Of Communion With God (J Owen)
Part 1
Of Communion with each Person distinctly

Of Communion with the Father

CHAPTER 1

That the saints have communion with God - 1 John 1:3

considered to that purpose - Somewhat of the nature of communion in general.

In the First Epistle of John, chap. 1, verse 3, the apostle assures them to whom he wrote that the fellowship of believers "is with the Father, and with his Son Jesus
Christ:" and this he does with such an unusual kind of expression as bears the force of an asseveration; whence we have rendered it, "Truly our fellowship is with the
Father, and with his Son Jesus Christ."

The outward appearance and condition of the saints in those days being very mean and contemptible, - their leaders being accounted as the filth of this world, and as
the offscouring of all things, - the inviting others unto fellowship with them, and a participation of the precious things which they did enjoy, seems to be exposed to many
contrary seasonings and objections: "What benefit is there in communion with them? Is it any thing else but to be sharers in troubles, reproaches, scorns, and all manner
of evils?" To prevent or remove these and the like exceptions, the apostle gives them to whom he wrote to know (and that with some earnestness of expression), that
notwithstanding all the disadvantages their fellowship lay under, unto a carnal view, yet in truth it was, and would be found to be (in reference to some with whom they
held it), very honorable, glorious, and desirable. For "truly," saith he, "our fellowship is with the Father, and with his Son Jesus Christ."

This being so earnestly and directly asserted by the apostle, we may boldly follow him with our affirmation, - namely, "That the saints of God have communion with
him." And a holy and spiritual communion it is, as shall be declared. How this is spoken distinctly in reference to the Father and the Son, must afterward be fully opened
and carried on.

By nature, since the entrance of sin, no man has any communion with God. He is light, we darkness; and what communion has light with darkness? He is life, we are
dead, - he is love, and we are enmity; and what agreement can there be between us? Men in such a condition have neither Christ, nor hope, nor God in the world,
Ephesians 2:12; "being alienated from the life of God through the ignorance that is in them," chap. 4:18. Now, two cannot walk together, unless they be agreed, Amos
3:3. Whilst there is this distance between God and man, there is no walking together for them in any fellowship or communion. Our first interest in God was so lost by
sin, as that there was left unto us (in ourselves) no possibility of a recovery. As we had deprived ourselves of all power for a return, so God had not revealed any way
of access unto himself; or that he could, under any consideration, be approached unto by sinners in peace. Not any work that God had made, not any attribute that he
had revealed, could give the least light into such a dispensation.

The manifestation of grace and pardoning mercy, which is the only door of entrance into any such communion, is not committed unto any but unto him atoned in whom
it is, by whom that grace and mercy was purchased, through whom it is dispensed, who reveals it from the bosom of the Father. Hence this communion and fellowship
with God is not in express terms mentioned in the Old Testament. The thing itself is found there; but the clear light of it, and the boldness of faith in it, is discovered in
the gospel, and by the Spirit administered therein. By that Spirit we have this liberty, 2 Corinthians 3:17, 18. Abraham was the friend, of God, Isaiah 41:8; David, a
man after his own heart; Enoch walked with him, Genesis 5:22; - all enjoying this communion and fellowship for the substance of it. But the way into the holiest was not
yet made manifest whilst the first tabernacle was standing, Hebrews 9:8. Though they had communion with God, yet they had not "parresian", - a boldness and
confidence in that communion. This follows the entrance of our High Priest into the most holy place, Hebrews 4:16, 10:19. The vail also was upon them, that they had
not "eleuterian", freedom and liberty in their access to God, 2 Corinthians 3:15, 16 etc. But now in Christ we have boldness and access with confidence to God,
Ephesians 3:12. This boldness and access with confidence the saints of old were not acquainted with. By Jesus Christ alone, then, on all considerations as to being and
full manifestation, is this distance taken away. He has consecrated for us a new and living way (the old being quite shut up), "through the vail, that is to say, his flesh,"
Hebrews 10:20; and "through him we have access by one Spirit unto the Father," Ephesians 2:18. "Ye who sometimes were far off, are made nigh by the blood of
Christ, for he is our peace," etc., verses 13, 14. Of this foundation of all our communion with God, more afterward, and at large. Upon this new bottom and foundation,
by this new and living way, are sinners admitted into communion with God, and have fellowship with him. And truly, for sinners to have fellowship with God, the
infinitely holy God, is an astonishing dispensation. To speak a little of it in general: - Communion relates to things and persons. A joint participation in any thing
whatever, good or evil, duty or enjoyment, nature or actions, gives this denomination to them so partaking of it. A common interest in the same nature gives all men a
fellowship or communion therein. Of the elect it is said, "Ta paidia kekoinoneke sarkos kai haimatos", Hebrews 2:14"Those children partook of" (or had fellowship in,
with the rest of the world) "flesh and blood," - the same common nature with the rest of mankind; and, therefore, Christ also came into the same fellowship: "Kai autos
paraplesios metesche ton auton". There is also a communion as to state and condition, whether it be good or evil; and this, either in things internal and spiritual, - such
as is the communion of saints among themselves; or in respect of outward things. So was it with Christ and the two thieves, as to one condition, and to one of them in
respect of another. They were "en toi autoi krimati", - under the same sentence to the cross, Luke 23:40"ejusdem dolores socii." They had communion as to that evil
condition whereunto they were adjudged; and one of them requested (which he also obtained) a participation in that blessed condition whereupon our Savior was
immediately to enter. There is also a communion or fellowship in actions, whether good or evil. In good, is that communion and fellowship in the gospel, or in the
performance and celebration of that worship of God which in the gospel is instituted; which the saints do enjoy, Philippians 1:5; which, as to the general kind of it,
David so rejoices in, Psalm 42:4. In evil, was that wherein Simon and Levi were brethren, Genesis 49:5. They had communion in that cruel act of revenge and murder.
Our communion with God is not comprised in any one of these kinds; of some of them it is exclusive. It cannot be natural; it must be voluntary and by consent. It cannot
be of state and conditions; but in actions. It cannot be in the same actions upon a third party; but in a return from one to another. The infinite disparity that is between
God and man, made the great philosopher conclude that there could be no friendship between them. Some distance in the persons holding friendship he could allow,
nor could exactly determine the bounds and extent thereof; but that between God and man, in his apprehension, left no place for it. Another says, indeed, that there is
"communitas homini cum Deo," - a certain fellowship between God and man; but the general intercourse of providence is all he apprehended. Some arose to higher
expressions; but they understood nothing whereof they spake. This knowledge is hid in Christ; as will afterward be made to appear. It is too wonderful for nature, as
sinful and corrupted. Terror and apprehensions of death at the presence of God is all that it guides unto. But we have, as was said, a new foundation, and a new
discovery of this privilege.

Now, communion is the mutual communication of such good things as wherein the persons holding that communion are delighted, bottomed upon some union between
them. So it was with Jonathan and David; their souls clave to one another (1 Samuel 20:17) in love. There was the union of love between them; and then they really
communicated all issues of love mutually. In spiritual things this is more eminent: those who enjoy this communion have the most excellent union for the foundation of it;
and the issues of that union, which they mutually communicate, are the most precious and eminent.
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Of the union which is the foundation of all that communion we have with God I have spoken largely elsewhere, and have nothing farther to add thereunto.
Now, communion is the mutual communication of such good things as wherein the persons holding that communion are delighted, bottomed upon some union between
them. So it was with Jonathan and David; their souls clave to one another (1 Samuel 20:17) in love. There was the union of love between them; and then they really
communicated all issues of love mutually. In spiritual things this is more eminent: those who enjoy this communion have the most excellent union for the foundation of it;
and the issues of that union, which they mutually communicate, are the most precious and eminent.

Of the union which is the foundation of all that communion we have with God I have spoken largely elsewhere, and have nothing farther to add thereunto.

Our communion, then, with God consisteth in his communication of himself unto us, with our returnal unto him of that which he requireth and accepteth, flowing from
that unions which in Jesus Christ we have with him. And it is twofold: - 1. Perfect and complete, in the full fruition of his glory and total giving up of ourselves to him,
resting in him as our utmost end; which we shall enjoy when we see him as he is; - and, 2. Initial and incomplete, in the first fruits and dawnings of that perfection which
we have here in grace; which only I shall handle.

It is, then, I say, of that mutual communication in giving and receiving, after a most holy and spiritual manner, which is between God and the saints while they walk
together in a covenant of peace, ratified in the blood of Jesus, whereof we are to treat. And this we shall do, if God permit; in the meantime praying the God and Father
of our Lord and Savior Jesus Christ, who has, of the riches of his grace, recovered us from a state of enmity into a condition of communion and fellowship with himself,
that both he that writes, and they that read the words of his mercy, may have such a taste of his sweetness and excellencies therein, as to be stirred up to a farther
longing after the fullness of his salvation, and the eternal fruition of him in glory.

CHAPTER 2

That the saints have this communion distinctly with the

Father, Son, and Spirit,

1 John 5:7 opened to this purpose; also, 1 Corinthians 12:4-6Ephesians 2:18 - Father and Son mentioned jointly in this communion; the Father solely, the Son also, and
the Holy Ghost singly - The saints' respective reward in all worship to each person manifested - Faith in the Father, John 5:9, 10; and love towards him, 1 John
2:15Malachi 1:6 - So in prayer and praise - It is so likewise with the Son, John 14:1 - Of our communion with the Holy Ghost - The truth farther confirmed.

That the saints have communion with God, and what communion in general is, was declared in the first chapter. The manner how this communion is carried on, and the
matter wherein it does consist, comes next under consideration. For the first, in respect of the distinct persons of the Godhead with whom they have this fellowship, it is
either distinct and peculiar, or else obtained and exercised jointly and in common. That the saints have distinct communion with the Father, and the Son, and the Holy
Spirit (that is, distinctly with the Father, and distinctly with the Son, and distinctly with the Holy Spirit), and in what the peculiar appropriation of this distinct communion
unto the several persons does consist, must, in the first place, be made manifest.

1 John 5:7 the apostle tells us, "There are three that bear record in heaven, the Father, the Word, and the Holy Ghost." In heaven they are, and bear witness to us. And
what is it that they bear witness unto? Unto the sonship of Christ, and the salvation of believers in his blood. Of the carrying on of that, both by blood and water,
justification and sanctification, is he there treating. Now, how do they bear witness hereunto? even as three, as three distinct witnesses. When God witnesseth
concerning our salvation, surely it is incumbent on us to receive his testimony. And as he beareth witness, so are we to receive it. Now this is done distinctly. The Father
beareth witness, the Son beareth witness, and the Holy Spirit beareth witness; for they are three distinct witnesses. So, then, are we to receive their several testimonies:
and in doing so we have communion with them severally; for in this giving and receiving of testimony consists no small part of our fellowship with God. Wherein their
distinct witnessing consists will be afterward declared.

1 Corinthians 12:4-6 the apostle, speaking of the distribution of gifts and graces unto the saints, ascribes them distinctly, in respect of the fountain of their
communication, unto the distinct persons. "There are diversities of gifts, but the same Spirit," - "that one and the self same Spirit;" that is, the Holy Ghost, verse 11.
"And there are differences of administrations, but the same Lord," the same Lord Jesus, verse 5. "And there are diversities of operations, but it is the same God," etc.,
even the Father, Ephesians 4:6. So graces and gifts are bestowed, and so are they received.

And not only in the emanation of grace from God, and the illapses of the Spirit on us, but also in all our approaches unto God, is the same distinction observed. "For
through Christ we have access by one Spirit unto the Father," Ephesians 2:18. Our access unto God (wherein we have communion with him) is "dia Christou", "through
Christ," "en Pneumati", "in the Spirit," and "pros ton Patera", "unto the Father;" - the persons being here considered as engaged distinctly unto the accomplishment of the
counsel of the will of God revealed in the gospel.

Sometimes, indeed, there is express mention made only of the Father and the Son, a John 1:3"Our fellowship is with the Father, and with his Son Jesus Christ." The
particle "and" is both distinguishing and uniting. Also John 14:23"If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and
make our abode with him." It is in this communion wherein Father and Son do make their abode with the soul.

Sometimes the Son only is spoken of, as to this purpose. 1 Corinthians 1:9"God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our
Lord." And, Revelation 3:20"If any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me;" of which place afterward.

Sometimes the Spirit alone is mentioned. 2 Corinthians 13:14"The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost be with
you all." This distinct communion, then, of the saints with the Father, Son, and Spirit, is very plain in the Scripture; but yet it may admit of farther demonstration. Only
this caution I must lay in beforehand: - whatever is affirmed in the pursuit of this truth, it is done with relation to the explanation ensuing, in the beginning of the next
chapter.

The way and means, then, on the part of the saints, whereby in Christ they enjoy communion with God, are all the spiritual and holy actings and outgoings of their souls
in those graces, and by those ways, wherein both the moral anal instituted worship of God does consist. Faith, love, trust, joy, etc., are the natural or moral worship of
God, whereby those in whom they are have communion with him. Now, these are either immediately acted on God, and not tied to any ways or means outwardly
manifesting themselves; or else they are farther drawn forth, in solemn prayer and praises, according unto that way which he has appointed. That the Scripture does
distinct]y assign all these unto the Father, Son, and Spirit, - manifesting that the saints do, in all of them, both as they are purely and nakedly moral, and as farther
clothed with instituted worship, respect each person respectively, - is that which, to give light to the assertion in hand, I shall farther declare by particular instances: -

1. For the Father. Faith, love, obedience, etc., are peculiarly and distinctly yielded by the saints unto him; and he is peculiarly manifested in those ways as acting
peculiarly towards them: which should draw them forth and stir them up thereunto. He gives testimony unto, and beareth witness of, his Son, 1 John 5:9"This is the
witness of God which he has testified of his Son." In his bearing witness he is an object of belief. When he gives testimony (which he does as the Father, because he
does it of the Son) he is to he received in it by faith. And this is affirmed, verse 10, "He that believeth on the Son of God, has the witness in himself." To believe on the
Son of God in this place, is to receive the Lord Christ as the Son, the Son given unto us, for all the ends of the Father's love, upon the credit of the Father's testimony;
and, therefore, therein is faith immediately acted on the Father. So it follows in the next words, "he that believeth not God" (that is, the Father, who bears witness to the
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      "has made                Infobase
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                                                                                                                                                                you in God;
believe also in me." God, as the prima Veritas, upon whose authority is founded, and whereunto all divine faith is ultimately resolved, is not to be considered
"hupostatikos", as peculiarly expressive of any person, but "ousiodos", comprehending the whole Deity; which undividedly is the prime object thereof. But in this
witness of God which he has testified of his Son." In his bearing witness he is an object of belief. When he gives testimony (which he does as the Father, because he
does it of the Son) he is to he received in it by faith. And this is affirmed, verse 10, "He that believeth on the Son of God, has the witness in himself." To believe on the
Son of God in this place, is to receive the Lord Christ as the Son, the Son given unto us, for all the ends of the Father's love, upon the credit of the Father's testimony;
and, therefore, therein is faith immediately acted on the Father. So it follows in the next words, "he that believeth not God" (that is, the Father, who bears witness to the
Son) "has made him a liar." "Ye believe in God," saith our Savior, John 14:l; that is, the Father as such, for he adds, "Believe also in me;" or, "Believe you in God;
believe also in me." God, as the prima Veritas, upon whose authority is founded, and whereunto all divine faith is ultimately resolved, is not to be considered
"hupostatikos", as peculiarly expressive of any person, but "ousiodos", comprehending the whole Deity; which undividedly is the prime object thereof. But in this
particular it is the testimony and authority of the Father (as such) therein, of which we speak, and whereupon faith is distinctly fixed on him; - which, if it were not so,
the Son could not add, "Believe also in me."

The like also is said of love. 1 John 2:15"If any man love the world, the love of the Father is not in him;" that is, the love which we bear to him, not that which we
receive from him. The Father is here placed as the object of our love, in opposition to the world, which takes up our affections "he agape tou Patros". The Father
denotes the matter and object, not the efficient cause, of the love inquired after. And this love of him as a Father is that which he calls his "honor," Malachi 1:6.

Farther: these graces as acted in prayer and praises, and as clothed with instituted worship, are peculiarly directed unto him. "Ye call on the Father," 1 Peter 1:17.
Ephesians 3:14,15"For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named." Bowing the knee
compriseth the whole worship of God, both that which is moral, in the universal obedience he requireth, and those peculiar ways of carrying it on which are by him
appointed, Isaiah 45:23"Unto me," saith the Lord, "every knee shall bow, every tongue shall swear." Which, verses 24, 25, he declareth to consist in their
acknowledging of him for righteousness and strength. Yea, it seems sometimes to comprehend the orderly subjection of the whole creation unto his sovereignty. In this
p]ace of the apostle it has a far more restrained acceptation, and is but a figurative expression of prayer, taken from the most expressive bodily posture to be used in
that duty. This he farther manifests, Ephesians 3:16, 17 declaring at large what his aim was, and where about his thoughts were exercised, in that bowing of his knees.
The workings, then, of the Spirit of grace in that duty are distinctly directed to the Father as such, as the fountain of the Deity, and of all good things in Christ, - as the
"Father of our Lord Jesus Christ." And therefore the same apostle does, in another place, expressly conjoin, and yet as expressly distinguish, the Father and the Son in
directing his supplications, 1 Thessalonians 3:11"God himself even our Father, and our Lord Jesus Christ, direct our way unto you." The like precedent, also, have you
of thanksgiving, Ephesians 1:3, 4"Blessed be the God and Father of our Lord Jesus Christ," etc. I shall not add those very many places wherein the several particulars
that do concur unto that whole divine worship (not to be communicated unto any, by nature not God, without idolatry) wherein the saints do hold communion with God,
are distinctly directed to the person of the Father.

2. It is so also in reference unto the Son. John 14:1"Ye believe in God," saith Christ, "believe also in me;" - "Believe also, act faith distinctly on me; faith divine,
supernatural, - that faith whereby you believe in God, that is, the Father. There is a believing of Christ, namely, that he is the Son of God, the Savior of the world. That
is that whose neglect our Savior so threatened unto the Pharisees, John 8:24"If ye believe not that I am he, ye shall die in your sins." In this sense faith is not immediately
fixed on the Son, being only an owning of him (that is, the Christ to be the Son), by closing with the testimony of the Father concerning him. But there is also a believing
on him, called "Believing on the name of the Son of God," 1 John 5:13; so also John 9:36; - yea, the distinct affixing of faith, affiance, and confidence on the Lord Jesus
Christ the Son of God, as the Son of God, is most frequently pressed. John 3:16"God" (that is, the Father) "so loved the world,.. that whosoever believeth in him" (that
is, the Son) "should not perish." The Son, who is given of the Father, is believed on. "He that believeth on him is not condemned," verse 18. "He that believeth on the
Son has everlasting life," verse 36. "This is the work of God, that ye believe on him whom he has sent," John 6:29, 40; 1 John 5:10. The foundation of the whole is laid,
John 5:23"That all men should honor the Son, even as they honor the Father. He that honoreth not the Son honoreth not the Father which has sent him." But of this
honor and worship of the Son I have treated at large elsewhere; and shall not in general insist upon it again. For love, I shall only add that solemn apostolical
benediction, Ephesians 6:24"Grace be with all them that love our Lord Jesus Christ In sincerity," - that is, with divine love, the love of religious worship; which is the
only incorrupt love of the Lord Jesus.

Farther: that faith, hope, and love, acting themselves in all manner of obedience and appointed worship, are peculiarly due from the saints, and distinct]y directed unto
the Son, is abundantly manifest from that solemn doxology, Revelation 1:5, 6"Unto him that loved us, and washed us from our sins in his own blood, and has made us
kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen." Which yet is set forth with more glory, chap. 5:8, "The four living
creatures, and the four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odors, which are the prayers of saints:"
and verses 13, 14, "Every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying,
blessing, and honor, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever." The Father and the Son (he that sits upon
the throne, and the Lamb) are held out jointly, yet distinctly, as the adequate object of all divine worship and honor, for ever and ever. And therefore Stephen, in his
solemn dying, invocation, fixeth his faith and hope distinctly on him, Acts 7:59, 60"Lord Jesus, receive my spirit;" and, "Lord, lay not this sin to their charge;" - for he
knew that the Son of man had power to forgive sins also. And this worship of the Lord Jesus, the apostle makes the discriminating character of the saints, 1 Corinthians
1:2"With all," saith he, "that in every place call upon the name of Jesus Christ our Lord, both theirs and ours;" that is, with all the saints of God. And invocation generally
comprises the whole worship of God. This, then, is the due of our Mediator, though as God, as the Son, - not as Mediator.

3. Thus also is it in reference unto the Holy Spirit of grace. The closing of the great sin of unbelief is still described as an opposition unto, and a resisting of that Holy
spirit. And you have distinct mention of the love of the Spirit, Romans 15:30. The apostle also peculiarly directs his supplication to him in that solemn benediction, 2
Corinthians 13:14"The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all." And such benedictions are
originally supplications. He is likewise entitled unto all instituted worship, from the appointment of the administration of baptism in his name, Matthew 28:19. Of which
things more afterward.

Now, of the things which have been delivered this is the sum: - there is no grace whereby our souls go forth unto God, no act of divine worship yielded unto him, duty
or obedience performed, but they are distinctly directed unto Father, Son, and Spirit. Now, by these and such like ways as these, do we hold communion with God;
and therefore we have that communion distinctly, as has been described.

This also may farther appear, if we consider how distinctly the persons of the Deity are revealed to act in the communication of those good things, wherein the saints
have communion with God. As all the spiritual ascending of their souls are assigned unto them respectively, so all their internal receiving of the communications of God
unto them are held out in such a distribution as points at distinct rises and fountains (though not of being in themselves, yet) of dispensations unto us. Now this is
declared two ways:

(1.)When the same thing is, at the same time, ascribed jointly and yet distinctly to all the persons in the Deity, and respectively to each of them. So are grace and peace,
Revelation 1:4, 5"Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; and
from Jesus Christ, who is the faithful witness," etc. The seven Spirits before the throne, are the holy Spirit of God, considered as the perfect fountain of every perfect
gift and dispensation. All are here joined together, and yet all mentioned as distinguished in their communication of grace and peace unto the saints. "Grace and peace
be unto you, from the Father, and from," etc.

(2.)When the same thing is attributed severally and singly unto each person. There is, indeed, no gracious influence from above, no illapse of light, life, love, or grace
upon our hearts, but proceedeth in such a dispensation. I shall give only one instance, which is very comprehensive, and may be thought to comprise all other
particulars; and this is Teaching. The teaching of God is the real communication of all and every particular emanation from himself unto the saints whereof they are made
partakers.
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real possessors of it. Now this is assigned,

[1.]Unto the Father. The accomplishment of that promise is peculiarly referred to him, John 6:45"It is written in the prophets, And they shall be all taught of God. Every
(2.)When the same thing is attributed severally and singly unto each person. There is, indeed, no gracious influence from above, no illapse of light, life, love, or grace
upon our hearts, but proceedeth in such a dispensation. I shall give only one instance, which is very comprehensive, and may be thought to comprise all other
particulars; and this is Teaching. The teaching of God is the real communication of all and every particular emanation from himself unto the saints whereof they are made
partakers. That promise, "They shall be all taught of God," inwraps in itself the whole mystery of grace, as to its actual dispensation unto us, so far as we may be made
real possessors of it. Now this is assigned,

[1.]Unto the Father. The accomplishment of that promise is peculiarly referred to him, John 6:45"It is written in the prophets, And they shall be all taught of God. Every
man therefore that has heard, and has learned of the Father, comes unto me." This teaching, whereby we are translated from death unto life, brought unto Christ, unto a
participation of life and love in him, - it is of and from the Father: him we hear, of him we learn, by him are we brought unto union and communion with the Lord Jesus.
This is his drawing us, his begetting us anew of his own will, by his Spirit; and in which work he employs the ministers of the gospel, Acts 26:17, 18.

[2.]Unto the Son. The Father proclaims him from heaven to be the great teacher, in that solemn charge to hear him, which came once [and] again from the excellent
glory: "This is my beloved Son; hear him." The whole of his prophetical, and no small part of his kingly office, consists in this teaching; herein is he said to draw men
unto him, as the Father is said to do in his teaching, John 12:32; which he does with such efficacy, that "the dead hear his voice and live." The teaching of the Son is a
life-giving, a spirit-breathing teaching; - an effectual influence of light, whereby he shines into darkness; a communication of life, quickening the dead; an opening of blind
eyes, and changing of hard hearts; a pouring out of the Spirit, with all the fruits thereof. Hence he claims it as his privilege to be the sole master, Matthew 23:10"One is
your Master, even Christ."

[3.]To the Spirit. John 14:26"The Comforter, he shall teach you all things." "But the anointing which ye have received," saith the apostle, "abideth in you, and ye need
not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it has taught you, ye shall abide in him," 1 John
2:27. That teaching unction which is not only true, but truth itself, is only the Holy Spirit of God: so that he teacheth also; being given unto us "that we might know the
things that are freely given to us of God," 1 Corinthians 2:12. I have chosen this special instance because, as I told you, it is comprehensive, and comprises in itself most
of the particulars that might be an numerated, - quickening, preserving, etc.

This, then, farther drives on the truth that lies under demonstration; there being such a distinct communication of grace from the several persons of the Deity, the saints
must needs have distinct communion with them.

It remaineth only to intimate, in a word, wherein this distinctions lies, and what is the ground thereof. Now, this is, that the Father does it by the way of original
authority; the Son by the way of communicating from a purchased treasury; the Holy Spirit by the way of immediate efficacy.

1st.The Father communicates all grace by the way of original authority: He quickeneth WHOM HE WILL, John 5:21. "OF HIS OWN WILL begat he us," James
1:18. Life-giving power is, in respect of original authority, invested in the Father by the way of eminency; and therefore, in sending of the quickening Spirit, Christ is said
to do it from the Father, or the Father himself to do it. "But the Comforter, which is the Holy Ghost, whom the Father will send," John 14:26. "But when the Comforter
is come, whom I will send unto you from the Father," John 15:26; - though he be also said to send him himself, on another account, John 16:7.

2ndly.The Son, by the way of making out a purchased treasury: "Of his fullness have all we received, and grace for grace," John 1:16. And whence is this fullness? "It
pleased the Father that in him should all fullness dwell," Colossians 1:19. And upon what account he has the dispensation of that fullness to him committed you may see,
Philippians 2:8-11. "When thou shalt make his soul an offering for sin, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand. He shall see of
the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities," Isaiah 53:l0,11. And with this
fullness he has also authority for the communication of it, John 5:25-27; Matthew 28:18.

3rdly.The Spirit does it by the way of immediate efficacy, Romans 8:11"But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ
from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you." Here are all three comprised, with their distinct concurrence unto our quickening.
Here is the Father's authoritative quickening, - "He raised Christ from the dead, and he shall quicken you;" and the Son's mediatory quickening, - for it is done in "the
death of Christ;" and the Spirit's immediate efficacy, - "He shall do it by the Spirit that dwelleth in you." He that desires to see this whole matter farther explained, may
consult what I have elsewhere written on this subject. And thus is the distinct communion whereof we treat both proved and demonstrated.

CHAPTER 3

Of the peculiar and distinct communion which the saints

have with the Father

Observations for the clearing of the whole

premised - Our peculiar communion with the Father is in love - 1

John 4:7, 8; 2 Corinthians 13:14; John 16:26, 27; Romans 5:5; John 3:

16, 14:23; Titus 3:4 opened to this purpose - What is required

of believers to hold communion with the Father in love - His love

received by faith - Returns of love to him - God's love to us and

ours to him - Wherein they agree - Wherein they differ.

Having proved that there is such a distinct communion in respect of Father, Son, and Spirit, as whereof we speak, it remains that it be farther cleared up by an induction
of instances, to manifest what [it is], and wherein the saints peculiarly hold this communion with the several persons respectively: which also I shall do, after the
premising some observations, necessary to be previously considered, as was promised, for the clearing of what has been spoken. And they are these that follow:

1. When I assign any thing as peculiar wherein we distinctly hold communion with any person, I do not exclude the other persons from communion with the soul in the
very same thing. Only this, I say, principally, immediately, and by the way of eminency, we have, in such a thing, or in such a way, communion with some one person;
and therein with the others secondarily, and by the way of consequence on that foundation; for the person, as the person, of any one of them, is not the prime object of
divine worship, but as it is identified with the nature or essence of God. Now, the works that outwardly are of God (called "Trinitatis ad extra"), which are commonly
said to be common and undivided, are either wholly so, and in all respects, as all works of common providence; or else, being common in respect of their acts, they are
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which sense we speak of these things.
very same thing. Only this, I say, principally, immediately, and by the way of eminency, we have, in such a thing, or in such a way, communion with some one person;
and therein with the others secondarily, and by the way of consequence on that foundation; for the person, as the person, of any one of them, is not the prime object of
divine worship, but as it is identified with the nature or essence of God. Now, the works that outwardly are of God (called "Trinitatis ad extra"), which are commonly
said to be common and undivided, are either wholly so, and in all respects, as all works of common providence; or else, being common in respect of their acts, they are
distinguished in respect of that principle, or next and immediate rise in the manner of operation: so creation is appropriated to the Father, redemption to the Son. In
which sense we speak of these things.

2. There is a concurrence of the acting and operations of the whole Deity in that dispensation, wherein each person concurs to the work of our salvation, unto every act
of our communion with each singular person. Look, by what act soever we hold communion with any person, there is an influence from every person to the putting forth
of that act. As, suppose it to be the act of faith: - It is bestowed on us by the Father: "It is not of yourselves: it is the gift of God," Ephesians 2:8. It is the Father that
revealeth the gospel, and Christ therein, Matthew 11:25. And it is purchased for us by the Son: "Unto you it is given in the behalf of Christ, to believe on him,"
Philippians 1:29. In him are we "blessed with spiritual blessings," Ephesians 1:3. He bestows on us, and increaseth faith in us, Luke 17:5. And it is wrought in us by the
Spirit; he administers that "exceeding greatness of his power," which he exerciseth towards them who believe, "according to the working of his mighty power, which he
wrought in Christ, when he raised him from the dead," Ephesians 1:19, 20; Romans 8:11.

3. When I assign any particular thing wherein we hold communion with any person, I do not do it exclusively unto other mediums of communion; but only by the way of
inducing a special and eminent instance for the proof and manifestation of the former general assertion: otherwise there is no grace or duty wherein we have not
communion with God in the way described. In every thing wherein we are made partakers of the divine nature, there is a communication and receiving between God
and us; so near are we unto him in Christ.

4. By asserting this distinct communion, which merely respects that order in the dispensation of grace which God is pleased to hold out in the gospel, I intend not in the
least to shut up all communion with God under these precincts (his ways being exceeding broad, containing a perfection whereof there is no end), nor to prejudice that
holy fellowship we have with the whole Deity, in our walking before him in covenant-obedience; which also, God assisting, I shall handle hereafter.

These few observations being premised, I come now to declare what it is wherein peculiarly and eminently the saints have communion with the Father; and this is love, -
free, undeserved, and eternal love. This the Father peculiarly fixes upon the saints; this they are immediately to eye in him, to receive of him, and to make such returns
thereof as he is delighted withal. This is the great discovery of the gospel: for whereas the Father, as the fountain of the Deity, is not known any other way but as full of
wrath, anger, and indignation against sin, nor can the sons of men have any other thoughts of him (Romans 1:18; Isaiah 33:13,14; Habakkuk 1:13; Psalm 5:4-6;
Ephesians 2:3), - here he is now revealed peculiarly as love, as full of it unto us; the manifestation whereof is the peculiar work of the gospel, Titus 3:4.

1. 1 John 4:8"God is love." That the name of God is here taken personally, and for the person of the Father, not essentially, is evident from verse 9, where he is
distinguished from his only begotten Son whom he sends into the world. Now, saith he, "The Father is love;" that is, not only of an infinitely gracious, tender,
compassionate, and loving nature, according as he has proclaimed himself, Exodus 34:6, 7 but also one that eminently and peculiarly dispenseth himself unto us in free
love." So the apostle sets it forth in the following verses: "This is love," verse 9; - "This is that which I would have you take notice of in him, that he makes out love unto
you, in 'sending his only begotten Son into the world, that we might live through him.'" So also, verse 10, "He loved us, and sent his Son to be the propitiation for our
sins." And that this is peculiarly to be eyed in him, the holy Ghost plainly declares, in making it antecedent to the sending of Christ, and all mercies and benefits whatever
by him received. This love, I say, in itself, is antecedent to the purchase of Christ, although the whole fruit thereof be made out alone thereby, Ephesians 1:4-6.

2. So in that distribution made by the apostle in his solemn parting benediction, 2 Corinthians 13:14"The grace of the Lord Jesus Christ, THE LOVE OF GOD, and the
fellowship of the Holy Ghost, be with you all." Ascribing sundry things unto the distinct persons, it is love that he peculiarly assigns to the Father. And the fellowship of
the Spirit is mentioned with the grace of Christ and the love of God, because it is by the Spirit alone that we have fellowship with Christ in grace, and with the Father in
love, although we have also peculiar fellowship with him; as shall be declared.

3. John 16:26, 27 saith our Savior, "I say not unto you, that I will pray the Father for you; for the Father himself loveth you." But how is this, that our Savior saith, "I say
not that I will pray the Father for you," when he saith plainly, chap. 14:16, "I will pray the Father for you?" The disciples, with all the gracious words, comfortable and
faithful promises of their Master, with most heavenly discoveries of his heart unto them, were even fully convinced of his dear and tender affections towards them; as
also of his continued care and kindness, that he would not forget them when bodily he was gone from them, as he was now upon his departure: but now all their
thoughts are concerning the Father, how they should be accepted with him, what respect he had towards them. Saith our Savior, "Take no care of that, nay, impose not
that upon me, of procuring the Father's love for you; but know that this is his peculiar respect towards you, and which you are in him: 'He himself loves you.' It is true,
indeed (and as I told you), that I will pray the Father to send you the Spirit, the Comforter, and with him all the gracious fruits of his love; but yet in the point of love
itself, free love, eternal love, there is no need of any intercession for that: for eminently the Father himself loves you. Resolve of that, that you may hold communion with
him in it, and be no more troubled about it. Yea, as your great trouble is about the Father's love, so you can no way more trouble or burden him, than by your
unkindness in not believing of it." So it must needs be where sincere love is questioned.

4. The apostle teaches the same, Romans 5:5"The love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us." God, whose love this is, is
plainly distinguished from the Holy Ghost, who sheds abroad that love of his; and, verse 8, he is also distinguished from the Son, for it is from that love of his that the
Son is sent: and therefore it is the Father of whom the apostle here specially speaketh. And what is it that he ascribes to him? Even love; which also, verse 8, he
commendeth to us, - sets it forth in such a signal and eminent expression, that we may take notice of it, and close with him in it. To carry this business to its height, there
is not only most frequent peculiar mention of the love of God, where the Father is eminently intended, and of the love of the Father expressly, but he is also called "The
God of love," 2 Corinthians 13:11 and is said to be "love:" so that whoever will know him, 1 John 4:8 or dwell in him by fellowship or communion, verse 16, must do it
as he is love."

5. Nay, whereas there is a twofold divine love, beneplaciti and amicitiae, a love of good pleasure and destination, and a love of friendship and approbation, they are
both peculiarly assigned to the Father in an eminent manner:

(1.)John 3:16"God so loved the world, that he gave," etc.; that is, with the love of his purpose and good pleasure, his determinate will of doing good. This is distinctly
ascribed to him, being laid down as the cause of sending his Son. So Romans 9:11, 12; Ephesians 1:4, 5; 2 These 2:13, 14; 1 John 4:8, 9.

(2.)John 14:23 there is mention of that other kind of love whereof we speak. "If a man love me," saith Christ, "he will keep my words: and my Father will love him, and
we will come unto him, and make our abode with him." The love of friendship and approbation is here eminently ascribed to him. Says Christ, "We will come," even
Father and Son, "to such a one, and dwell with him;" that is, by the Spirit: but yet he would have us take notice, that, in point of love, the Father has a peculiar
prerogative: "My Father will love him."

6. Yea, and as this love is peculiarly to be eyed in him, so it is to be looked on as the fountain of all following gracious dispensations. Christians walk oftentimes with
exceedingly troubled hearts, concerning the thoughts of the Father towards them. They are well persuaded of the Lord Christ and his goodwill; the difficulty lies in what
is their acceptance with the Father, - what is his heart towards them? "Show us the Father, and it sufficeth us," John 14:8. Now, this ought to be so far away, that his
love ought to be looked on as the fountain from whence all other sweetnesses flow. Thus the apostle sets it out, Titus 3:4"After that the kindness and love of God our
Savior   toward
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through Jesus Christ our Savior." And this love he makes the hinge upon which the great alteration and translation of the saints does turn; for, saith he, verse 3, "We
ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another." All naught,
all out of order, and vile. Whence, then, is our recovery? The whole rise of it is from this love of God, flowing out by the ways there described. For when the kindness
6. Yea, and as this love is peculiarly to be eyed in him, so it is to be looked on as the fountain of all following gracious dispensations. Christians walk oftentimes with
exceedingly troubled hearts, concerning the thoughts of the Father towards them. They are well persuaded of the Lord Christ and his goodwill; the difficulty lies in what
is their acceptance with the Father, - what is his heart towards them? "Show us the Father, and it sufficeth us," John 14:8. Now, this ought to be so far away, that his
love ought to be looked on as the fountain from whence all other sweetnesses flow. Thus the apostle sets it out, Titus 3:4"After that the kindness and love of God our
Savior toward man appeared." It is of the Father of whom he speaks; for, verse 6, he tells us that "he makes out unto us," or "sheds that love upon us abundantly,
through Jesus Christ our Savior." And this love he makes the hinge upon which the great alteration and translation of the saints does turn; for, saith he, verse 3, "We
ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another." All naught,
all out of order, and vile. Whence, then, is our recovery? The whole rise of it is from this love of God, flowing out by the ways there described. For when the kindness
and love of God appeared, - that is, in the fruits of it, - then did this alteration ensue. To secure us hereof, there is not any thing that has a loving and tender nature in the
world, and does act suitably whereunto, which God has not compared himself unto. Separate all weakness and imperfection which is in them, yet great impressions of
love must abide. He is as a father, a mother, a shepherd, a hen over chickens, and the like, Psalm 103:13; Isaiah 63:16; Matthew 6:6; Isaiah 66:13; Psalm 23:l; Isaiah
40:11; Matthew 23:37.

I shall not need to add any more proofs. This is that which is demonstrated: - There is love in the person of the Father peculiarly held out unto the saints, as wherein he
will and does hold communion with them.

Now, to complete communion with the Father in love, two things are required of believers: - (1.) That they receive it of him. (2.) That they make suitable returns unto
him.

(1.)That they do receive it. Communion consists in giving and receiving. Until the love of the Father be received, we have no communion with him therein. How, then, is
this love of the Father to be received, so as to hold fellowship with him? I answer, By faith. The receiving of it is the believing of it. God has so fully, so eminently
revealed his love, that it may be received by faith. "Ye believe in God," John 14:l; that is, the Father. And what is to be believe in him? His love; for he is "love," 1 John
4:8.

It is true, there is not an immediate acting of faith upon the Father, but by the Son. "He is the way, the truth, and the life: no man comes unto the Father but by him,"
John 14:6. He is the merciful high priest over the house of God, by whom we have access to the throne of grace: by him is our manuduction unto the Father; by him we
believe in God, l Peter 1:21. But this is that I say, - When by and through Christ we have an access unto the Father, we then behold his glory also, and see his love that
he peculiarly bears unto us, and act faith thereon. We are then, I say, to eye it, to believe it, to receive it, as in him; the issues and fruits thereof being made out unto us
through Christ alone. Though there be no light for us but in the beams, yet we may by beams see the sun, which is the fountain of it. Though all our refreshment actually
lie in the streams, yet by them we are led up unto the fountain. Jesus Christ, in respect of the love of the Father, is but the beam, the stream; wherein though actually all
our light, our refreshment lies, yet by him we are led to the fountain, the sun of eternal love itself. Would believers exercise themselves herein, they would find it a matter
of no small spiritual improvement in their walking with God.

This is that which is aimed at. Many dark and disturbing thoughts are apt to arise in this thing. Few can carry up their hearts and minds to this height by faith, as to rest
their souls in the love of the Father; they live below it, in the troublesome region of hopes and fears, storms and clouds. A11 here is serene and quiet. But how to attain
to this pitch they know not. This is the will of God, that he may always be eyed as benign, kind, tender, loving, and unchangeable therein; and that peculiarly as the
Father, as the great fountain and spring of all gracious communications and fruits of love. This is that which Christ came to reveal, - God as a Father, John 1:18; that
name which he declares to those who are given him out of the world, John 17:6. And this is that which he effectually leads us to by himself, as he is the only way of
going to God as a Father, John 14:5, 6; that is, as love: and by doing so, gives us the rest which he promiseth; for the love of the Father is the only rest of the soul. It is
true, as was said, we do not this formally in the first instant of believing. We believe in God through Christ, 1 Peter 1:21; faith seeks out rest for the soul. This is
presented to it by Christ, the mediator, as the only procuring cause. Here it abides not, but by Christ it has an access to the Father, Ephesians 2:18 into his love; finds
out that he is love, as having a design, a purpose of love, a good pleasure towards us from eternity, - a delight, a complacency, a goodwill in Christ, - all cause of anger
and aversation being taken away. The soul being thus, by faith through Christ, and by him, brought into the bosom of God, into a comfortable persuasion and spiritual
perception and sense of his love, there reposes and rests itself. And this is the first thing the saints do, in their communion with the Father; of the due improvement
whereof, more afterward.

(2.)For that suitable return which is required, this also (in a main part of it, beyond which I shall not now extend it) consisteth in love. God loves, that he may be
beloved. When he comes to command the return of his received love, to complete communion with him, he says, "My son, give me thine heart," Proverbs 23:26 thy
affections, thy love. "Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind," Luke 10:27; this is the
return that he demandeth. When the soul sees God, in his dispensation of love, to be love, to be infinitely lovely and loving, rests upon and delights in him as such, then
has it communion with him in love. This is love, that God loves us first, and then we love him again. I shall not now go forth into a description of divine love. Generally,
love is an affection of union and nearness, with complacency therein. So long as the Father is looked on under any other apprehension, but only as acting love upon the
soul, it breeds in the soul a dread and aversation. Hence the flying and hiding of sinners, in the Scriptures. But when he who is the Father is considered as a father,
acting love on the soul, thine raises it to love again. This is, in faith, the ground of all acceptable obedience, Deuteronomy 5:10; Exodus 20:6; Deuteronomy 10:12, 11:1,
13, 13:3.

Thus is this whole business stated by the apostle, Ephesians 1:4"According as he has chosen us in him before the foundation of the world, that we should be holy and
without blame before him in love." It begins in the love of God, and ends in our love to him. That is it which the eternal love of God aims at in us, and works us up unto.
It is true, our universal obedience falls within the compass of our communion with God; but that is with him as God, our blessed sovereign, lawgiver, and rewarder: as
he is the Father, our Father in Christ, as revealed unto us to be love, above and contrary to all the expectations of the natural man; so it is in love that we have this
intercourse with him. Nor do I intend only that love which is as the life and form of all moral obedience; but a peculiar delight and acquiescing in the Father, revealed
effectually as love unto the soul.

That this communion with the Father in love may be made the more clear and evident, I shall show two things: - [1.] Wherein this love of God unto us and our love to
him do agree, as to some manner of analogy and likeness. [2.] Wherein they differ; which will farther discover the nature of each of them.

[1.]They agree in two things:

1st.That they' are each a love of rest and complacency.

(1st.)The love of God is so. Zephaniah 3:17"The LORD thy God in the midst of thee is mighty; he will save, he will rejoice over thee with joy, he will rest in his love; he
will joy over thee with singing." Both these things are here assigned unto God in his love, - REST and DELIGHT. The words are, "yacharish be'ahavato" - "He shall be
silent because of his love." To rest with contentment is expressed by being silent; that is, without repining, without complaint. This God does upon the account of his
own love, so full, so every way complete and absolute, that it will not allow him to complain of any thing in them whom he loves, but he is silent on the account thereof
Or, "Rest in his love;" that is, he will not remove it, - he will not seek farther for another object. It shall make its abode upon the soul where it is once fixed, for ever.
And COMPLACENCY or DELIGHT: "He rejoiceth with singing;" as one that is fully satisfied in that object he has fixed his love on. Here are two words used to
express the delight and joy that God has in his love, - "yasis" and "yagil". The first denotes the inward affection of the mind, joy of heart; and to set out the intenseness
hereof, it is said
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denotes not the inward affection, but the outwards demonstration of it: "agalliain" seems to be formed of it. It is to exult in outward demonstration of internal delight and
joy; - "Tripudiare," to leap, as men overcome with some joyful surprisal. And therefore God is said to do this "berinnah" - with a joyful sound, or singing. To rejoice
with gladness of heart, to exult with singing and praise, argues the greatest delight and complacency possible. When he would express the contrary of this love, he says
own love, so full, so every way complete and absolute, that it will not allow him to complain of any thing in them whom he loves, but he is silent on the account thereof
Or, "Rest in his love;" that is, he will not remove it, - he will not seek farther for another object. It shall make its abode upon the soul where it is once fixed, for ever.
And COMPLACENCY or DELIGHT: "He rejoiceth with singing;" as one that is fully satisfied in that object he has fixed his love on. Here are two words used to
express the delight and joy that God has in his love, - "yasis" and "yagil". The first denotes the inward affection of the mind, joy of heart; and to set out the intenseness
hereof, it is said he shall do it "besimchah", - in gladness, or with joy. To have joy of heart in gladness, is the highest expression of delight in love. The latter word
denotes not the inward affection, but the outwards demonstration of it: "agalliain" seems to be formed of it. It is to exult in outward demonstration of internal delight and
joy; - "Tripudiare," to leap, as men overcome with some joyful surprisal. And therefore God is said to do this "berinnah" - with a joyful sound, or singing. To rejoice
with gladness of heart, to exult with singing and praise, argues the greatest delight and complacency possible. When he would express the contrary of this love, he says
"ouk eudokese", - "he was not well pleased," 1 Corinthians 10:5; he fixed not his delight nor rest on them. And, "If any man draw back, the Lord's soul has no pleasure
in him," Hebrews 10:38; Jeremiah 22:28; Hosea 8:8; Malachi 1:10. He takes pleasure in those that abide with him. He sings to his church, "A vineyard of red wine: I
the LORD do keep it," Isaiah 27:2, 3; Psalm 147:11, 149:4. There is rest and complacency in his love. There is in the Hebrew but a metathesis of a letter between the
word that signifies a love of will and desire ("'ahav" is so to love), and that which denotes a love of rest and acquiescence (which is, "'avah"); and both are applied to
God. He wills good to us, that he may rest in that will. Some say, "agapain", "to love," is from "agan potestai", perfectly to acquiesce in the thing loved. And when God
calls his Son "agapeton", "beloved," Matthew 3:17 he adds, as an exposition of it, "en hoi eudokesa", "in whom I rest well pleased."

(2ndly.)The return that the saints make unto him, to complete communion with him herein, holds some analogy with his love in this; for it is a love also of rest and
delight. "Return unto thy rest, my soul," says David, Psalm 116:7. He makes God his rest; that is, he in whom his soul does rest, without seeking farther for a more
suitable and desirable object. "Whom have I," saith he, "in heaven but thee and there is none upon earth that I desire beside thee," Psalm 73:25. Thus the soul gathers
itself from all its wanderings, from all other beloveds, to rest in God alone, - to satiate and content itself in him; choosing the Father for his present and eternal rest. And
this also with delight. "Thy loving-kindness," saith the psalmist, "is better than life; therefore will I praise thee," Psalm 63:3. "Than life," "michayim", - before lives. I will
not deny but life in a single consideration sometimes is so expressed, but always emphatically; so that the whole life, with all the concernments of it, which may render it
considerable, are thereby intended. Austin, on this place, reading it "super vitas," extends it to the several courses of life that men engage themselves in. Life, in the
whole continuance of it, with all its advantages whatever, is at least intended. Supposing himself in the jaws of death, rolling into the grave through innumerable troubles,
yet he found more sweetness in God than in a long life, under its best and most noble considerations, attended with all enjoyments that make it pleasant and
comfortable. From both these is that of the church, in Hosea 14:3"Asshur shall not save us; we will not ride upon horses: neither will we say any more to the work of
our hands, Ye are our gods: for in thee the fatherless findeth mercy". They reject the most goodly appearances of rest and contentment, to make up all in God, on
whom they cast themselves, as otherwise helpless orphans.

2ndly.The mutual love of God and the saints agrees in this, - that the way of communicating the issues and fruits of these loves is only in Christ. The Father
communicates no issue of his love unto us but through Christ; and we make no return of love unto him but through Christ. He is the treasury wherein the Father
disposeth all the riches of his grace, taken from the bottomless mine of his eternal love; and he is the priest into whose hand we put all the offerings that we return unto
the Father. Thence he is first, and by way of eminency, said to love the Son; not only as his eternal Son, - as he was the delight of his soul before the foundation of the
world, Proverbs 8:30 but also as our mediator, and the means of conveying his love to us, Matthew 3:17; John 3:35, 5:20, 10:17, 15:9, 17:24. And we are said
through him to believe in and to have access to God.

(1st.)The Father loves us, and "chose us before the foundation of the world;" but in the pursuit of that love, he "blesseth us with all spiritual blessings in heavenly places
in Christ," Ephesians 1:3, 4. From his love, he sheds or pours out the Holy Spirit richly upon us, through Jesus Christ our Savior, Titus 3:6. In the pouring out of his
love, there is not one drop falls besides the Lord Christ. The holy anointing oil was all poured on the head of Aaron, Psalm 133:2; and thence went down to the skirts
of his clothing. Love is first poured out on Christ; and from him it drops as the dew of Herman upon the souls of his saints. The Father will have him to have "in all things
the pre-eminence," Colossians 1:18; "it pleased him that in him all fullness should dwell," verse 19; that "of his fullness we might receive, and grace for grace," John
1:16. Though the love of the Father's purpose and good pleasure have its rise and foundation in his mere grace and will, yet the design of its accomplishment is only in
Christ. All the fruits of it are first given to him; and it is in him only that they are dispensed to us. So that though the saints may, nay, do, see an infinite ocean of love unto
them in the bosom of the Father, yet they are not to look for one drop from him but what comes through Christ. He is the only means of communications. Love in the
Father is like honey in the flower; - it must be in the comb before it be for our use. Christ must extract and prepare this honey for us. He draws this water from the
fountain through union and dispensation of fullness; - we by faith, from the wells of salvation that are in him. This was in part before discovered.

(2ndly.)Our returns are all in him, and by him also. And well is it with us that it is so. What lame and blind sacrifices should we otherwise present unto God! He bears
the iniquity of our offerings, and he adds incense unto our prayers. Our love is fixed on the Father; but it is conveyed to him through the Son of his love. He is the only
way for our graces as well as our persons to go unto God; through him passeth all our desire, our delight, our complacency, our obedience. Of which more afterward.

Now, in these two things there is some resemblance between that mutual love of the Father and the saints wherein they hold communion.

[2.]There are sundry things wherein they differ:

1st.The love of God is a love of bounty; our love unto him is a love of duty.

(1st.)The love of the Father is a love of bounty, - a descending love; such a love as carries him out to do good things to us, great things for us. His love lies at the
bottom of all dispensations towards us; and we scarce anywhere find any mention of it, but it is held out as the cause and fountain of some free gift flowing from it. He
loves us, and sends his Son to die for us; - he loves us, and blesseth us with all spiritual blessings. Loving is choosing, Romans 9:11, 12. He loves us and chastiseth us.
[It is] a love like that of the heavens to the earth, when, being full of rain, they pour forth showers to make it fruitful; as the sea communicates its waters to the rivers by
the way of bounty, out of its own fullness, - they return unto it only what they receive from it. It is the love of a spring, of a fountain, - always communicating; - a love
from whence proceeds every thing that is lovely in its object. It infuseth into, and creates goodness in, the persons beloved. And this answers the description of love
given by the philosopher. "To love," saith he, "esti boulestai tini ha oietai agata, kai kata dunamin praktikon einai touton." He that loves works out good to them he
loveth, as he is able. God's power and will are commensurate; - what he willeth he worketh.

(2ndly.)Our love unto God is a love of duty, the love of a child. His love descends upon us in bounty and fruitfulness; our love ascends unto him in duty and
thankfulness. He adds to us by his love; we nothing to him by ours. Our goodness extends not unto him. Though our love be fixed on him immediately, yet no fruit of
our love reacheth him immediately; though he requires our love, he is not benefited by it, Job 35:5-8Romans 11:35Job 22:2, 3. It is indeed made up of these four things:
- 1. Rest; 2. Delight; 3. Reverence; 4. Obedience. By these do we hold communion with the Father in his love. Hence God calls that love which is due to him as a
father, "honor," Malachi 1:6"If I be a father, where is mine honor?" It is a deserved act of duty.

2ndly.They differ in this: - The love of the Father unto us is an antecedent love; our love unto him is a consequent love.

(1st.)The love of the Father unto us is an antecedent love, and that in two respects:

[1st.]It is antecedent in respect of our love, 1 John 4:10"Herein is love, not that we loved God, but that he loved us." His love goes before ours. The father loves the
child, when the child knows not the father, much less loves him. Yea, we are by nature "Teostugeis", Romans 1:30 haters of God. He is in his own nature "filantropos",
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[2ndly.]In respect of all other causes of love whatever. It goes not only before our love, but also any thing in us that is lovely. Romans 5:8"God commendeth his love
towards us, in that whilst we were yet sinners Christ died for us." Not only his love, but the eminent fruit thereof, is made out towards us as sinners. Sin holds out all of
(1st.)The love of the Father unto us is an antecedent love, and that in two respects:

[1st.]It is antecedent in respect of our love, 1 John 4:10"Herein is love, not that we loved God, but that he loved us." His love goes before ours. The father loves the
child, when the child knows not the father, much less loves him. Yea, we are by nature "Teostugeis", Romans 1:30 haters of God. He is in his own nature "filantropos",
- a lover of men; and surely all mutual love between him and us must begin on his hand.

[2ndly.]In respect of all other causes of love whatever. It goes not only before our love, but also any thing in us that is lovely. Romans 5:8"God commendeth his love
towards us, in that whilst we were yet sinners Christ died for us." Not only his love, but the eminent fruit thereof, is made out towards us as sinners. Sin holds out all of
unloveliness and undesirableness that can be in a creature. The very mention of that removes all causes, all moving occasions of love whatever. Yet, as such, have we
the commendation of the Father's love unto us, by a most signal testimony. Not only when we have done no good, but when we are in our blood, does he love us; - not
because we are better than others, but because himself is infinitely good. His kindness appears when we are foolish and disobedient. Hence he is said to "love the
world;" that is, those who have nothing but what is in and of the world, whose whole [portion] lies in evil.

(2ndly.)Our love is consequential in both these regards:

[1st.]In respect of the love of God. Never did creature turn his affections towards God, if the heart of God were not first set upon him.

[2ndly.]In respect of sufficient causes of love. God must be revealed unto us as lovely and desirable, as a fit and suitable object unto the soul to set up its rest upon,
before we can bear any love unto him. The saints (in this sense) do not love God for nothing, but for that excellency, loveliness, and desirableness that is in him. As the
psalmist says, in one particular, Psalm 116:1"I love the LORD, BECAUSE!" so may we in general; we love the Lord, BECAUSE! Or, as David in another case,
"What have I now done? is there not a cause?" If any man inquire about our love to God, we may say, "What have we now done? is there not a cause?"

3rdly.They differ in this also: - The love of God is like himself, - equal, constant, not capable of augmentation or diminution; our love is like ourselves, - unequal,
increasing, waning, growing, declining. His, like the sun, always the same in its light, though a cloud may sometimes interpose; ours, as the moon, has its enlargements
and straitenings.

(1st.)The love of the Father is equal, etc.; whom he loves, he loves unto the end, and he loves them always alike. "The Strength of Israel is not a man, that he should
repent." On whom he fixes his love, it is immutable; it does not grow to eternity, it is not diminished at any time. It is an eternal love, that had no beginning, that shall
have no ending; that cannot be heightened by any act of ours, that cannot be lessened by any thing in us. I say, in itself it is thus; otherwise, in a twofold regard, it may
admit of change:

[1st.]In respect of its fruits. It is, as I said, a fruitful love, a love of bounty. In reference unto those fruits, it may sometimes be greater, sometimes less; its
communications are various. Who among the saints finds it not [so]? What life, what light, what strength, sometimes! and again, how dead, how dark, how weak! as
God is pleased to let out or to restrain the fruits of his love. All the graces of the Spirit in us, all sanctified enjoyments whatever, are fruits of his love. How variously
these are dispensed, how differently at sundry seasons to the same persons, experience will abundantly testify.

[2ndly.]In respect of its discoveries and manifestations. He "sheds abroad his love in our hearts by the Holy Ghost," Romans 5:5 gives us a sense of it, manifests it unto
us. Now, this is various and changeable, sometimes more, sometimes less; now he shines, anon hides his face, as it may be for our profit. Our Father will not always
chide, lest we be cast down; he does not always smile, lest we be full and neglect him: but yet, still his love in itself is the same. When for a little moment he hides his
face, yet he gathers us with everlasting kindness.

Objection. But you will say, "This comes nigh to that blasphemy, that God loves his people in their sinning as well as in their strictest obedience; and, if so, who will care
to serve him more, or to walk with him unto well-pleasing?"

Answer. There are few truths of Christ which, from some or other, have not received like entertainment with this. Terms and appellations are at the will of every
imposer; things are not at all varied by them. The love of God in itself is the eternal purpose and act of his will. This is no more changeable than God himself: if it were,
no flesh could be saved; but its changeth not, and we are not consumed. What then? loves he his people in their sinning? Yes; his people, - not their sinning. Alters he
not his love towards them? Not the purpose of his will, but the dispensations of his grace. He rebukes them, he chastens them, he hides his face from them, he smites
them, he fills them with a sense of [his] indignation; but woe, woe would it be to us, should he change in his love, or take away his kindness from us! Those very things
which seem to be demonstrations of the change of his affections towards his, do as clearly proceed from love as those which seem to be the most genuine issues
thereof. "But will not this encourage to sin?" He never tasted of the love of God that can serious]y make this objection. The doctrine of grace may be turned into
wantonness; the principle cannot. I shall not wrong the saints by giving another answer to this objection: Detestation of sin in any may well consist with the acceptation
of their persons, and their designation to life eternal.

But now our love to God is ebbing and flowing, waning and increasing. We lose our first love, and we grow again in love; - scarce a day at a stand. What poor
creatures are we! How unlike the Lord and his love! "Unstable as water, we cannot excel." Now it is, "Though all men forsake thee, I will not;" anon, "I know not the
man." One day, "I shall never be moved, my hill is so strong;" the next, "All men are liars, I shall perish." When ever was the time, where ever was the place, that our
love was one day equal towards God?

And thus, these agreements and discrepancies do farther describe that mutual love of the Father and the saints, wherein they hold communion. Other instances as to the
person of the Father I shall not give, but endeavor to make some improvement of this in the next chapter.

CHAPTER 4

Inferences on the former doctrine concerning communion with

the Father in love.

Having thus discovered the nature of that distinct communion which we have with the Father, it remaineth that we give some exhortations unto it, directions in it, and
take some observations from it:

1. First, then, this is a duty wherein it is most evident that Christians are but little exercised, - namely, in holding immediate communion with the Father in love.
Unacquaintedness with our mercies, our privileges, is our sin as well as our trouble. We hearken not to the voice of the Spirit which is given unto us, "that we may know
the things that are freely bestowed on us of God." This makes us go heavily, when we might rejoice; and to be weak, where we might be strong in the Lord. How few
of the saints are experimentally acquainted with this privilege of holding immediate communion with the Father in love! With what anxious, doubtful thoughts do they
look upon him! What fears, what questioning are there, of his goodwill and kindness! At the best, many think there is no sweetness at all in him towards us, but what is
purchased at the high price of the blood of Jesus. It is true, that alone is the way of communication; but the free fountain and spring of all is in the bosom of the Father.
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(1.)Eye the Father as love; look not on him as an always lowering father, but as one most kind and tender. Let us look on him by faith, as one that has had thoughts of
the things that are freely bestowed on us of God." This makes us go heavily, when we might rejoice; and to be weak, where we might be strong in the Lord. How few
of the saints are experimentally acquainted with this privilege of holding immediate communion with the Father in love! With what anxious, doubtful thoughts do they
look upon him! What fears, what questioning are there, of his goodwill and kindness! At the best, many think there is no sweetness at all in him towards us, but what is
purchased at the high price of the blood of Jesus. It is true, that alone is the way of communication; but the free fountain and spring of all is in the bosom of the Father.
"Eternal life was with the Father, and is manifested unto us." Let us, then,

(1.)Eye the Father as love; look not on him as an always lowering father, but as one most kind and tender. Let us look on him by faith, as one that has had thoughts of
kindness towards us from everlasting. It is misapprehension of God that makes any run from him, who have the least breathing wrought in them after him. "They that
know thee will put their trust in thee." Men cannot abide with God in spiritual meditations. He loseth soul's company by their want of this insight into his love. They fix
their thoughts only on his terrible majesty, severity, and greatness; and so their spirits are not endeared. Would a soul continually eye his everlasting tenderness and
compassion, his thoughts of kindness that have been from of old, his present gracious acceptance, it could not bear an hour's absence from him; whereas now, perhaps,
it cannot watch with him one hour. Let, then, this be the saints' first notion of the Father, - as one full of eternal, free love towards them: let their hearts and thoughts be
filled with breaking through all discouragements that lie in the way. To raise them hereunto, let them consider,

[1.]Whose love it is. It is the love of him who is in himself all sufficient, infinitely satiated with himself and his own glorious excellencies and perfections; who has no need
to go forth with his love unto others, nor to seek an object of it without himself. There might he rest with delight and complacency to eternity. He is sufficient unto his
own love. He had his Son, also, his eternal Wisdom, to rejoice and delight himself in from all eternity, Proverbs 8:30. This might take up and satiate the whole delight of
the Father; but he will love his saints also. And it is such a love, as wherein he seeks not his own satisfaction only, but our good therein also; - the love of a God, the
love of a Father, whose proper outgoings are kindness and bounty.

[2.]What kind of love it is. And it is,

1st.Eternal. It was fixed on us before the foundation of the world. Before we were, or had done the least good, then were his thoughts upon us, - then was his delight in
us; - then did the Son rejoice in the thoughts of fulfilling his Father's delight in him, Proverbs 8:30. Yea, the delight of the Father in the Son, there mentioned, is not so
much his absolute delight in him as the express image of his person and the brightness of his glory, wherein he might behold all his own excellencies and perfections; as
with respect unto his love and his delight in the sons of men. So the order of the words require us to understand it: "I was daily his delight," and, "My delights were with
the sons of men;" that is, in the thoughts of kindness and redemption for them: and in that respect, also, was he his Father's delight. It was from eternity that he laid in his
own bosom a design for our happiness. The very thought of this is enough to make all that is within us, like the babe in the womb of Elizabeth, to leap for joy. A sense
of it cannot but prostrate our souls to the lowest abasement of a humble, holy reverence, and make us rejoice before him with trembling.

2ndly.Free. He loves us because he will; there was, there is, nothing in us for which we should be beloved. Did we deserve his love, it must go less in its valuation.
Things of due debt are seldom the matter of thankfulness; but that which is eternally antecedent to our being, must needs be absolutely free in its respects to our well-
being. This gives it life and being, is the reason of it, and sets a price upon it, Romans 9:11; Ephesians 1:3, 4; Titus 3:5; James 1:18.

3rdly.Unchangeable. Though we change every day, yet his love changeth not. Could any kind of provocation turn it away, it had long since ceased. Its
unchangeableness is that which carrieth out the Father unto that infiniteness of patience and forbearance (without which we die, we perish), 2 Peter 3:9 which he
exerciseth towards us. And it is,

4thly. Distinguishing. He has not thus loved all the world: "Jacob have I loved, but Esau have I hated." Why should he fix his love on us, and pass by millions from
whom we differ not bye nature, - that he should make us sharers in that, and all the fruits of it, which most of the great and wise men of the world are excluded from? I
name but the heads of things. Let them enlarge whose hearts are touched.

Let, I say, the soul frequently eye the love of the Father, and that under these considerations, - they are all soul-conquering and endearing.

(2.)So eye it as to receive it. Unless this be added, all is in vain as to any communion with God. We do not hold communion with him in any thing, until it be received by
faith. This, then, is that which I would provoke the saints of God unto, even to believe this love of God for themselves and their own part, - believe that such is the heart
of the Father towards them, - accept of his witness herein. His love is not ours in the sweetness of it until it be so received. Continually, then, act thoughts of faith on
God, as love to thee, - as embracing thee with the eternal free love before described. When the Lord is, by his word, presented as such unto thee, let thy mind know it,
and assent that it is so; and thy will embrace it, in its being so; and all thy affections be filled with it. Set thy whole heart to it; let it be bound with the cords of this love. If
the King be bound in the galleries with thy love, shouldst thou not be bound in heaven with his?

(3.)Let it have its proper fruit and efficacy upon thy heart, in return of love to him again. So shall we walk in the light of God's countenance, and hold holy communion
with our Father all the day long. Let us not deal unkindly with him, and return him slighting for his goodwill. Let there not be such a heart in us as to deal so unthankfully
with our God.

2. Now, to further us in this duty, and the daily constant practice of it, I shall add one or two considerations that may be of importance whereunto; as,

(1.)It is exceeding acceptable unto God, even our Father, that we should thus hold communion with him in his love, - that he may be received into our souls as one full
of love, tenderness, and kindness, towards us. Flesh and blood is apt to have very hard thoughts of him, - to think he is always angry, yea, implacable; that it is not for
poor creatures to draw nigh to him; that nothing in the world is more desirable than never to come into his presence, or, as they say where he has any thing to do. "Who
among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings?" say the sinners in Zion. And, "I knew thou wast an austere man,"
saith the evil servant in the gospels. Now, there is not any thing more grievous to the Lord, nor more subservient to the design of Satan upon the soul, than such
thoughts as these. Satan claps his hands (if I may so say) when he can take up the soul with such thoughts of God: he has enough, - all that he does desire. This has
been his design and way from the beginning. The first blood that murderer shed was by this means. He leads our first parents into hard thoughts of God: "Has God said
so? has he threatened you with death? He knows well enough it will be better with you;" - with this engine did he batter and overthrow all mankind in one; and being
mindful of his ancient conquest, he readily useth the same weapons wherewith then he so successfully contended. Now, it is exceeding grievous to the Spirit of God to
be so slandered in the hearts of those whom he dearly loves. How does he expostulate this with Zion! "What iniquity have ye seen in me?" saith he; "have I been a
wilderness unto you, or a land of darkness?" "Zion said, The LORD has forsaken me, and my Lord has forgotten me. Can a woman," etc. The Lord takes nothing
worse at the hands of his, than such hard thoughts of him, knowing full well what fruit this bitter root is like to bear, - what alienations of heart, - what drawings back, -
what unbelief and tergiversations in our walking with him. How unwilling is a child to come into the presence of an angry father! Consider, then, this in the first place, -
receiving of the Father as he holds out love to the soul, gives him the honor he aims at, and is exceeding acceptable unto him. He often sets it out in an eminent manner,
that it may be so received: - "He commendeth his love toward us," Romans 5:8. "Behold, what manner of love the Father has bestowed upon us!" 1 John 3:1. Whence,
then, is this folly? Men are afraid to have good thoughts of God. They think it a boldness to eye God as good, gracious, tender, kind, loving: I speak of saints; but for
the other side, they can judge him hard, austere, severe, almost implacable, and fierce (the very worst affections of the very worst of men, and most hated of him,
Romans 1:31; 2 Timothy 3:3), and think herein they do well. Is not this soul-deceit from Satan? Was it not his design from the beginning to inject such thoughts of God?
Assure thyself, then, there is nothing more acceptable unto the Father, than for us to keep up our hearts unto him as the eternal fountain of all that rich grace which flows
out to sinners in the blood of Jesus. And,
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(2.)This will be exceeding effectual to endear thy soul unto God, to cause thee to delight in him, and to make thy abode with him. Many saints have no greater burden in
their lives, than that their hearts do not come clearly and fully up, constantly to delight and rejoice in God, - that there is still an indisposedness of spirit unto close
walking with him. What is at the bottom of this distemper? Is it not their unskilfulness in or neglect of this duty, even of holding communion with the Father in love? So
the other side, they can judge him hard, austere, severe, almost implacable, and fierce (the very worst affections of the very worst of men, and most hated of him,
Romans 1:31; 2 Timothy 3:3), and think herein they do well. Is not this soul-deceit from Satan? Was it not his design from the beginning to inject such thoughts of God?
Assure thyself, then, there is nothing more acceptable unto the Father, than for us to keep up our hearts unto him as the eternal fountain of all that rich grace which flows
out to sinners in the blood of Jesus. And,

(2.)This will be exceeding effectual to endear thy soul unto God, to cause thee to delight in him, and to make thy abode with him. Many saints have no greater burden in
their lives, than that their hearts do not come clearly and fully up, constantly to delight and rejoice in God, - that there is still an indisposedness of spirit unto close
walking with him. What is at the bottom of this distemper? Is it not their unskilfulness in or neglect of this duty, even of holding communion with the Father in love? So
much as we see of the love of God, so much shall we delight in him, and no more. Every other discovery of God, without this, will but make the soul fly from Him; but if
the heart be once much taken up with this the eminency of the Father's love, it cannot choose but be overpowered, conquered, and endeared unto him. This, if any
thing, will work upon us to make our abode with him. If the love of a father will not make a child delight in him, what will? Put, then, this to the venture: exercise your
thoughts upon this very thing, the eternal, free, and fruitful love of the Father, and see if your hearts be not wrought upon to delight in him. I dare boldly say, believers
will find it as thriving a course as ever they pitched on in their lives. Sit down a little at the fountain, and you will quickly have a farther discovery of the sweetness of the
streams. You who have run from him, will not be able, after a while, to keep at a distance for a moment.

Objection 1. But some may say, "Alas! how shall I hold communion with the Father in love? I know not at all whether he loves me or no; and shall I venture to cast
myself upon it? How if I should not be accepted? should I not rather perish for my presumption, than find sweetness in his bosom? God seems to me only as a
consuming fire and everlasting burnings; so that I dread to look up unto him."

Answer. I know not what may be understood by knowing of the love of God; though it be carried on by spiritual sense and experience, yet it is received purely by
believing. Our knowing of it, is our believing of it as revealed. "We have known and believed the love that God has to us. God is love," 1 John 4:16. This is the
assurance which, at the very entrance of walking with God, thou mayest have of this love. He who is truth has said it; and whatever thy heart says, or Satan says, unless
thou wilt take it up on this account, thou does thy endeavor to make him a liar who has spoken it, 1 John 5:10.

Obj. 2. "I can believe that God is love to others, for he has said he is love; but that he will be so to me, I see no ground of persuasion; there is no cause, no reason in
the world, why he should turn one thought of love or kindness towards me: and therefore I dare not cast myself upon it, to hold communion with him in his special love."

Ans. He has spoken it as particularly to thee as to any one in the world. And for cause of love, he has as much to fix it on thee as on any of the children of men; that is,
none at all without himself. So that I shall make speedy work with this objection. Never any one from the foundation of the world, who believed such love in the Father,
and made returns of love to him again, was deceived; neither shall ever any to the world's end be so, in so doing. Thou art, then, in this, upon a most sure bottom. If
thou believest and receives the Father as love, he will infallibly be so to thee, though others may fall under his severity. But,

Obj. 3. "I cannot find my heart making returns of love unto God. Could I find my soul set upon him, I could then believe his soul delighted in me."

Ans. This is the most preposterous course that possibly thy thoughts can pitch upon, a most ready way to rob God of his glory. "Herein is love," saith the Holy Ghost,
"not that we loved God, but that he loved us" first, 1 John 4:10, 11. Now, thou wouldst invert this order, and say, "Herein is love, not that God loved me, but that I love
him first." This is to take the glory of God from him: that, whereas he loves us without a cause that is in ourselves, and we have all cause in the world to love him, thou
wouldst have the contrary, namely, that something should be in thee for which God should love thee, even thy love to him; and that thou shouldst love God, before thou
knowest any thing lovely in him, - namely, whether he love thee or no. This is a course of flesh's finding out, that will never bring glory to God, nor peace to thy own
soul. Lay down, then, thy seasonings; take up the love of the Father upon a pure act of believing, and that will open thy soul to let it out unto the Lord in the communion
of love.

To make yet some farther improvement of this truth so opened and exhorted unto as before; - it will discover unto us the eminency and privilege of the saints of God.
What low thoughts soever the sons of men may have of them, it will appear that they have meat to eat that the world knows not of. They have close communion and
fellowship with the Father. They deal with him in the interchange of love. Men are generally esteemed according to the company they keep. It is an honor to stand in the
presence of princes, though but as servants. What honor, then, have all the saints, to stand with boldness in the presence of the Father, and there to enjoy his bosom
love! What a blessing did the queen of Sheba pronounce on the servants of Solomon, who stood before him, and heard his wisdom! How much more blessed, then,
are they who stand continually before the God of Solomon, hearing his wisdom, enjoying his love! Whilst others have their fellowship with Satan and their own lusts,
making provision for them, and receiving perishing refreshments from them, ("whose end is destruction, whose God is their belly, and whose glory is in their shame, who
mind earthly things,") they have this sweet communion with the Father.

Moreover, what a safe and sweet retreat is here for the saints, in all the scorns, reproaches, scandals, misrepresentations, which they undergo in the world. When a
child is abused abroad in the streets by strangers, he runs with speed to the bosom of his father; there he makes his complaint, and is comforted. In all the hardy
censures and tongue-persecutions which the saints meet withal in the streets of the world, they may run with their meanings unto their Father, and be comforted. "As
one whom his mother comforteth, so will I comfort you," saith the Lord, Isaiah 66:13. So that the soul may say, "If I have hatred in the world, I will go where I am sure
of love. Though all others are hard to me, yet my Father is tender and full of compassion: I will go to him, and satisfy myself in him. Here I am accounted vile, frowned
on, and rejected; but I have honor and love with him, whose kindness is better than life itself. There I shall have all things in the fountain, which others have but in the
drops. There is in my Father's love every thing desirable: there is the sweetness of all mercies in the abstract itself, and that fully and durably."

Evidently, then, the saints are the most mistaken men in the world. If they say, "Come and have fellowship with us;" are not men ready to say, "Why, what are you? a
sorry company of seditious, factious persons. Be it known unto you, that we despise your fellowship. When we intend to leave fellowship with all honest men, and men
of worth, then will we come to you." But, alas! how are men mistaken! Truly their fellowship is with the Father: let men think of it as they please, they have close,
spiritual, heavenly refreshing, in the mutual communication of love with the Father himself. How they are generally misconceived, the apostle declares, 2 Corinthians
6:8-10"As deceivers, and yet true; as unknown, and yet well known; as dying, and, behold, we live; as chastened, and not killed; as sorrowful, yet always rejoicing; as
poor, yet making many rich; as having nothing, and yet possessing all things." And as it is thus in general, so in no one thing more than this, that they are looked on as
poor, low, despicable persons, when indeed they are the only great and noble personages in the world. Consider the company they keep: it is with the Father; - who so
glorious? The merchandise they trade in, it is love; - what so precious? Doubtless they are the excellent on the earth, Psalm 16:3.

Farther; this will discover a main difference between the saints and empty professors: - As to the performance of duties, and so the enjoyment of outward privileges,
fruitless professors often walk hand in hand with them; but now come to their secret retirements, and what a difference is there! There the saints hold communion with
God: hypocrites, for the most part, with the world and their own lusts; - with them they converse and communicate; they hearken what they will say to them, and make
provision for them, when the saints are sweetly wrapt up in the bosom of their Father's love. It is oftentimes even almost impossible that believers should, in outward
appearance, go beyond them who have very rotten hearts: but this meat they have, which others know not of; this refreshment in the banqueting house, wherein others
have no share; - in the multitude of their thoughts, the comforts of God their Father refresh their souls.

Now, then (to draw towards a close of this discourse), if these things be so, "what manner of men ought we to be, in all manner of holy conversation?" Even "our God
is a consuming fire." What communion is there between light and darkness? Shall sin and lust dwell in those thoughts which receive in and carry out love from and unto
the Father? Holiness
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not desire to hold fellowship with a sober man; and will a man of vain and foolish imaginations hold communion and dwell with the most holy God? There is not any
consideration of this love but is a powerful motive unto holiness, and leads thereunto. Ephraim says, "What have I to do any more with idols?" when in God he finds
salvation. Communion with the Father is wholly inconsistent with loose walking. "If we say that we have fellowship with him, and walk in darkness, we lie, and do not
have no share; - in the multitude of their thoughts, the comforts of God their Father refresh their souls.

Now, then (to draw towards a close of this discourse), if these things be so, "what manner of men ought we to be, in all manner of holy conversation?" Even "our God
is a consuming fire." What communion is there between light and darkness? Shall sin and lust dwell in those thoughts which receive in and carry out love from and unto
the Father? Holiness becometh his presence for ever. An unclean spirit cannot draw nigh unto him; - an unholy heart can make no abode with him. A lewd person will
not desire to hold fellowship with a sober man; and will a man of vain and foolish imaginations hold communion and dwell with the most holy God? There is not any
consideration of this love but is a powerful motive unto holiness, and leads thereunto. Ephraim says, "What have I to do any more with idols?" when in God he finds
salvation. Communion with the Father is wholly inconsistent with loose walking. "If we say that we have fellowship with him, and walk in darkness, we lie, and do not
the truth," 1 John 1:6. "He that saith, I know him" (I have communion with him), "and keepeth not his commandments, is a liar, and the truth is not in him," chap. 2:4.
The most specious and glorious pretense made to an acquaintance with the Father, without holiness and obedience to his commandments, serves only to prove the
pretenders to be liars. The love of the world and of the Father dwell not together.

And if this be so (to shut up all), how many that go under the name of Christians, come short of the truth of it! How unacquainted are the generality of professors with
the mystery of this communion, and the fruits of it! Do not many very evidently hold communion with their lusts and with the world, and yet would be thought to have a
portion and inheritance among them that are sanctified? They have neither new name nor white stone, and yet would be called the people of the Most High. May it not
be said of many of them, rather, that God is not in all their thoughts, than that they have communion with him? The Lord open the eyes of men, that they may see and
know that walking with God is a matter not of form, but power! And so far of peculiar communion with the Father, in the instance of love which we have insisted on.
"He is also faithful who has called us to the fellowship of his Son Jesus Christ our Lord;" of which in the next place.

Part 2
Of Communion with the Son Jesus Christ

CHAPTER 1

Of the fellowship which the saints have with Jesus Christ

the Son of God

That they have such a fellowship proved, 1 Corinthians

1:9; Revelation 3:20; Cant. 2:1-7 opened; also Proverbs 9:1-5.

Of that distinct communion which we have with the person of the Father we have treated in the foregoing chapters; we now proceed to the consideration of that which
we have with his Son, Jesus Christ our Lord. Now the fellowship we have with the second person, is with him as Mediator, - in that office whereunto, by dispensation,
he submitted himself for our sakes; being "made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons,"
Galatians 4:4, 5. And herein I shall do these two things: - I. Declare that we have such fellowship with the Son of God. II. Show wherein that fellowship or communion
does consist:

I. For the first, I shall only produce some few places of Scripture to confirm it, that it is so: - 1 Corinthians 1:9"God is faithful, by whom ye were called unto the
fellowship of his Son Jesus Christ our Lord." This is that whereunto all the saints are called, and wherein, by the faithfulness of God, they shall be preserved, even
fellowship with Jesus Christ our Lord. We are called of God the Father, as the Father, in pursuit of his love, to communion with the Son, as our Lord.

Revelation 3:20"Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me."
Certainly this is fellowship, or I know not what is. Christ will sup with believers: he refreshes himself with his own graces in them, by his Spirit bestowed on them. The
Lord Christ is exceedingly delighted in tasting of the sweet fruits of the Spirit in the saints. Hence is that prayer of the spouse that she may have something for his
entertainment when he comes to her, Cant. 4:16"Awake, O north wind; and come, thou south; blow upon my garden, that the spices thereof may flow out. Let my
Beloved come into his garden, and eat his pleasant fruits." The souls of the saints are the garden of Jesus Christ, the good ground, Hebrews 6:7; - a garden for delight;
he rejoices in them; "his delights are with the sons of men," Proverbs 8:31; and he "rejoices over them," Zephaniah 3:17; - and a garden for fruit, yea, pleasant fruit; so
he describes it, Cant. 4:12-14"A garden inclosed is my sister, my spouse; a spring shut up, a fountain sealed. Thy plants are an orchard of pomegranates, with pleasant
fruits; camphire, with spikenard, spikenard and saffron; calamus and cinnamon, with all trees of frankincense; myrrh and aloes, with all chief spices." Whatever is sweet
and delicious for taste, whatever savory and odoriferous, whatever is useful and medicinal, is in this garden. There is all manner of spiritual refreshments, of all kinds
whatever, in the souls of the saints, for the Lord Jesus. On this account is the spouse so earnest in the prayer mentioned for an increase of these things, that her Beloved
may sup with her, as he has promised. "Awake, O north wind," etc.; - "O that the breathing and workings of the Spirit of all grace might stir up all his gifts and graces in
me, that the Lord Jesus, the beloved of my soul, may have meet and acceptable entertainment from me." God complains of want of fruit in his vineyard, Isaiah 5:2;
Hosea 10:1. Want of good food for Christ's entertainment is that the spouse feared, and labors to prevent. A barren heart is not fit to receive him. And the delight he
takes in the fruit of the Spirit is unspeakable. This he expresses at large, Cant. 5:1"I am come," saith he; "I have eaten, I am refreshed." He calls it "periy megadim",
"The fruit of his sweetnesses;" or most pleasant to him. Moreover, as Christ sups with his saints, so he has promised they shall sup with him, to complete that fellowship
they have with him. Christ provides for their entertainment in a most eminent manner. There are beasts killed, and wine is mingled, and a table furnished, Proverbs 9:2.
He calls the spiritual dainties that he has for them a "feast," a "wedding," "a feast of fat things, wine on the lees," etc. The fatted calf is killed for their entertainment. Such
is the communion, and such is the mutual entertainment of Christ and his saints in that communion.

Cant. 2:1-7"I am the rose of Sharon, and the lily of the valleys. As the lily among thorns, so is my love among the daughters. As the apple-tree among the trees of the
wood, so is my Beloved among the sons. I sat down under his shadow with great delight, and his fruit was sweet to my taste," etc.

In the two first verses you have the description that Christ gives, first of himself, then of his church. Of himself, verse l; that is, what he is to his spouse: "I am the rose of
Sharon, and the lily of the valleys." The Lords Christ is, in the Scripture, compared to all things of eminency in the whole creation. He is in the heavens the sun, and the
bright morning star: as the lion among the beasts, the lion of the tribe of Judah. Among the flowers of the field, here he is the rose and the lily. The two eminencies of
flowers, sweetness of savor and beauty of color, are divided between these. The rose for sweetness, and the lily for beauty ("Solomon in all his glory was not arrayed
like one of these"), have the pre-eminence. Farther, he is "the rose of Sharon," a fruitful plain, where the choicest herds were fed, 1 Chronicles 27:29; so eminent, that it
is promised to the church that there shall be given unto her the excellency of Sharon, Isaiah 35:2. This fruitful place, doubtless, brought forth the most precious roses.
Christ, in the savor of his love, and in his righteousness (which is as the garment wherein Jacob received his blessing, giving forth a smell as the smell of a pleasant field,
Genesis 27:27), is as this excellent rose, to draw and allure the hearts of his saints unto him. As God smelled a sweet savor from the blood of his atonement, Ephesians
5:2; so from the graces wherewith for them he is anointed, his saints receive a refreshing, cherishing savor, Cant. 1:3. A sweet savor expresses that which is acceptable
and delightful, Genesis 8:21. He is also "the lily of the valleys;" that of all flowers is the most eminent in beauty, Matthew 6:29. Most desirable is he, for the comeliness
and perfection of his person; incomparably fairer than the children of men: of which afterward. He, then, being thus unto them (abundantly satiating all their spiritual
senses) their refreshment, their ornament, their delight, their glory; in the next verse he tells us what they are to him: "As the lily among thorns, so is my beloved among
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the daughters." That Christ and his church are likened unto and termed the same thing (as here the lily), is, as from their union by the indwelling of the      same Spirit,  so
from that conformity and likeness that is between them, and whereunto the saints are appointed. Now she is a lily, very beautiful unto Christ; "as the lily among thorns:"
- 1. By the way of eminency; as the lily excelleth the thorns, so do the saints all others whatever, in the eye of Christ. Let comparison be made, so will it be found to be.
5:2; so from the graces wherewith for them he is anointed, his saints receive a refreshing, cherishing savor, Cant. 1:3. A sweet savor expresses that which is acceptable
and delightful, Genesis 8:21. He is also "the lily of the valleys;" that of all flowers is the most eminent in beauty, Matthew 6:29. Most desirable is he, for the comeliness
and perfection of his person; incomparably fairer than the children of men: of which afterward. He, then, being thus unto them (abundantly satiating all their spiritual
senses) their refreshment, their ornament, their delight, their glory; in the next verse he tells us what they are to him: "As the lily among thorns, so is my beloved among
the daughters." That Christ and his church are likened unto and termed the same thing (as here the lily), is, as from their union by the indwelling of the same Spirit, so
from that conformity and likeness that is between them, and whereunto the saints are appointed. Now she is a lily, very beautiful unto Christ; "as the lily among thorns:"
- 1. By the way of eminency; as the lily excelleth the thorns, so do the saints all others whatever, in the eye of Christ. Let comparison be made, so will it be found to be.
And, - 2. By the way of trial; the residue of the world being "pricking briers and grieving thorns to the house of Israel," Ezekiel 28:94. "The best of them is as a brier,
the most upright is sharper than a thorn hedge," Micah 7:4. And thus are they among the daughters, - even the most eminent collections of the most improved
professors, that are no more but so. There cannot be in any greater comparison, a greater exaltation of the excellency of any thing. So, then, is Christ to them indeed,
verse l; so are they in his esteem, and indeed, verse 2. How he is in their esteem and indeed, we have, verse 3.

"As the apple-tree among the trees of the wood, so is my Beloved among the sons. I sat down under his shadow with great delight, and his fruit was sweet to my taste."
To carry on this intercourse, the spouse begins to speak her thoughts of, and to show her delight in, the Lord Christ; and as he compares her to the lily among the
thorns, so she him to the apple-tree among the trees of the wood. And she adds this reason of it, even because he has the two eminent things of trees, which the residue
of them have not: - 1. Fruit for food; 2. Shade for refreshment. Of the one she eateth, under the other she resteth; both with great delight. All other sons, either angels,
the sons of God by creation, Job 1:6, 38:7, or the sons of Adam, - the best of his offspring, the leaders of those companies which, verse 2, are called daughters, or
sons of the old creation, the top branches of all its desirable things, - are to an hungry, weary soul (such alone seek for shade and fruit) but as the fruitless, leafless trees
of the forest, which will yield them neither food nor refreshment. "In Christ," saith she, "there is fruit, fruit sweet to the taste; yea, 'his flesh is meat indeed, and his blood
is drink indeed,'" John 6:55. "Moreover, he has brought forth that everlasting righteousness which will abundantly satisfy any hungry soul, after it has gone to many a
barren tree for food, and has found none. Besides, he aboundeth in precious and pleasant graces, whereof I may eat; yea, he calls me to do so, and that abundantly."
These are the fruits that Christ beareth. They speak of a tree that bringeth forth all things needful for life, in food and raiment. Christ is that tree of life, which has brought
forth all things that are needful unto life eternal. In him is that righteousness which we hunger after; - in him is that water of life, which whoso drinketh of shall thirst no
more. Oh, how sweet are the fruits of Christ's mediation to the faith of his saints! He that can find no relief in mercy, pardon, grace, acceptation with God, holiness,
sanctification, etc., is an utter stranger to these things (wine on the lees) that are prepared for believers. Also, he has shades for refreshment and shelter; - shelter from
wrath without, and refreshment because of weariness from within. The first use of the shade is to keep us from the heat of the sun, as did Jonah's gourd. When the heat
of wrath is ready to scorch the soul, Christ, interposing, bears it all. Under the shadow of his wings we sit down constantly, quietly, safely, putting our trust in him; and
all this with great delight. Yea, who can express the joy of a soul safe shadowed from wrath under the covert of the righteousness of the Lord Jesus! There is also
refreshment in a shade from weariness. He is "as the shadow of a great rock in a weary land," Isaiah 32:2. From the power of corruptions, trouble of temptations,
distress of persecutions, there is in him quiet, rest, and repose, Matthew 11:27, 28.

Having thus mutually described each other, and so made it manifest that they cannot but be delighted in fellowship and communion, in the next verses that communion of
theirs is at large set forth and described. I shall briefly observe four things therein: - (1.) Sweetness. (2.) Delight. (3.) Safety. (4.) Comfort.

(1.)Sweetness: "He brought me to the banqueting-house," or "house of wine." It is all set forth under expressions of the greatest sweetness and most delicious
refreshment, - flagons, apples, wine, etc. "HE entertains me," saith the spouse, "as some great personage." Great personages, at great entertainments, are had into the
banqueting-house, - the house of wine and dainties. These are the preparations of grace and mercy, - love, kindness, supplies revealed in the gospel, declared in the
assemblies of the saints, exhibited by the Spirit. This "love is better than wine," Cant. 1:2; it is "not meat and drink, but righteousness, and peace, and joy in the Holy
Ghost." Gospel dainties are sweet refreshments; whether these houses of wine be the Scriptures, the gospel, or the ordinances dispensed in the assemblies of the saints,
or any eminent and signal manifestations of special love (as banqueting is not every day's work, nor used at ordinary entertainments), it is all one. Wine, that cheereth
the heart of man, that makes him forget his misery, Proverbs 31:6, 7 that gives him a cheerful look and countenance, Genesis 49:12 is it at which is promised. The grace
exhibited by Christ in his ordinances is refreshing, strengthening, comforting, and full of sweetness to the souls of the saints. Woe be to such full souls as loathe these
honey-combs! But thus Christ makes all his assemblies to love banqueting-houses; and there he gives his saints entertainment.

(2.)Delight. The spouse is quite ravished with the sweetness of this entertainment, finding love, and care, and kindness, bestowed by Christ in the assemblies of the
saints. Hence she cries out, verse 5, "Stay me with flagons, comfort me with apples; for I am sick of love." Upon the discovery of the excellency and sweetness of
Christ in the banqueting-house, the soul is instantly overpowered, and cries out to be made partaker of the fullness of it. She is "sick of love:" not (as some suppose)
fainting for want of a sense of love, under the apprehension of wrath; but made sick and faint, even overcome, with the mighty acting of that divine affection, after she
had once tasted of the sweetness of Christ in the banqueting-house. Her desire deferred, makes her heart sick; therefore she cries, "Stay me," etc.; - "I have seen a
glimpse of the 'King in his beauty,' - tasted of the fruit of his righteousness; my soul melteth in longing after him. Oh! support and sustain my spirit with his presence in his
ordinances, - those 'flagons and apples of his banqueting-house,' - or I shall quite sink and faint! Oh, what hast thou done, blessed Jesus! I have seen thee, and my soul
is become as the chariots of Ammi-nadib. Let me have something from thee to support me, or I die." When a person is fainting on any occasion, these two things are to
be done: - strength is to be used to support him, that he sink not to the ground; and comfortable things are to be applied, to refresh his spirits. These two the soul,
overpowered and fainting with the force of its own love, (raised by a sense of Christ's,) prayeth for. It would have strengthening grace to support it in that condition,
that it may be able to attend its duty; and consolations of the Holy Ghost, to content, revive, and satiate it, until it come to a full enjoyment of Christ. And thus sweetly
and with delight is this communion carried on.

(3.)Safety: "His banner over me was love," verse 4. The banner is an emblem of safety and protection, - a sign of the presence of an host. Persons belonging to an army
do encamp under their banner in security. So did the children of Israel in the wilderness; every tribe kept their camps under their own standard. It is also a token of
success and victory, Psalm 20:5. Christ has a banner for his saints; and that is love. All their protection is from his love; and they shall have all the protection his love
can give them. This safeguards them from hell, death, - all their enemies. Whatever presses on them, it must pass through the banner of the love of the Lord Jesus. They
have, then, great spiritual safety; which is another ornament or excellency of their communion with him.

(4.)Supportment and consolation, verse 6, "His left hand is under my head, and his right hand does embrace me." Christ here has the posture of a most tender friend
towards any one in sickness and sadness. The soul faints with love, - spiritual longings after the enjoyment of his presence; and Christ comes in with his embraces. He
nourisheth and cherisheth his church, Ephesians 5:29; Isaiah 63:9. Now, "the hand under the head," is supportment, sustaining grace, in pressures and difficulties; and
"the hand that does embrace," the hand upon the heart, is joy and consolation; - in both, Christ rejoicing, as the "bridegroom rejoiceth over the bride," Isaiah 62:5.
Now, thus to lie in the arms of Christ's love, under a perpetual influence of supportment and refreshment, is certainly to hold communion with him. And hereupon, verse
7, the spouse is most earnest for the continuance of his fellowship, charging all so to demean themselves, that her Beloved be not disquieted, or provoked to depart.

In brief, this whole book is taken up in the description of the communion that is between the Lord Christ and his saints; and therefore, it is very needless to take from
thence any more particular instances thereof

I shall only add that of Proverbs 9:1-5"Wisdom has builded her house, she has hewn out her seven pillars; she has killed her beasts; she has mingled her wine; she has
also furnished her table. She has sent forth her maidens: she crieth upon the highest places of the city, Whose is simple, let him turn in hither: as for him that wanteth
understanding, she saith to him, Come, eat of my bread, and drink of the wine which I have mingled."

The  Lord Christ,
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of those guests whom he so freely invites. His church is the house which he has built on a perfect number of pillars, that it might have a stable foundation: his slain beasts
and mingled wine, wherewith his table is furnished, are those spiritual fat things of the gospel, which he has prepared for those that come in upon his invitation. Surely, to
eat of this bread, and drink of this wine, which he has so graciously prepared, is to hold fellowship with him; for in what ways or things is there nearer communion than
I shall only add that of Proverbs 9:1-5"Wisdom has builded her house, she has hewn out her seven pillars; she has killed her beasts; she has mingled her wine; she has
also furnished her table. She has sent forth her maidens: she crieth upon the highest places of the city, Whose is simple, let him turn in hither: as for him that wanteth
understanding, she saith to him, Come, eat of my bread, and drink of the wine which I have mingled."

The Lord Christ, the eternal Wisdom of the Father, and who of God is made unto us wisdom, erects a spiritual house, wherein he makes provision for the entertainment
of those guests whom he so freely invites. His church is the house which he has built on a perfect number of pillars, that it might have a stable foundation: his slain beasts
and mingled wine, wherewith his table is furnished, are those spiritual fat things of the gospel, which he has prepared for those that come in upon his invitation. Surely, to
eat of this bread, and drink of this wine, which he has so graciously prepared, is to hold fellowship with him; for in what ways or things is there nearer communion than
in such?

I might farther evince this truth, by a consideration of all the relations wherein Christ and his saints do stand; which necessarily require that there be a communion
between them, if we do suppose they are faithful in those relations: but this is commonly treated on, and something will be spoken to it in one signal instance afterward.

CHAPTER 2

What it is wherein we have peculiar fellowship with the Lord Christ

This is in grace - This proved, John 1:14,16,17; 2 Corinthians 13:14; 2 Thessalonians 3:17, 18 - Grace of various acceptations - Personal grace in Christ proposed to
consideration - The grace of Christ as Mediator intended, Psalm 45:2 - Cant. 5:10 Christ, how white and ruddy - His fitness to save, from the grace of union - His
fullness to save - His suitableness to endear - These considerations improved.

II. Having manifested that the saints hold peculiar fellowship with the Lord Jesus, it neatly follows that we show wherein it is that they have this peculiar communion with
him.

Now, this is in GRACE. This is everywhere ascribed to him by the way of eminency. John 1:14"He dwelt among us, full of grace and truth;" grace in the truth and
substance of it. All that went before was but typical and in representation; in the truth and substance it comes only by Christ. "Grace and truth came by Jesus Christ,"
verse 17; "and of his fullness have all we received, and grace for grace," verse l6; - that is, we have communion with him in grace; we receive from him all manner of
grace whatever; and therein have we fellowship with him.

So likewise in that apostolical benediction, wherein the communication of spiritual blessings from the several persons unto the saints is so exactly distinguished; it is
grace that is ascribed to our Lord Jesus Christ, 2 Corinthians 13:14"The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be
with you all."

Yea, Paul is so delighted with this, that he makes it his motto, and the token whereby he would have his epistles known, 2 Thessalonians 3:17, 18"The salutation of Paul
with mine own hand, which is the token in every epistle: so I write. The grace of our Lord Jesus Christ be with you all." Yea, he makes these two, "Grace be with you,"
and, "The Lord Jesus be with you," to be equivalent expressions; for whereas he affirmed the one to be the token in all his epistles, yet sometimes he useth the one only,
sometimes the other of these, and sometimes puts them both together. This, then, is that which we are peculiarly to eye in the Lord Jesus, to receive it from him, even
grace, gospel-grace, revealed in or exhibited by the gospel. He is the head-stone in the building of the temple of God, to whom "Grace, grace," is to be cried, Zechariah
4:7.

Grace is a word of various acceptations. In its most eminent significations it may be referred unto one of these three heads:

1. Grace of personal presence and comeliness. So we say, "A graceful and comely person," either from himself or his ornaments. This in Christ (upon the matter) is the
subject of near one-half of the book of Canticles; it is also mentioned, Psalm 45:2"Thou art fairer than the children of men; grace is poured into thy lips." And unto this
first head, in respect of Christ, do I refer also that acceptation of grace which, in respect of us, I fix in the third place. Those inconceivable gifts and fruits of the Spirit
which were bestowed on him, and brought forth in him, concur to his personal excellency; as will afterward appear.

2. Grace of free favor and acceptance. "By this grace we are saved;" that is, the free favor and gracious acceptation of God in Christ. In this sense is it used in that
frequent expression, "If I have found grace in thy sight;" that is, if I be freely and favorably accepted before thee. So he "giveth grace" (that is, favor) "unto the humble,"
James 4:6; Genesis 39:21, 41:37; Acts 7:10; 1 Samuel 2:26; 2 Kings 25:27 etc.

3. The fruits of the Spirit, sanctifying and renewing our natures, enabling unto good, and preventing from evil, are so termed. Thus the Lord tells Paul, "his grace was
sufficient for him;" that is, the assistance against temptation which he afforded him, Colossians 3:16; 2 Corinthians 8:6, 7; Hebrews 12:28.

These two latter, as relating unto Christ in respect of us who receive them, I call purchased grace, being indeed purchased by him for us; and our communion with him
therein is termed a "fellowship in his sufferings, and the power of his resurrection," Philippians 3:10.

1. Let us begin with the first, which I call personal grace; and concerning that do these two things: - (1.) Show what it is, and wherein it consisteth; I mean the personal
grace of Christ. And, - (2.) Declare how the saints hold immediate communion with him therein.

(1.)To the handling of the first, I shall only premise this observation: - It is Christ as mediator of whom we speak; and therefore, by the "grace of his person," I
understand not,

[1.]The glorious excellencies of his Deity considered in itself, abstracting from the office which for us, as God and man, he undertook.

[2.]Nor the outward appearance of his human nature, neither when he conversed here on earth, bearing our infirmities (whereof, by reason of the charge that was laid
upon him, the prophet gives quite another character, Isaiah 52:14), concerning which some of the ancients were very poetical in their expressions; nor yet as now
exalted in glory; - a vain imagination whereof makes many bear a false, a corrupted respect unto Christ, even upon carnal apprehensions of the mighty exaltation of the
human nature; which is but "to know Christ after the flesh," 2 Corinthians 5:16 a mischief much improved by the abomination of foolish imagery. But this is that which I
intend, - the graces of the person of Christ as he is vested with the office of mediation, this spiritual eminency, comeliness, and beauty, as appointed and anointed by the
Father unto the great work of bringing home all his elect unto his bosom.

Now, in this respect the Scripture describes him as exceeding excellent, comely, and desirable, - far above comparison with the chiefest, choicest created good, or any
endearment imaginable.

Psalm 45:2"Thou art fairer than the children of men: grace is poured into thy lips" He is, beyond comparison, more beautiful and gracious than any here below,
"yafyafita"; the word is doubled, to increase its significance, and to exalt its subject beyond all comparison. "shofaracha malka Meshicha 'adif nivney nasha", says the
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Chaldee     (c) 2005-2009,
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                                                                                                                                                                   Inward
beauty and glory is here expressed by that of outward shape, form, and appearance; because that was so much esteemed in those who were to rule or govern. Isaiah
4:2 the prophet, terming of him "The branch of the Lord," and "The fruit of the earth," affirms that he shall be "beautiful and glorious, excellent and comely;" "for in him
endearment imaginable.

Psalm 45:2"Thou art fairer than the children of men: grace is poured into thy lips" He is, beyond comparison, more beautiful and gracious than any here below,
"yafyafita"; the word is doubled, to increase its significance, and to exalt its subject beyond all comparison. "shofaracha malka Meshicha 'adif nivney nasha", says the
Chaldee paraphrase: "Thy fairness, O king Messiah, is more excellent than the sons of men." "Pulcher admodum prae filiis hominum;" - exceeding desirable. Inward
beauty and glory is here expressed by that of outward shape, form, and appearance; because that was so much esteemed in those who were to rule or govern. Isaiah
4:2 the prophet, terming of him "The branch of the Lord," and "The fruit of the earth," affirms that he shall be "beautiful and glorious, excellent and comely;" "for in him
dwelleth all the fullness of the Godhead bodily," Colossians 2:9.

Cant. 5:9 the spouse is inquired of as to this very thing, even concerning the personal excellencies of the Lord Christ, her beloved: "What is thy Beloved" (say the
daughters of Jerusalem) "more than another beloved, O thou fairest among women? what is thy Beloved more than another beloved?" and she returns this answer,
verse 10, "My Beloved is white and ruddy, the chiefest among ten thousand;" and so proceedeth to a particular description of him by his excellencies to the end of the
chapter, and there concludeth that "he is altogether lovely," verse 16; whereof at large afterward. Particularly, he is here affirmed to be "white and ruddy;" a due mixture
of which colors composes the most beautiful complexion.

1st.He is white in the glory of his Deity, and ruddy in the preciousness of his humanity. "His teeth are white with milk, and his eyes are red with wine," Genesis 49:12.
Whiteness (if I may so say) is the complexion of glory. In that appearance of the Most High, the "Ancient of days," Daniel 7:9 it is said, "His garment was white as
snow, and the hair of his head like the pure wool;" - and of Christ in his transfiguration, when he had on him a mighty luster of the Deity, "His face did shine as the sun,
and his raiment was white as the light," Matthew 17:2; which, in the phrase of another evangelist, is, "White as snow, so as no fuller on earth can white them," Mark 9:3.
It was a divine, heavenly, surpassing glory that was upon him, Revelation 1:14. Hence the angels and glorified saints, that always behold him, and are fully translated
into the image of the same glory, are still said to be in white robes. His whiteness is his Deity, and the glory thereof. And on this account the Chaldee paraphrase
ascribes this whole passage unto God. "They say," saith he, "to the house of Israel, 'Who is the God whom thou wilt serve?'" etc. Then began the congregation of Israel
to declare the praises of the Ruler of the world, and said, 'I will serve that God who is clothed in a garment white as snow, the splendor of the glory of whose
countenance is as fire." He is also ruddy in the beauty of his humanity. Man was called Adam, from the red earth whereof he was made. The word here used points him
out as the second Adam, partaker of flesh and blood, because the children also partook of the same, Hebrews 2:14. The beauty and comeliness of the Lord Jesus in
the union of both these in one person, shall afterward be declared.

2ndly.He is white in the beauty of his innocence and holiness, and ruddy in the blood of his oblation. Whiteness is the badge of innocence and holiness. It is said of the
Nazarites, for their typical holiness, "They were purer than snow, they were whiter than milk," Lamentations 4:7. And the prophet shows us that scarlet, red, and
crimson, are the colors of sin and guilt; whiteness of innocence, Isaiah 1:18. Our Beloved was "a Lamb without blemish and without spot," 1 Peter 1:19. "He did no sin,
neither was guile found in his mouth," 1 Peter 2:22. He was "holy, harmless, undefiled, separate from sinners," Hebrews 7:26; as afterward will appear. And yet he who
was so white in his innocence, was made ruddy in his own blood; and that two ways: - Naturally, in the pouring out of his blood, his precious blood, in that agony of his
soul when thick drops of blood trickled to the ground, Luke 22:44; as also when the whips and thorns, nails and spears, poured it out abundantly: "There came forth
blood and water," John 19:34. He was ruddy by being drenched all over in his own blood. And morally, by the imputation of sin, whose color is red and crimson. "God
made him to be sin for us, who knew no sin," 2 Corinthians 5:21. He who was white, became ruddy for our sakes, pouring out his blood an oblation for sin. This also
renders him graceful: by his whiteness he fulfilled the law; by his redness he satisfied justice. "This is our Beloved, O ye daughters of Jerusalem."

3rdly.His endearing excellency in the administration of his kingdom is hereby also expressed. He is white in love and mercy unto his own; red with justice and revenge
towards his enemies, Isaiah 63:3; Revelation 19:13.

There are three things in general wherein this personal excellency and grace of the Lord Christ does consist: - (1st.) His fitness to save, from the grace of union, and the
proper necessary effects thereof (2ndly.) His fullness to save, from the grace of communion; or the free consequences of the grace of union. (3rdly.) His excellency to
endear, from his complete suitableness to all the wants of the souls of men:

(1st.)His fitness to save, - his being "hikanos", a fit Savior, suited to the work; and this, I say, is from his grace of union. The uniting of the natures of God and man in
one person made him fit to be a Savior to the uttermost. He lays his hand upon God, by partaking of his nature, Zechariah 13:7; and he lays his hand upon us, by being
partaker of our nature, Hebrews 2:14, 16 and so becomes a days-man, or umpire between both. By this means he fills up all the distance that was made by sin
between God and us; and we who were far off are made nigh in him. Upon this account it was that he had room enough in his breast to receive, and power enough in
his spirit to bear, all the wrath that was prepared for us. Sin was infinite only in respect of the object; and punishment was infinite in respect of the subject. This ariseth
from his union.

Union is the conjunction of the two natures of God and man in one person, John 1:14; Isaiah 9:6; Romans 1:3, 9:5. The necessary consequences whereof are,

[1st.]The subsistence of the human nature in the person of the Son of God, having no subsistence of its own, Luke 1:35; 1 Timothy 3:16.

[2ndly.]"Koinonia idiomaton", that communication of attributes in the person, whereby the properties of either nature are promiscuously spoken of the person of Christ,
under what name soever, of God or man, he be spoken of, Acts 20:28, 3:21.

[3rdly.]The execution of his office of mediation in his single person, in respect of both natures: wherein is considerable, "ho energon", - the agent, Christ himself, God
and man. He is the principium quo, "energetikon", - the principle that gives life and efficacy to the whole work; and then, 2ndly, The principium quod, - that which
operates, which is both natures distinctly considered. 3rdly. The "energeia", or "draskike tes fuseos kinesis", - the effectual working itself of each nature. And, lastly, the
"energema", or "apotelesma', - the effect produced, which ariseth from all, and relates to them all: so resolving the excellency I speak of into his personal union.

(2ndly.)His fullness to save, from the grace of communion or the effects of his union, which are free; and consequences of it, which is all the furniture that he received
from the Father by the unction of the Spirit, for the work of our salvation: "He is able also to save them to the uttermost that come unto God by him," Hebrews 7:25;
having all fullness unto this end communicated unto him: "for it pleased the Father that in him should all fullness dwell," Colossians 1:19; and he received not "the Spirit
by measure," John 3:34. And from this fullness he makes out a suitable supply unto all that are his; "grace for grace," John 1:16. Had it been given to him by measure,
we had exhausted it.

(3rdly.)His excellency to endear, from his complete suitableness to all the wants of the souls of men. There is no man whatever, that has any want in reference unto the
things of God, but Christ will be unto him that which he wants: I speak of those who are given him of his Father. Is he dead? Christ is life. Is he weak? Christ is the
power of God, and the wisdom of God. Has he the sense of guilt upon him? Christ is complete righteousness, - "The Lord our Righteousness." Many poor creatures
are sensible of their wants, but know not where their remedy lies. Indeed, whether it be life or light, power or joy, all is wrapped up in him.

This, then, for the present, may suffice in general to be spoken of the personal grace of the Lord Christ: - He has a fitness to save, having pity and ability, tenderness
and power, to carry on that work to the uttermost; and a fullness to save, of redemption and sanctification, of righteousness and the Spirit; and a suitableness to the
wants of all our souls: whereby he becomes exceedingly desirable, yea, altogether lovely; as afterward will appear in particular. And as to this, in the first place, the
saints have distinct
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Only, from this entrance that has been made into the description of him with whom the saints have communion, some motives might be taken to stir us up whereunto; as
also considerations to lay open the nakedness and insufficiency of all other ways and things unto which men engage their thoughts and desires, something may be now
This, then, for the present, may suffice in general to be spoken of the personal grace of the Lord Christ: - He has a fitness to save, having pity and ability, tenderness
and power, to carry on that work to the uttermost; and a fullness to save, of redemption and sanctification, of righteousness and the Spirit; and a suitableness to the
wants of all our souls: whereby he becomes exceedingly desirable, yea, altogether lovely; as afterward will appear in particular. And as to this, in the first place, the
saints have distinct fellowship with the Lord Christ; the manner whereof shall be declared in the ensuing chapter.

Only, from this entrance that has been made into the description of him with whom the saints have communion, some motives might be taken to stir us up whereunto; as
also considerations to lay open the nakedness and insufficiency of all other ways and things unto which men engage their thoughts and desires, something may be now
proposed. The daughters of Jerusalem, ordinary, common professors, having heard the spouse describing her Beloved, Cant. 5:10-16 etc., instantly are stirred up to
seek him together with her; chap. 6:1, "Whither is thy Beloved turned aside? that we may seek him with thee." What Paul says of them that crucified him, may be
spoken of all that reject him, or refuse communion with him: "Had they known him, they would not have crucified the Lord of glory;" - Did men know him, were they
acquainted in any measure with him, they would not so reject the Lord of glory. Himself calls them "simple ones," "fools," and "scorners," that despise his gracious
invitation, Proverbs 1:22. There are none who despise Christ, but only they that know him not; whose eyes the God of this world has blinded, that they should not
behold his glory. The souls of men do naturally seek something to rest and repose themselves upon, - something to satiate and delight themselves withal, with which
they [may] hold communion; and there are two ways whereby men proceed in the pursuit of what they so aim at. Some set before them some certain end, - perhaps
pleasure, profit, or, in religion itself, acceptance with God; others seek after some end, but without any certainty, pleasing themselves now with one path, now with
another, with various thoughts and ways, like them, Isaiah 57:10 - because something comes in by the life of the hand, they give not over though weary. In what
condition soever you may be (either in greediness pursuing some certain end, be it secular or religious; or wandering away in your own imaginations, wearying
yourselves in the largeness of your ways), compare a little what you aim at, or what you do, with what you have already heard of Jesus Christ: if any thing you design be
like to him, if any thing you desire be equal to him, let him be rejected as one that has neither form nor comeliness in him; but if, indeed, all your ways be but vanity and
vexation of spirit, in comparison of him, why do you spend your "money for that which is not bread, and your labor for that which satisfieth not?"

Use. 1. You that are yet in the flower of your days, full of health and strength, and, with all the vigor of your spirits, do pursue some one thing, some another, consider, I
pray, what are all your beloveds to this Beloved? What have you gotten by them? Let us see the peace, quietness, assurance of everlasting blessedness that they have
given you? Their paths are crooked paths, whoever goes in them shall not know peace. Behold here a fit object for your choicest affections, - one in whom you may
find rest to your souls, - one in whom there is nothing will grieve and trouble you to eternity. Behold, he stands at the door of your souls, and knocks: O reject him not,
lest you seek him and find him not! Pray study him a little; you love him not, because you know him not. Why does one of you spend his time in idleness and folly, and
wasting of precious time, perhaps debauchedly? Why does another associate and assemble himself with them that scoff at religion and the things of God? Merely
because you know not our dear Lord Jesus. Oh, when he shall reveal himself to you, and tell you he is Jesus whom you have slighted and refused, how will it break
your hearts, and make you mourn like a dove, that you have neglected him! and if you never come to know him, it had been better you had never been. Whilst it is
called Today, then, harden not your hearts.

Use 2. You that are, perhaps, seeking earnestly after a righteousness, and are religious persons, consider a little with yourselves, - has Christ his due place in your
hearts? is he your all? does he dwell in your thoughts? do you know him in his excellency and desirableness? do you indeed account all things "loss and dung" for his
exceeding excellency? or rather, do you prefer almost any thing in the world before it? But more of these things afterward.

CHAPTER 3

Of the way and manner whereby the saints hold communion with

the Lord Christ as to personal grace

The conjugal relation between Christ and the saints, Cant. 2:16 _ Isaiah 54:5 etc.; Cant. 3:11 opened - The way of communion in conjugal relation, Hosea 3:3; Cant.
1:15 - On the part of Christ - On the part of the saints.

(2.)The next thing that comes under consideration is, the way whereby we hold communion with the Lord Christ, in respect of that personal grace whereof we have
spoken. Now, this the Scripture manifests to be by the way of a conjugal relation. He is married unto us, and we unto him; which spiritual relation is attended with
suitable conjugal affections. And this gives us fellowship with him as to his personal excellencies.

This the spouse expresseth, Cant. 2:16"My Beloved is mine, and I am his;" - "He is mine, I possess him, I have interest in him, as my head and my husband; and I am
his, possessed of him, owned by him, given up unto him: and that as to my Beloved in a conjugal relation."

So Isaiah 54:5"Thy Maker is thine husband; the LORD of hosts is his name; and thy Redeemer the Holy One of Israel; The God of the whole earth shall he be called."
This is yielded as the reason why the church shall not be ashamed nor confounded, in the midst of her troubles and trials, - she is married unto her Maker, and her
Redeemer is her husband. And Isaiah, chap. 61:10, setting out the mutual glory of Christ and his church in their walking together, he saith it is "as a bridegroom decketh
himself with ornaments, and as a bride adorneth herself with jewels." Such is their condition, because such is their relation; which he also farther expresseth, chap. 62:5,
"As the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee." As it is with such persons in the day of their espousals, in the day of the gladness of
their hearts, so is it with Christ and his saints in this relation. He is a husband to them, providing that it may be with them according to the state and condition whereinto
he has taken them.

To this purpose we have his faithful engagement, Hosea 2:19, 20"I will," saith he, "betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in
judgement, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness." And it is the main design of the ministry of the gospel, to prevail with
men to give up themselves unto the Lord Christ, as he reveals his kindness in this engagement. Hence Paul tells the Corinthians, 2 Corinthians 11:2 that he had
"espoused them unto one husband, that he might present them as a chaste virgin unto Christ." This he had prevailed upon them for, by the preaching of the gospel, that
they should give up themselves as a virgin, unto him who had betrothed them to himself as a husband.

And this is a relation wherein the Lord Jesus is exceedingly delighted, and inviteth others to behold him in this his glory, Cant. 3: it, "Go forth," saith he, "O ye daughters
of Jerusalem, and behold king Solomon with the crown wherewith his mother crowned him in the day of his espousals, and in the day of the gladness of his heart." He
calls forth the daughters of Jerusalem (all sorts of professors) to consider him in the condition of betrothing and espousing his church unto himself. Moreover, he tells
them that they shall find on him two things eminently upon this account: - 1. Honor. It is the day of his coronation, and his spouse is the crown wherewith he is crowned.
For as Christ is a diadem of beauty and a crown of glory unto Zion, Isaiah 28:5; so Zion also is a diadem and a crown unto him, Isaiah 62:3. Christ makes this relation
with his saints to be his glory and his honor. 2. Delight. The day of his espousals, of taking poor sinful souls into his bosom, is the day of the gladness of his heart. John
was but the friend of the Bridegroom, that stood and heard his voice, when he was taking his bride unto himself; and he rejoiced greatly, John 3:29: how much more,
then, must be the joy and gladness of the Bridegroom himself! even that which is expressed, Zephaniah 3:17"he rejoiceth with joy, he joys with singing."

It is the gladness of the heart of Christ, the joy of his soul, to take poor sinners into this relation with himself. He rejoiced in the thoughts of it from eternity, Proverbs
8:31; and always expresseth the greatest willingness to undergo the hard task required thereunto, Psalm 40:7, 8; Hebrews 10:7; yea, he was pained as a woman in
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Hebrews 12:2 that he might enjoy his bride, - that he might be for her, and she for him, and not for another, Hosea 3:3. This is joy, when he is thus crowned by his
mother. It is believers that are mother and brother of this Solomon, Matthew 12:49, 50. They crown him in the day of his espousals, giving themselves to him, and
then, must be the joy and gladness of the Bridegroom himself! even that which is expressed, Zephaniah 3:17"he rejoiceth with joy, he joys with singing."

It is the gladness of the heart of Christ, the joy of his soul, to take poor sinners into this relation with himself. He rejoiced in the thoughts of it from eternity, Proverbs
8:31; and always expresseth the greatest willingness to undergo the hard task required thereunto, Psalm 40:7, 8; Hebrews 10:7; yea, he was pained as a woman in
travail, until he had accomplished it, Luke 12:50. Because he loved his church, he gave himself for it, Ephesians 5:25 despising the shame, and enduring the cross,
Hebrews 12:2 that he might enjoy his bride, - that he might be for her, and she for him, and not for another, Hosea 3:3. This is joy, when he is thus crowned by his
mother. It is believers that are mother and brother of this Solomon, Matthew 12:49, 50. They crown him in the day of his espousals, giving themselves to him, and
becoming his glory, 2 Corinthians 8:23.

Thus he sets out his whole communion with his church under this allusion, and that most frequently. The time of his taking the church unto himself is the day of his
marriage; and the church is his bride, his wife, Revelation 19:7, 8. The entertainment he makes for his saints is a wedding supper, Matthew 22:3. The graces of his
church are the ornaments of his queen, Psalm 45:9-14; and the fellowship he has with his saints is as that which those who are mutually beloved in a conjugal relation do
hold, Cant. 1. Hence Paul, in describing these two, makes sudden and insensible transitions from one to the other, - Ephesians 5, from verse 22 unto verse 32;
concluding the whole with an application unto Christ and the church.

It is now to be inquired, in the next place, how it is that we hold communion with the person of Christ in respect of conjugal relations and affections, and wherein this
does consist. Now, herein there are some things that are common unto Christ and the saints, and some things that are peculiar to each of them, as the nature of this
relation does require. The whole may be reduced unto these two heads: - [1.] A mutual resignation of themselves one to the other; [2.] Mutual, consequential, conjugal
affections.

[1.]There is a mutual resignation, or making over of their persons one to another. This is the first act of communion, as to the personal grace of Christ. Christ makes
himself over to the soul, to be his, as to all the love, care, and tenderness of a husband; and the soul gives up itself wholly unto the Lord Christ, to be his, as to all loving,
tender obedience. And herein is the main of Christ's and the saints' espousals. This, in the prophet, is set out under a parable of himself and a harlot, Hosea 3:3"Thou
shalt abide for me," saith he unto her, "thou shalt not be for another, and I will be for thee." - "Poor harlot," saith the Lord Christ, "I have bought thee unto myself with
the price of mine own blood; and now, this is that which we will consent unto, - I WILL BE FOR THEE, AND THOU SHALT BE FOR ME, and not for another.

1st.Christ gives himself to the soul, with all his excellencies, righteousness, preciousness, graces, and eminencies, to be its Savior, head, and husband, for ever to dwell
with it in this holy relation. He looks upon the souls of his saints, likes them well, counts them fair and beautiful, because he has made them so. Cant. 1:15"Behold, thou
art fair, my companion; behold, thou art fair; thou hast doves' eyes." Let others think what they please, Christ redoubles it, that the souls of his saints are very beautiful,
even perfect, through his comeliness, which he puts upon them, Ezekiel 16:14- "Behold, thou art fair, thou art fair:" particularly, that their spiritual light is very excellent
and glorious; like the eyes of a dove, tender, discerning, clear, and shining. Therefore he adds that pathetical wish of the enjoyment of this his spouse, Cant. 2:14"O my
dove," saith he, "that art in the clefts of the rock, in the secret places of the stairs, let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy
countenance is comely;" - "Do not hide thyself, as one that flies to the clefts of the rocks; be not dejected, as one that hides herself behind the stairs, and is afraid to
come forth to the company that inquires for her. Let not thy spirit be cast down at the weakness of thy supplications, let me yet hear thy sighs and groans, thy breathing
and partings to me; they are very sweet, very delightful: and thy spiritual countenance, thy appearance in heavenly things, is comely and delightful unto me." Neither
does he leave her thus, but, chap. 4:8, presseth her hard to a closer [union] with him in this conjugal bond: "Come with me from Lebanon, my spouse, with me from
Lebanon: look from the top of Amana, from the top of Shenir and Herman, from the lions' dens, from the mountains of the leopards;" - "Thou art in a wandering
condition (as the Israelites of old), among lions and leopards, sins and troubles; come from thence unto me, and I will give thee refreshment," Matthew 11:28. Upon this
invitation, the spouse boldly concludes, Cant. 7:10 that the desire of Christ is towards her; that he does indeed love her, and aim at taking her into this fellowship with
himself. So, in carrying on this union, Christ freely bestoweth himself upon the soul. Precious and excellent as he is, he becometh ours. He makes himself to be so; and
with him, all his graces. Hence saith the spouse, "'My Beloved is mine;' in all that he is, he is mine." Because he is righteousness, he is "The LORD our Righteousness,"
Jeremiah 23:6. Because he is the wisdom of God, and the power of God, he is "made unto us wisdom," etc., 1 Corinthians 1:30. Thus, "the branch of the LORD is
beautiful and glorious, and the fruit of the earth is excellent and comely for them that are escaped of Israel," Isaiah 4:2. This is the first thing on the part of Christ, - the
free donation and bestowing of himself upon us to be our Christ, our Beloved, as to all the ends and purposes of love, mercy, grace, and glory; whereunto in his
mediation he is designed, in a marriage covenant never to be broken. This is the sum of what is intended: - The Lord Jesus Christ, fitted and prepared, by the
accomplishment and furniture of his person as mediator, and the large purchase of grace and glory which he has made, to be a husband to his saints, his church, tenders
himself in the promises of the gospel to them in all his desirableness; convinces them of his goodwill towards them, and his all-sufficiency for a supply of their wants; and
upon their consent to accept of him, - which is all he requires or expects at their hands, - he engageth himself in a marriage covenant to be theirs for ever.

2ndly.On the part of the saints, it is their free, willing consent to receive, embrace, and submit unto the Lord Jesus, as their husband, Lord, and Savior, - to abide with
him, subject their souls unto him, and to be ruled by him for ever.

Now, this in the soul is either initial, or the solemn consent at the first entrance of union; or consequential, in renewed acts of consent all our days. I speak of it
especially in this latter sense, wherein it is proper unto communion; not in the former, wherein it primarily intendeth union.

There are two things that complete this self-resignation of the soul:

(1st.)The liking of Christ, for his excellency, grace, and suitableness, far above all other beloveds whatever, preferring him in the judgement and mind above them all. In
the place above mentioned, Cant. 5:9 the spouse being earnestly pressed, by professors at large, to give in her thoughts concerning the excellency of her Beloved in
comparison of other endearments, answereth expressly, that he is "the chiefest of ten thousand, yea," verse 16, "altogether lovely," infinitely beyond comparison with the
choicest created good or endearment imaginable. The soul takes a view of all that is in this world, "the lust of the flesh, the lust of the eyes, and the pride of life," and
sees it all to be vanity, - that "the world passeth away, and the lust thereof," 1 John 2:16, 17. These beloveds are no way to be compared unto him. It views also legal
righteousness, blamelessness before men, uprightness of conversation, duties upon conviction, and concludes of all as Paul does, Philippians 3:8"Doubtless, I count all
these things loss for the excellency of the knowledge of Christ Jesus my Lord." So, also, does the church, Hosea 14:3 reject all appearing assistance whatever, - as
goodly as Asshur, as promising as idols, - that God alone may be preferred. And this is the soul's entrance into conjugal communion with Jesus Christ as to personal
grace, - the constant preferring him above all pretenders to its affections, counting all loss and dung in comparison of him. Beloved peace, beloved natural relations,
beloved wisdom and learning, beloved righteousness, beloved duties, [are] all loss, compared with Christ.

(2ndly.)The accepting of Christ by the will, as its only husband, Lord, and Savior. This is called "receiving" of Christ, John 1:12; and is not intended only for that solemn
act whereby at first entrance we close with him, but also for the constant frame of the soul in abiding with him and owning of him as such. When the soul consents to
take Christ on his own terms, to save him in his own way, and says, "Lord, I would have had thee and salvation in my way, that it might have been partly of mine
endeavors, and as it were by the works of the law; I am now willing to receive thee and to be saved in thy way, - merely by grace: and though I would have walked
according is my own mind, yet now I wholly give up myself to be ruled by thy Spirit: for in thee have I righteousness and strength, in thee am I justified and do glory;" -
then does it carry on communion with Christ as to the grace of his person. This it is to receive the Lord Jesus in his comeliness and eminency. Let believers exercise
their hearts abundantly unto this thing. This is choice communion with the Son Jesus Christ. Let us receive him in all his excellencies, as he bestows himself upon us; - be
frequent in thoughts of faith, comparing him with other beloveds, sin, world, legal righteousness; and preferring him before them, counting them all loss and dung in
comparison of him. And let our souls be persuaded of his sincerity and willingness in giving himself, in all that he is, as mediator unto us, to be ours; and let our hearts
give  up themselves
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and our countenance is comely;" - and we shall not fail in the issue of sweet refreshment with him.

Digression 1. Some excellencies of Christ proposed to consideration, to endear our hearts unto him - His description, Cant. 5, opened.
then does it carry on communion with Christ as to the grace of his person. This it is to receive the Lord Jesus in his comeliness and eminency. Let believers exercise
their hearts abundantly unto this thing. This is choice communion with the Son Jesus Christ. Let us receive him in all his excellencies, as he bestows himself upon us; - be
frequent in thoughts of faith, comparing him with other beloveds, sin, world, legal righteousness; and preferring him before them, counting them all loss and dung in
comparison of him. And let our souls be persuaded of his sincerity and willingness in giving himself, in all that he is, as mediator unto us, to be ours; and let our hearts
give up themselves unto him. Let us tell him that we will be for him, and not for another: let him know it from us; he delights to hear it, yea, he says, "Sweet is our voice,
and our countenance is comely;" - and we shall not fail in the issue of sweet refreshment with him.

Digression 1. Some excellencies of Christ proposed to consideration, to endear our hearts unto him - His description, Cant. 5, opened.

To strengthen our hearts in the resignation mentioned of ourselves unto the Lord Christ as our husband, as also to make way for the stirring of us up to those
consequential conjugal affections of which mention shall afterward be made, I shall turn aside to a more full description of some of the personal excellencies of the Lord
Christ, whereby the hearts of his saints are indeed endeared unto him.

In "The LORD our Righteousness," then, may these ensuing things be considered; which are exceeding suitable to prevail upon our hearts to give up themselves to be
wholly his:

1. He is exceeding excellent and desirable in his Deity, and the glory thereof. He is "Jehovah our Righteousness," Jeremiah 23:6. In the rejoicing of Zion at his coming to
her, this is the bottom, "Behold thy God!" Isaiah 40:9. "We have seen his glory," saith the apostle. What glory is that? "The glory of the only-begotten Son of God,"
John 1:14. The choicest saints have been afraid and amazed at the beauty of an angel; and the stoutest sinners have trembled at the glory of one of those creatures in a
low appearance, representing but the back parts of their glory, who yet themselves, in their highest advancement, do cover their faces at the presence of our Beloved,
as conscious to themselves of their utter disability to bear the rays of his glory, Isaiah 6:2; John 12:39-41. He is "the fellow of the Lord, of hosts," Zechariah 13:7. And
though he once appeared in the form of a servant, yet then "he thought it not robbery to be equal with God," Philippians 2:6. In the glory of this majesty he dwells in
light inaccessible. We "cannot by searching find out the Almighty unto perfection: it is as high as heaven; what can we do? deeper than hell; what can we know? the
measure thereof is longer than the earth, and broader than the sea," Job 11:7-9. We may all say one to another of this, "Surely we are more brutish than any man, and
have not the understanding of a man. We neither learned wisdom, nor have the knowledge of the holy. Who has ascended up into heaven, or descended? who has
gathered the wind in his fists? who has bound the waters in a garment? who has established all the ends of the earth? what is his name, and what is his Son's name, if ye
can tell," Proverbs 30:2-4.

If any one should ask, now, with them in the Canticles, what is in the Lord Jesus, our beloved, more than in other beloveds, that should make him so desirable, and
amiable, and worthy of acceptation? what is he more than others? I ask, What is a king more than a beggar? Much every way. Alas! this is nothing; they were born
alike, must die alike, and after that is the judgement. What is an angel more than a worm? A worm is a creature, and an angel is no more; he has made the one to creep
in the earth, - made also the other to dwell in heaven. There is still a proportion between these, they agree in something; but what are all the nothings of the world to the
God infinitely blessed for evermore? Shall the dust of the balance, or the drop of the bucket be laid in the scale against him? This is he of whom the sinners in Zion are
afraid, and cry, "Who amongst us shall dwell with the devouring fire, who amongst us shall dwell with everlasting burnings?" I might now give you a glimpse of his
excellency in many of those properties and attributes by which he discovers himself to the faith of poor sinners; but as he that goes into a garden where there are
innumerable flowers in great variety, gathers not all he sees, but crops here and there one, and another, I shall endeavor to open a door, and give an inlet into the infinite
excellency of the graces of the Lord Jesus, as he is "God blessed for evermore," presenting the reader with one or two instances, leaving him to gather for his own use
what farther he pleaseth. Hence, then, observe,

The endless, bottomless, boundless grace and compassion that is in him who is thus our husband, as he is the God of Zion. It is not the grace of a creature, nor all the
grace that can possibly at once dwell in a created nature, that will serve our turn. We are too indigent to be suited with such a supply. There was a fullness of grace in
the human nature of Christ, - he received not "the Spirit by measure," John 3:34; a fullness like that of light in the sun, or of water in the sea (I speak not in respect of
communication, but sufficiency); a fullness incomparably above the measure of angels: yet it was not properly an infinite fullness, - it was a created, and therefore a
limited fullness. If it could be conceived as separated from the Deity, surely so many thirsty, guilty souls, as every day drink deep and large draughts of grace and mercy
from him, would (if I may so speak) sink him to the very bottom; nay, it could afford no supply at all, but only in a moral way. But when the conduit of his humanity is
inseparably united to the infinite, inexhaustible fountain of the Deity, who can look into the depths thereof? If, now, there be grace enough for sinners in an all-sufficient
God, it is in Christ; and, indeed, in any other there cannot be enough. The Lord gives this reason for the peace and confidence of sinners, Isaiah 54:4, 5"Thou shalt not
be ashamed, neither be thou confounded; for thou shalt not be put to shame." But how shall this be? So much sin, and not ashamed! so much guilt, and not confounded!
"Thy Maker," saith he, "is thine husband; the LORD of hosts is his name; and thy Redeemer the Holy One of Israel; The God of the whole earth shall he be called."
This is the bottom of all peace, confidence, and consolation, - the grace and mercy of our Maker, of the God of the whole earth. So are kindness and power tempered
in him; he makes us, and mars us, - he is our God and our God, our Redeemer. "Look unto me," saith he, "and be ye saved; for I am God, and none else," Isaiah
45:22"Surely, shall one say, In the LORD have I righteousness," verse 24.

And on this ground it is that if all the world should (if I may so say) set themselves to drink free grace, mercy, and pardon, drawing water continually from the wells of
salvation; if they should set themselves to draw from one single promise, an angel standing by and crying, "Drink, O my friends, yea, drink abundantly, take so much
grace and pardon as shall be abundantly sufficient for the world of sin which is in every one of you;" - they would not be able to sink the grace of the promise one hair's
breadth. There is enough for millions of worlds, if they were; because it flows into it from an infinite, bottomless fountain. "Fear not, O worm Jacob, I am God, and not
man," is the bottom of sinners' consolation. This is that "head of gold" mentioned, Cant. 5:11 that most precious fountain of grace and mercy. This infiniteness of grace,
in respect of its spring and fountain, will answer all objections that might hinder our souls from drawing nigh to communion with him, and from a free embracing of him.
Will not this suit us in all our distresses? What is our finite guilt before it? Show me the sinner that can spread his iniquities to the dimensions (if I may so say) of this
grace. Here is mercy enough for the greatest, the oldest, the stubbornst transgressor, - "Why will ye die, O house of Israel?" Take heed of them who would rob you of
the Deity of Christ. If there were no more grace for me than what can be treasured up in a mere man, I should rejoice [if] my portion might be under rocks and
mountains.

Consider, hence, his eternal, free, unchangeable love. Were the love of Christ unto us but the love of a mere man, though never so excellent, innocent, and glorious, it
must have a beginning, it must have an ending, and perhaps be fruitless. The love of Christ in his human nature towards his is exceeding, intense, tender, precious,
compassionate, abundantly heightened by a sense of our miseries, feeling of our wants, experience of our temptations; all flowing from that rich stock of grace, pity, and
compassion, which, on purpose for our good and supply, was bestowed on him: but yet this love, as such, cannot be infinite nor eternal, nor from itself absolutely
unchangeable. Were it no more, though not to be paralleled nor fathomed yet our Savior could not say of it, as he does, "As the Father has loved me, so have I loved
you," John 15:9. His love could not be compared with and squalled unto the divine love of the Father, in those properties of eternity, fruitfulness, and unchangeableness,
which are the chief anchors of the soul, rolling itself on the bosom of Christ. But now,

(1.)It is eternal: "Come ye near unto me, hear ye this; I have not," saith he, "spoken in secret from the beginning; from the time that it was, there am I: and now the Lord
GOD, and his Spirit, has sent me," Isaiah 48:16. He himself is "yesterday, today, and for ever," Hebrews 13:8; and so is his love, being his who is "Alpha and Omega,
the first and the last, the beginning and the ending, which is, which was, and which is to come," Revelation 1:11.

(2.)Unchangeable. Our love is like ourselves; as we are, so are all our affections: so is the love of Christ like himself. We love one, one day, and hate him the next. He
changeth,
 Copyrightand
            (c)we change also:
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the beginning he laid the foundation of the earth; and the heavens are the works of his hands; they shall perish, but he remaineth: they all shall wax old as does a
garment; and as a vesture shall he fold them up, and they shall be changed: but he is the same, and his years fail not," Hebrews 1:10-12. He is the LORD, and he
changeth not; and therefore we are not consumed. Whom he loves, he loves unto the end. His love is such as never had beginning, and never shall have ending.
the first and the last, the beginning and the ending, which is, which was, and which is to come," Revelation 1:11.

(2.)Unchangeable. Our love is like ourselves; as we are, so are all our affections: so is the love of Christ like himself. We love one, one day, and hate him the next. He
changeth, and we change also: this day he is our right hand, our right eye; the next day, "Cut him off, pluck him out." Jesus Christ is still the same; and so is his love. "In
the beginning he laid the foundation of the earth; and the heavens are the works of his hands; they shall perish, but he remaineth: they all shall wax old as does a
garment; and as a vesture shall he fold them up, and they shall be changed: but he is the same, and his years fail not," Hebrews 1:10-12. He is the LORD, and he
changeth not; and therefore we are not consumed. Whom he loves, he loves unto the end. His love is such as never had beginning, and never shall have ending.

(3.)It is also fruitful, - fruitful in all gracious issues and effects. A man may love another as his own soul, yet perhaps that love of his cannot help him. He may thereby
pity him in prison, but not relieve him; bemoan him in misery, but not help him; suffer with him in trouble, but not ease him. We cannot love grace into a child, nor mercy
into a friend; we cannot love them into heaven, though it may be the great desire of our soul. It was love that made Abraham cry, "O that Ishmael might live before
thee!" but it might not be. But now the love of Christ, being the love of God, is effectual and fruitful in producing all the good things which he willeth unto his beloved.
He loves life, grace, and holiness into us; he loves us also into covenant, loves us into heaven. Love in him is properly to will good to any one: whatever good Christ by
his love wills to any, that willing is operative of that good.

These three qualifications of the love of Christ make it exceedingly eminent, and him exceeding desirable. How many millions of sins, in every one of the elect, every
one whereof were enough to condemn them all, has this love overcome! what mountains of unbelief does it remove! Look upon the conversation of any one saint,
consider the frame of his heart, see the many stains and spots, the defilements and infirmities, wherewith his life is contaminated, and tell me whether the love that bears
with all this be not to be admired. And is it not the same towards thousands every day? What streams of grace, purging, pardoning, quickening, assisting, do flow from
it every day! This is our Beloved, O ye daughters of Jerusalem.

2. He is desirable and worthy our acceptation, as considered in his humanity; even therein also, in reference to us, he is exceedingly desirable. I shall only, in this, note
unto you two things: - (1.) Its freedom from sin; (2.) Its fullness of grace; - in both which regards the Scripture sets him out as exceedingly lovely and amiable.

(1.)He was free frown sin; - the Lamb of God, without spot, and without blemish; the male of the flock, to be offered unto God, the curse falling on all other oblations,
and them that offer them, Malachi 1:14. The purity of the snow is not to be compared with the whiteness of this lily, of this rose of Sharon, even from the womb: "For
such an high priest became us, who is holy, harmless, undefiled, separate from sinners," Hebrews 7:26. Sanctified persons, whose stains are in any measure washed
away, are exceeding fair in the eye of Christ himself. "Thou art all fair," saith he, "my love, thou hast no spot in thee." How fair, then, is he who never had the least spot
or stain!

It is true, Adam at his creation had this spotless purity; so had the angels: but they came immediately from the hand of God, without concurrence of any secondary
cause. Jesus Christ is a plant and root out of a dry ground, a blossom from the stem of Jesse, a bud from the loins of sinful man, - born of a sinner, after there had been
no innocent flesh in the world for four thousand years, every one upon the roll of his genealogy being infected therewithal. To have a flower of wonderful rarity to grow
in paradise, a garden of God's own planting, not sullied in the least, is not so strange; but, as the psalmist speaks (in another kind), to hear of it in a wood, to find it in a
forest, to have a spotless bud brought forth in the wilderness of corrupted nature, is a thing which angels may desire to look into. Nay, more, this whole nature was not
only defiled, but also accursed; not only unclean, but also guilty, - guilty of Adam's transgression, in whom we have all sinned. That the human nature of Christ should
be derived from hence free from guilt, free from pollution, this is to be adored.

Objection. But you will say, "How can this be? who can bring a clean thing from an unclean? How could Christ take our nature, and not the defilements of it, and the
guilt of it? If Levi paid tithes in the loins of Abraham, how is it that Christ did not sin in the loins of Adam?"

Answer. There are two things in original sin:

[1.]Guilt of the first sin, which is imputed to us. We all sinned in him. "'Eph hoi pantes hemarton", Romans 5:12 whether we render it relatively "in whom," or illatively,
"being all have sinned," all is one: that one sin is the sin of us all, - "omnes eramus unus ille homo". We were all in covenant with him; he was not only a natural head, but
also a federal head unto us. As Christ is to believers, Romans 5:17; 1 Corinthians 15:22 so was he to us all; and his transgression of that covenant is reckoned to us.

[2.]There is the derivation of a polluted, corrupted nature from him: "Who can bring a clean thing out of an unclean?" "That which is born of the flesh is flesh," and
nothing else; whose wisdom and mind is corrupted also: a polluted fountain will have polluted streams. The first person corrupted nature, and that nature corrupts all
persons following. Now, from both these was Christ most free:

1st.He was never federally in Adam, and so not liable to the imputation of his sin on that account. It is true that sin was imputed to him when he was made sin; thereby
he took away the sin of the world, John 1:29: but it was imputed to him in the covenant of the Mediator, through his voluntary susception, and not in the covenant of
Adam, by a legal imputation. Had it been reckoned to him as a descendant from Adam, he had not been a fit high priest to have offered sacrifices for us, as not being
"separate from sinners," Hebrews 7:26. Had Adam stood in his innocence, Christ had not been incarnate, to have been a mediator for sinners; and therefore the
counsel of his incarnation, morally, took not place, until after the fall. Though he was in Adam in a natural sense from his first creation, in respect of the purpose of God,
Luke 3:23, 38 yet he was not in him in a law sense until after the fall: so that, as to his own person, he had no more to do with the first sin of Adam, than with any
personal sin of [any] one whose punishment he voluntarily took upon him; as we are not liable to the guilt of those progenitors who followed Adam, though naturally we
were no less in them than in him. Therefore did he, all the days of his flesh, serve God in a covenant of works; and was therein accepted with him, having done nothing
that should disannul the virtue of that covenant as to him. This does not, then, in the least take off from his perfection.

2ndly.For the pollution of our nature, it was prevented in him from the instant of conception, Luke 1:35"The Holy Ghost shall come upon thee, and the power of the
Highest shall overshadow thee: therefore also that holy thing that shall be born of thee shall be called the Son of God." He was "made of a woman," Galatians 4:4; but
that portion whereof he was made was sanctified by the Holy Ghost, that what was born thereof should be a holy thing. Not only the conjunction and union of soul and
body, whereby a man becomes partaker of his whole nature, and therein of the pollution of sin, being a son of Adam, was prevented by the sanctification of the Holy
Ghost, but it also accompanied the very separation of his bodily substance in the womb unto that sacred purpose whereunto it was set apart: so that upon all accounts
he is "holy, harmless, undefiled." Add now hereunto, that he "did no sin, neither was guile found in his mouth," 1 Peter 2:22; that he "fulfilled all righteousness," Matthew
3:15; his Father being always "well pleased" with him, verse 17, on the account of his perfect obedience; yea, even in that sense wherein he chargeth his angels with
folly, and those inhabitants of heaven are not clean in his sight; and his excellency and desirableness in this regard will lie before us. Such was he, such is he; and yet for
our sakes was he contented not only to be esteemed by the vilest of men to be a transgressor, but to undergo from God the punishment due to the vilest sinners. Of
which afterward.

(2.)The fullness of grace in Christ's human nature sets forth the amiableness and desirableness thereof. Should I make it my business to consider his perfections, as to
this part of his excellency, - what he had from the womb, Luke 1:35 what received growth and improvement as to exercise in the days of his flesh, Luke 2:52 with the
complement of them all in glory, - the whole would tend to the purpose in hand. I am but taking a view of these things in transits. These two things lie in open sight to all
at the first consideration: - all grace was in him, for the kinds thereof; and all degrees of grace, for its perfections; and both of them make up that fullness that was in
him. It is created grace that I intend; and therefore I speak of the kinds of it: it is grace inherent in a created nature, not infinite; and therefore I speak of the degrees of
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For the fountain of grace, the Holy Ghost, he received not him "by measure," John 3:34; and for the communications of the Spirit, "it pleased the Father that in him
this part of his excellency, - what he had from the womb, Luke 1:35 what received growth and improvement as to exercise in the days of his flesh, Luke 2:52 with the
complement of them all in glory, - the whole would tend to the purpose in hand. I am but taking a view of these things in transits. These two things lie in open sight to all
at the first consideration: - all grace was in him, for the kinds thereof; and all degrees of grace, for its perfections; and both of them make up that fullness that was in
him. It is created grace that I intend; and therefore I speak of the kinds of it: it is grace inherent in a created nature, not infinite; and therefore I speak of the degrees of
it.

For the fountain of grace, the Holy Ghost, he received not him "by measure," John 3:34; and for the communications of the Spirit, "it pleased the Father that in him
should all fullness dwell," Colossians 1:19 "that in all things he might have the pre-eminence." But these things are commonly spoken unto.

This is the Beloved of our souls, "holy, harmless, undefiled;" "full of grace and truth;" - full, to a sufficiency for every end of grace, - full, for practice, to be an example
to men and angels as to obedience, full, to a certainty of uninterrupted communion with God, - full, to a readiness of giving supply to others, - full, to suit him to all the
occasions and necessities of the souls of men, - full, to a glory not unbecoming a subsistence in the person of the Son of God, - full, to a perfect victory, in trials, over all
temptations, - full, to an exact correspondence to the whole law, every righteous and holy law of God, full to the utmost capacity of a limited, created, finite nature, -
full, to the greatest beauty and glory of a living temple of God, - full, to the full pleasure and delight of the soul of his Father, - full to an everlasting monument of the
glory of God, in giving such inconceivable excellencies to the Son of man.

And this is the second thing considerable for the endearing of our souls to our Beloved.

3. Consider that he is all this in one person. We have not been treating of two, a God and a man; but of one who is God and man. That Word that was with God in the
beginning, and was God, John 1:1 is also made flesh, verse 14; - not by a conversion of itself into flesh; not by appearing in the outward shape and likeness of flesh; but
by assuming that holy thing that was born of the virgin, Luke 1:35 into personal union with himself. So "The mighty God," Isaiah 9:6 is a "child given" to us; that holy
thing that was born of the virgin is called "The Son of God," Luke 1:35. That which made the man Christ Jesus to be a man, was the union of soul and body; that which
made him that man, and without which he was not the man, was the subsistence of both united in the person of the Son of God. As to the proof hereof, I have spoken
of it elsewhere at large; I now propose it only in general, to show the amiableness of Christ on this account. Here lies, hence arises, the grace, peace, life, and security
of the church, - of all believers; as by some few considerations may be clearly evinced:

(1.)Hence was he fit to suffer and able to bear whatever was due unto us, in that very action wherein the "Son of man gave his life a ransom for many," Matthew 20:28.
"God redeemed his church with his own blood," Acts 20:28; and therein was the "love of God seen, that he gave his life for us," 1 John 3:16. On this account was there
room, enough in his breast to receive the points of all the swords that were sharpened by the law against us; and strength enough in his shoulders to bear the burden of
that curse that was due to us. Thence was he so willing to undertake the work of our redemption, Hebrews 10:7, 8"Lo, I come to do thy will, O God," because he
knew his ability to go through with it. Had he not been man, he could not have suffered; - had he not been God, his suffering could not have availed either himself or us,
- he had not satisfied; the suffering of a mere man could not bear any proportion to that which in any respect was infinite. Had the great and righteous God gathered
together all the sins that had been committed by his elect from the foundation of the world, and searched the bosoms of all that were to come to the end of the world,
and taken them all, from the sin of their nature to the least deviation from the rectitude of his most holy law, and the highest provocation of their regenerate and
unregenerate condition, and laid them on a mere holy, innocent, creature; - O how would they have overwhelmed him, and buried him for ever out of the presence of
God's love! Therefore does the apostle premise that glorious description of him to the purging of our sin: "He has spoken unto us by his Son, whom he has appointed
heir of all things, by whom also he made the worlds; who being the brightness of his glory, and the express image of his person, and upholding all things by the word of
his power," has "purged our sins." Hebrews 1:2, 3. It was he that purged our sins, who was the Son and heir of all things, by whom the world was made, - the
brightness of his Father's glory, and express image of his person; he did it, he alone was able to do it. "God was manifested in the flesh," 1 Timothy 3:16 for this work.
The sword awaked against him that was the fellow of the Lord of hosts, Zechariah 13:7; and by the wounds of that great shepherd are the sheep healed, 1 Peter 2:24,
25.

(2.)Hence does he become an endless, bottomless fountain of grace to all them that believe. The fullness that it pleased the Father to commit to Christ, to be the great
treasury and storehouse of the church, did not, does not, lie in the human nature, considered in itself; but in the person of the mediator, God and man. Consider wherein
his communication of grace does consist, and this will be evident. The foundation of all is laid in his satisfaction, merit, and purchase; these are the morally procuring
cause of all the grace we receive from Christ. Hence all grace becomes to be his; all the things of the new covenant, the promises of God, all the mercy, love, grace,
glory promised, became, I say, to be his. Not as though they were all actually invested, or did reside and were in the human nature, and were from thence really
communicated to us by a participation of a portion of what did so inhere: but they are morally his, by a compact, to be bestowed by him as he thinks good, as he is
mediator, God and man; that is, the only begotten Son made flesh, John 1:14"from whose fullness we receive, and grace for grace." The real communication of grace is
by Christ sending the Holy Ghost to regenerate us, and to create all the habitual grace, with the daily supplies thereof, in our hearts, that we are made partakers of.
Now the Holy Ghost is thus sent by Christ as mediator, God and man, as is at large declared, John 14; 15; 16; of which more afterward. This, then, is that which I
intend by this fullness of grace that is in Christ, from whence we have both our beginning and all our supplies; which makes him, as he is the alpha and Omega of his
church, the beginner and finisher of our faith, excellent and desirable to our souls: - Upon the payment of the great price of his blood, and full acquitment on the
satisfaction he made, all grace whatever (of which at large afterward) becomes, in a moral sense, his, at his disposal; and he bestows it on, or works it in, the hearts of
his by the Holy Ghost, according as, in his infinite wisdom, he sees it needful. How glorious is he to the soul on this consideration! That is most excellent to us which
suits us in a wanting condition, - that which gives bread to the hungry, water to the thirsty, mercy to the perishing. All our reliefs are thus in our Beloved. Here is the life
of our souls, the joy of our hearts, our relief against sin and deliverance from the wrath to come.

(3.)Thus is he fitted for a mediator, a days-man, an umpire between God and us, - being one with him, and one with us, and one in himself in this oneness, in the unity of
one person. His ability and universal fitness for his office of mediator are hence usually demonstrated. And herein is he "Christ, the power of God, and the wisdom of
God." Herein shines out the infinitely glorious wisdom of God; which we may better admire than express. What soul that has any acquaintance with these things falls not
down with reverence and astonishment? How glorious is he that is the Beloved of our souls! What can be wanting that should encourage us to take up our rest and
peace in his bosom? Unless all ways of relief and refreshment be so obstructed by unbelief, that no consideration can reach the heart to yield it the least assistance, it is
impossible but that from hence the soul may gather that which will endear it unto him with whom we have to do. Let us dwell on the thoughts of it. This is the hidden
mystery; great without controversy; admirable to eternity. What poor, low, perishing things do we spend our contemplations on! Were we to have no advantage by this
astonishing dispensation, yet its excellency, glory, beauty, depths, deserve the flower of our inquiries, the vigor of our spirits, the substance of our time; but when,
withal, our life, our peace, our joy, our inheritance, our eternity, our all, lies herein, shall not the thoughts of it always dwell in our hearts, always refresh and delight our
souls?

(4.)He is excellent and glorious in this, - in that he is exalted and invested with all authority. When Jacob heard of the exaltation of his son Joseph in Egypt, and saw the
chariots that he had sent for him, his spirit fainted and recovered again, through abundance of joy and other overflowing affections. Is our Beloved lost, who for our
sakes was upon the earth poor and persecuted, reviled, killed? No! he was dead, but he is alive, and, lo, he lives for ever and ever, and has the keys of hell and of
death. Our Beloved is made a Lord and ruler, Acts 2:36. He is made a king; God sets him his king on his holy hill of Zion, Psalm 2:6; and he is crowned with honor and
dignity, after he had been "made a little lower than the angels for the suffering of death," Hebrews 2:7-9. And what is he made king of? "All things are put in subjection
under his feet," verse 8. And what power over them has our Beloved? "All power in heaven and earth," Matthew 28:18. As for men, he has power given him "over all
flesh," John 17:2. And in what glory does he exercise this power? He gives eternal life to his elect; ruling them in the power of God, Micah 5:4 until he bring them to
himself: and for his enemies, his arrows are sharp in their hearts, Psalm 45:5; he dips his vesture in their blood. Oh, how glorious is he in his authority over his enemies!
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obedience; and sometimes with outward judgements bruises, breaks, turns the wheel upon them, - stains all his vesture with their blood, - fills the earth with their
caresses: and at last will gather them all together, beast, false prophet, nations, etc., and cast them into that lake that burns with fire and brimstone.
dignity, after he had been "made a little lower than the angels for the suffering of death," Hebrews 2:7-9. And what is he made king of? "All things are put in subjection
under his feet," verse 8. And what power over them has our Beloved? "All power in heaven and earth," Matthew 28:18. As for men, he has power given him "over all
flesh," John 17:2. And in what glory does he exercise this power? He gives eternal life to his elect; ruling them in the power of God, Micah 5:4 until he bring them to
himself: and for his enemies, his arrows are sharp in their hearts, Psalm 45:5; he dips his vesture in their blood. Oh, how glorious is he in his authority over his enemies!
In this world he terrifies, frightens, awes, convinces, bruises their hearts and consciences, - fills them with fear, terror, disquietment, until they yield him feigned
obedience; and sometimes with outward judgements bruises, breaks, turns the wheel upon them, - stains all his vesture with their blood, - fills the earth with their
caresses: and at last will gather them all together, beast, false prophet, nations, etc., and cast them into that lake that burns with fire and brimstone.

He is gloriously exalted above angels in this his authority, good and bad, Ephesians 1:20-22"far above all principality, and power, and might, and dominion, and every
name that is named, not only in this world, but also in that which is to come." They are all under his feet, - at his command and absolute disposal. He is at the right hand
of God, in the highest exaltation possible, and in full possession of a kingdom over the whole creation; having received a "name above every name," etc., Philippians
2:9. Thus is he glorious in his throne, which is at "the right hand of the majesty on high;" glorious in his commission, which is "all power in heaven and earth;" glorious in
his name, a name above every name, - "Lord of lords, and King of kings;" glorious in his scepter, - "a scepter of righteousness is the scepter of his kingdom;" glorious in
his attendants, - "his chariots are twenty thousand, even thousands of angels," among them he rideth on the heavens, and sendeth out the voice of his strength, attended
with ten thousand times ten thousand of his holy ones; glorious in his subjects, - all creatures in heaven and in earth, nothing is left that is not put in subjection to him;
glorious in his way of rule, and the administration of his kingdom, - full of sweetness, efficacy, power, serenity, holiness, righteousness, and grace, in and towards his
elect, - of terror, vengeance, and certain destruction towards the rebellious angels and men; glorious in the issue of his kingdom, when every knee shall bow before him,
and all shall stand before his judgement-seat. And what a little portion of his glory is it that we have pointed to! This is the beloved of the church, - its head, its husband;
this is he with whom we have communion: but of the whole exaltation of Jesus Christ I am elsewhere to treat at large.

Having insisted on these generals, for the farther carrying on the motives to communion with Christ, in the relation mentioned, taken from his excellencies and
perfections, I shall reflect on the description given of him by the spouse in the Canticles, to this very end and purpose Chant. 5:10-16, "My Beloved is white and ruddy,
the chiefest among ten thousand. His head is as the most fine gold, his locks are bushy, and black as a raven. His eyes are as the eyes of doves by the rivers of waters,
washed with milk, and fitly set. His cheeks are as a bed of spices, as sweet flowers: his lips like lilies, dropping sweet-smelling myrrh. His hands are as gold rings, set
with the beryl: his belly is as bright ivory overlaid with sapphires. His legs are as pillars of marble, set upon sockets of fine gold: his countenance is as Lebanon, excellent
as the cedars. His mouth is most sweet: yea, he is altogether lovely. This is my Beloved, and this is my friend, O daughters of Jerusalem."

The general description given of him, verse 10, has been before considered; the ensuing particulars are instances to make good the assertion that he is "the chiefest
among ten thousand."

The spouse begins with his head and face, verses 11-13. In his head, she speaks first in general, unto the substance of it, - it is "fine gold;" and then in particular, as to
its ornaments, - "his locks are bushy, and black as a raven."

1. "His head is as the most one gold," or, "His head gold, solid gold;" so some; - "made of pure gold;" so others; - "chrusion kefale", say the LXX, retaining part of both
the Hebrew words, to "ketem paz", "massa auri."

Two things are eminent in gold, - splendor or glory, and duration. This is that which the spouse speaks of the head of Christ. His head is his government, authority, and
kingdom. Hence it is said, "A crown of pure gold was on his head," Psalm 21:3; and his head is here said to be gold, because of the crown of gold that adorns it, - as
the monarchy in Daniel that was most eminent for glory and duration, is termed a "head of gold," Daniel 2:38. And these two things are eminent in the kingdom and
authority of Christ:

(1.)It is a glorious kingdom; he is full of glory and majesty, and in his majesty he rides "prosperously," Psalm 45:3, 4. "His glory is great in the salvation of God: honor
and majesty are laid upon him: he is made blessed for ever and ever," Psalm 21:5, 6. I might insist on particulars, and show that there is not any thing that may render a
kingdom or government glorious, but it is in this of Christ in all its excellencies. It is a heavenly, a spiritual, a universal, and a shaken kingdom; all which render it
glorious. But of this, somewhat before.

(2.)It is durable, yea, sterna], - solid gold. "His throne is for ever and ever," Psalm 45:6; "of the increase of his government there shall be no end, upon the throne of
David, and upon his kingdom, to order it, and to establish it with judgement and with justice from henceforth even for ever," Isaiah 9:7. "His kingdom is an everlasting
kingdom," Daniel 7:27 "a kingdom that shall never be destroyed," chap. 2:44; for he must reign until all his enemies be subdued. This is that head of gold, - the splendor
and eternity of his government.

And if you take the head in a natural sense, either the glory of his Deity is here attended to, or the fullness and excellency of his wisdom, which the head is the seat of.
The allegory is not to be straitened, whilst we keep to the analogy of faith.

2. For the ornaments of his head; his locks, they are said to be "bushy," or curled, "black as a raven." His curled locks are black; "as a raven," is added by way of
illustration of the blackness, not with any allusion to the nature of the raven. Take the head spoken of in a political sense: his locks of hair - said to be curled, as seeming
to be entangled, but really falling in perfect order and beauty, as bushy locks - are his thoughts, and counsels, and ways, in the administration of his kingdom. They are
black or dark, because of their depth and unsearchableness, - as God is said to dwell in thick darkness; and curled or brushy, because of their exact interweavings,
from his infinite wisdom. His thoughts are many as the hairs of the head, seeming to be perplexed and entangled, but really set in a comely order, as curled bushy hair;
deep and unsearchable, and dreadful to his enemies, and full of beauty and comeliness to his beloved. Such are, I say, the thoughts of his heart, the counsels of his
wisdom, in reference to the administrations of his kingdom: - dark, perplexed, involved, to a carnal eye; in themselves, and to his saints, deep, manifold, ordered in all
things, comely, desirable.

In a natural sense, black and curled locks denote comeliness, and vigor of youth. The strength and power of Christ, in the execution of his counsels, in all his ways,
appears glorious and lovely.

The next thing described in him is his eyes. Verse 12, "His eyes are as the eyes of doves by the rivers of waters, washed with milk, and fitly set." The reason of this
allusion is obvious: - doves are tender birds, not birds of prey; and of all others they have the most bright, shining, and piercing eye; their delight also in streams of water
is known. Their being washed in milk, or clear, white, crystal water, adds to their beauty. And they are here said to be "fitly set;" that is, in due proportion for beauty
and luster, - as a precious stone in the foil or fullness of a ring, as the word signifies.

Eyes being for sight, discerning, knowledge, and acquaintance with the things that are to be seen; the knowledge, the understanding, the discerning Spirit of Christ
Jesus, are here intended. In the allusion used four things are ascribed to them: - 1. Tenderness; 2. Purity; 3. Discerning; and, 4. Glory:

1. The tenderness and compassion of Christ towards his church is here intended. He looks on it with the eyes of galleys doves; with tenderness and careful compassion;
without anger, fury, or thoughts of revenge. So is the eye interpreted, Deuteronomy 11:12"The eyes of the LORD thy God are upon that land." Why so? "It is a land
that the LORD thy God careth for;" - careth for it in mercy. So are the eyes of Christ on us, as the eyes of one that in tenderness cares for us; that lays out his wisdom,
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is a perfection of wisdom, knowledge, care, and kindness, for its guidance.

2. Purity; - as washed doves' eyes for purity. This may be taken either subjectively, for the excellency and immixed cleanness and purity of his sight and knowledge in
1. The tenderness and compassion of Christ towards his church is here intended. He looks on it with the eyes of galleys doves; with tenderness and careful compassion;
without anger, fury, or thoughts of revenge. So is the eye interpreted, Deuteronomy 11:12"The eyes of the LORD thy God are upon that land." Why so? "It is a land
that the LORD thy God careth for;" - careth for it in mercy. So are the eyes of Christ on us, as the eyes of one that in tenderness cares for us; that lays out his wisdom,
knowledge, and understanding, in all tender love, in our behalf. He is the stone, that foundation-stone of the church, whereon "are seven eyes," Zechariah 3:9; wherein
is a perfection of wisdom, knowledge, care, and kindness, for its guidance.

2. Purity; - as washed doves' eyes for purity. This may be taken either subjectively, for the excellency and immixed cleanness and purity of his sight and knowledge in
himself; or objectively, for his delighting to behold purity in others. "He is of purer eyes than to behold iniquity," Habakkuk 1:13. "He has no pleasure in wickedness; the
foolish shall not stand in his sight," Psalm 5:4, 5. If the righteous soul of Lot was vexed with seeing the filthy deeds of wicked men, 2 Peter 2:8 who yet had eyes of
flesh, in which there was a mixture of impurity; how much more do the pure eyes of our dear Lord Jesus abominate all the filthiness of sinners! But herein lies the
excellency of his love to us, that he takes care to take away our filth and stains, that he may delight in us; and seeing we are so defiled, that it could no otherwise be
done, he will do it by his own blood, Ephesians 5:25-27"Even as Christ also loved the church, and gave himself for it, that he might sanctify and cleanse it, with the
washing of water by the word, that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy, and without
blemish." The end of this undertaking is, that the church might be thus gloriously presented unto himself, because he is of purer eyes than to behold it with joy and
delight in any other condition. He leaves not his spouse until he says of her, "Thou art all fair, my love; there is no spot in thee," Cant. 4:7. Partly, he takes away our
spots and stains, by the "renewing of the Holy Ghost;" and wholly adorns us with his own righteousness: and that because of the purity of his own eyes, which "cannot
behold iniquity," - that he might present us to himself holy.

3. Discerning. He sees as doves, quickly, clearly, thoroughly, - to the bottom of that which he looks upon. Hence, in another p]ace it is said that his "eyes are as a flame
of fire," Revelation 1:14. And why so? That the churches might know that he is he which "searcheth the reins and hearts," Revelation 2:23. He has discerning eyes,
nothing is hid from him; all things are open and naked before him with whom we have to do. It is said of him, whilst he was in this world, that "Jesus knew all men, and
needed not that any should testify of man; for he knew what was in man," John 2:24, 25. His piercing eyes look through all the thick coverings of hypocrites, and the
snow [show] of pretenses that is on them. He sees the inside of all; and what men are there, that they are to him. He sees not as we see, but ponders the hidden man of
the heart. No humble, broken, contrite soul, shall lose one sigh or groan after him, and communion with him; no pant of love or desire is hid from him, - he sees in
secret; no glorious performance of the most glorious hypocrite will avail with him, - his eyes look through all, and the filth of their hearts lies naked before him.

4. Beauty and glory are here intended also. Every thing of Christ is beautiful, for he is "altogether lovely," verse 16, but most glorious [is he] in his sight and wisdom: he
is the wisdom of God's eternal wisdom itself; his understanding is infinite. What spots and stains are in all our knowledge! When it is made perfect, yet it will still be
finite and limited. His is without spot of darkness, without foil of limitedness.

Thus, then, is he beautiful and glorious: - his "head is of gold, his eyes are doves' eyes, washed in milk, and fitly set."

The next thing insisted on is his cheeks. Verse 13, "His cheeks are as a bed of spices; as sweet flowers," or "towers of perfumes" [marginal reading], or well-grown
flowers. There are three things evidently pointed at in these words: - 1. A sweet savor, as from spices, and flowers, and towers of perfume; 2. Beauty and order, as
spices set in rows or beds, as the words import; 3. Eminency in that word, as sweet or well-grown, great flowers.

These things are in the cheeks of Christ. The Chaldee paraphrase, who applies this whole song to God's dealings with the people of the Jews, makes these cheeks of
the church's husband to be the two tables of stone, with the various lines drawn in them; but that allusion is strained, as are most of the conjectures of that scholiast.

The cheeks of a man are the seat of comeliness and manlike courage. The comeliness of Christ, as has in part been declared, is from his fullness of grace in himself for
us. His manly courage respects the administration of his rule and government, from his fullness of authority; as was before declared. This comeliness and courage the
spouse, describing Christ as a beautiful, desirable personage, to show that spiritually he is so, calleth his cheeks; so to make up his parts, and proportion. And to them
does she ascribe,

1. A sweet savor, order, and eminency. A sweet savor; as God is said to smell a sweet savor from the grace and obedience of his servants (Genesis 8:21 the LORD
smelled a savor of rest from the sacrifice of Noah), so do the saints smell a sweet savor from his grace laid up in Christ, Cant. 1:3. It is that which they rest in, which
they delight in, which they are refreshed with. As the smell of aromatical spices and flowers pleases the natural sense, refreshes the spirits, and delights the person; so
do the graces of Christ to his saints. They please their spiritual sense, they refresh their drooping spirits, and give delight to their souls. If he be nigh them, they smell his
raiment, as Isaac the raiment of Jacob. They say, "It is as the smell of a field which the LORD has blessed," Genesis 27:27; and their souls are refreshed with it.

2. Order and beauty are as spices set in a garden bed. So are the graces of Christ. When spices are set in order, any one may know what is for his use, and take and
gather it accordingly. Their answering, also, one to another makes them beautiful. So are the graces of Christ; in the gospel they are distinctly and in order set forth, that
sinners by faith may view them, and take from him according to their necessity. They are ordered for the use of saints in the promises of the gospel. There is light in him,
and life in him, and power in him, and all consolation in him; - a constellation of graces, shining with glory and beauty. Believers take a view of them all, see their glory
and excellency, but fix especially on that which, in the condition wherein they are, is most useful to them. One takes light and joy; another, life and power. By faith and
prayer do they gather these things in this bed of spices. Not any that comes to him goes away unrefreshed. What may they not take, what may they not gather? what is
it that the poor soul wants? Behold, it is here provided, set out in order in the promises of the gospel; which are as the beds wherein these spices are set for our use:
and on the account hereof is the covenant said to be "ordered in all things," 2 Samuel 23:5.

3. Eminency. His cheeks are "a tower of perfumes" held up, made conspicuous, visible, eminent. So it is with the graces of Christ, when held out and lifted up in the
preaching of the gospel. They are a tower of perfumes, - a sweet savor to God and man.

The next clause of that verse is, "His lips are like lilies, dropping sweet-smelling myrrh." Two perfections in things natural are here alluded unto: - First, the glory of color
in the lilies, and the sweetness of savor in the myrrh. The glory and beauty of the lilies in those countries was such as that our Savior tells us that "Solomon, in all his
glory, was not arrayed like one of them," Matthew 6:29; and the savor of myrrh such as, when the Scripture would set forth any thing to be an excellent savor, it
compares it thereunto, Psalm 45:8; and thereof was the sweet and holy ointment chiefly made, Exodus 30:23-25 mention is also made frequently of it in other places, to
the same purpose. It is said of Christ, that "grace was poured into his lips," Psalm 45:2; whence men wondered or were amazed - "tois logois tes charitos", [Luke 4:22]
- at the words of grace that proceeded out of his mouth. So that by the lips of Christ, and their dropping sweet-smelling myrrh, the word of Christ, its savor, excellency,
and usefulness, is intended. Herein is he excellent and glorious indeed, surpassing the excellencies of those natural things which yet are most precious in their kind, -
even in the glory, beauty, and usefulness of his word. Hence they that preach his word to the saving of the souls of men, are said to be a "sweet savor unto God," 2
Corinthians 2:15; and the savor of the knowledge of God is said to be manifested by them, verse 14. I might insist on the several properties of myrrh, whereto the word
of Christ is here compared, - its bitterness in taste, its efficacy to preserve from putrefaction, its usefulness in perfumes and unctions, - and press the allegory in setting
out the excellencies of the word in allusions to them; but I only insist on generals. This is that which the Holy Ghost here intends: - the word of Christ is sweet, savory,
precious unto believers; and they see him to be excellent, desirable, beautiful, in the precepts, promises, exhortations, and the most bitter threats thereof.

The spouse adds, "His hands are as gold rings set with the beryl" [verse 14]. The word "beryl," in the original, is "Tarshish;" which the Septuagint have retained, not
restraining
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sea also. Gold rings set with precious, glittering stones, are both valuable and desirable, for profit and ornament: so are the hands of Christ; that is, all his works, - the
effects, by the cause. All his works are glorious; they are all fruits of wisdom, love, and bounty. "And his belly is as bright ivory, overlaid with sapphires." The
smoothness and brightness of ivory, the preciousness and heavenly color of the sapphires, are here called in, to give some luster to the excellency of Christ." To these is
precious unto believers; and they see him to be excellent, desirable, beautiful, in the precepts, promises, exhortations, and the most bitter threats thereof.

The spouse adds, "His hands are as gold rings set with the beryl" [verse 14]. The word "beryl," in the original, is "Tarshish;" which the Septuagint have retained, not
restraining it to any peculiar precious stone; the onyx, say some; the chrysolite, say others; - any precious stone shining with a sea-green color, for the word signifies the
sea also. Gold rings set with precious, glittering stones, are both valuable and desirable, for profit and ornament: so are the hands of Christ; that is, all his works, - the
effects, by the cause. All his works are glorious; they are all fruits of wisdom, love, and bounty. "And his belly is as bright ivory, overlaid with sapphires." The
smoothness and brightness of ivory, the preciousness and heavenly color of the sapphires, are here called in, to give some luster to the excellency of Christ." To these is
his belly, or rather his bowels (which takes in the heart also), compared. It is the inward bowels, and not the outward bulk that is signified. Now, to show that by
"bowels" in the Scripture, ascribed either to God or man, affections are intended, is needless. The tender love, unspeakable affections and kindness, of Christ to his
church and people, is thus set out. What a beautiful sight is it to the eye, to see pure polished ivory set up and down with heaps of precious sapphires! How much more
glorious are the tender affections, mercies, and compassion of the Lord Jesus unto believers!

Verse 15. The strength of his kingdom, the faithfulness and stability of his promises, - the height and glory of his person in his dominion, - the sweetness and excellency
of communion with him, is set forth in these words: "His legs are as pillars of marble set upon sockets of fine gold; his countenance is as Lebanon, excellent as the
cedars: his mouth is most sweet."

When the spouse has gone thus far in the description of him, she concludes all in this general assertion: "He is wholly desirable, - altogether to be desired or beloved."
As if she should have said, - "I have thus reckoned up some of the perfections of the creatures (things of most value, price, usefulness, beauty, glory, here below), and
compared some of the excellencies of my Beloved unto them. In this way of allegory I can carry things no higher; I find nothing better or more desirable to shadow out
and to present his loveliness and desirableness: but, alas! all this comes short of his perfections, beauty, and comeliness; 'he is all wholly to be desired, to be beloved;'"

Lovely in his person, - in the glorious all-sufficiency of his Deity, gracious purity and holiness of his humanity, authority and majesty, love and power.

Lovely in his birth and incarnation; when he was rich, for our sakes becoming poor, - taking part of flesh and blood, because we partook of the same; being made of a
woman, that for us he might be made under the law, even for our sakes.

Lovely in the whole course of his life, and the more than angelical holiness and obedience which, in the depth of poverty and persecution, he exercised therein; - doing
good, receiving evil; blessing, and being cursed, reviled, reproached, all his days.

Lovely in his death; yea, therein most lovely to sinners; - never more glorious and desirable than when he came broken, dead, from the cross. Then had he carried all
our sins into a land of forgetfulness; then had remade peace and reconciliation for us; then had he procured life and immortality for us.

Lovely in his whole employment, in his great undertaking, - in his life, death, resurrection, ascension; being a mediator between God and us, to recover the glory of
God's justice, and to save our souls, - to bring us to an enjoyment of God, who were set at such an infinite distance from him by sin.

Lovely in the glory and majesty wherewith he is crowned. Now he is set down at the right hand of the Majesty on high; where, though he be terrible to his enemies, yet
he is full of mercy, love, and compassion, towards his beloved ones.

Lovely in all those supplies of grace and consolations, in all the dispensations of his Holy Spirit, whereof his saints are made partakers.

Lovely in all the tender care, power, and wisdom, which he exercises in the protection, safe-guarding, and delivery of his church and people, in the midst of all the
oppositions and persecutions whereunto they are exposed.

Lovely in all his ordinances, and the whole of that spiritually glorious worship which he has appointed to his people, whereby they draw nigh and have communion with
him and his Father.

Lovely and glorious in the vengeance he taketh, and will finally execute, upon the stubborn enemies of himself and his people.

Lovely in the pardon he has purchased and does dispense, - in the reconciliation he has established, - in the grace he communicates, - in the consolations he does
administer, - in the peace and joy he gives his saints, - in his assured preservation of them unto glory.

What shall I say? there is no end of his excellencies and desirableness; - "He is altogether lovely. This is our beloved, and this is our friend, O daughters of Jerusalem."

Digression 2. All solid wisdom laid up in Christ - True wisdom, wherein it consists - Knowledge of God, in Christ only to be obtained - What of God may be known
by his works - Some properties of God not discovered but in Christ only; love, mercy - Others not fully but in him; as vindictive justice, patience, wisdom, all-
sufficiency - No property of God savingly known but in Christ - What is required to a saving knowledge of the properties of God - No true knowledge of ourselves but
in Christ - Knowledge of ourselves, wherein it consisteth - Knowledge of sin, how to be had in Christ; also of righteousness and of judgement - The wisdom of walking
with God hid in Christ - What is required thereunto - Other pretenders to the title of wisdom examined and rejected Christ alone exalted.

A second consideration of the excellencies of Christ, serving to endear the hearts of them who stand with him in the relation insisted on, arises from that which, in the
mistaken apprehension of it, is the great darling of men, and in its true notion the great aim of the saints; which is wisdom and knowledge. Let it be evinced that all true
and solid knowledge is laid up in, and is only to be attained from and by, the Lord Jesus Christ; and the hearts of men, if they are but true to themselves and their most
predominate principles, must needs be engaged to him. This is the great design of all men, taken off from professed slavery to the world, and the pursuit of sensual,
licentious courses, - that they maybe wise: and what ways the generality of men engage in for the compassing of that end shall be afterward considered. To the glory
and honor of our dear Lord Jesus Christ, and the establishment of our hearts in communion with him, the design of this digression is to evince that all wisdom is laid up
in him, and that from him alone it is to be obtained.

1 Corinthians 1:24 the Holy Ghost tells us that "Christ is the power of God, and the wisdom of God:" not the essential Wisdom of God, as he is the eternal Son of the
Father (upon which account he is called "Wisdom" in the Proverbs, chap. 8:22, _23); but as he is crucified, verse 23. As he is crucified, so he is the wisdom of God;
that is, all that wisdom which God layeth forth for the discovery and manifestation of himself, and for the saving of sinners, which makes foolish all the wisdom of the
world, - that is all in Christ crucified; held out in him, by him, and to be obtained only from him. And thereby in him do we see the glory of God, 2 Corinthians 3:18. For
he is not only said to be "the wisdom of God," but also to be "made unto us wisdom," 1 Corinthians 1:30. He is made, not by creation, but ordination and appointment,
wisdom unto us; not only by teaching us wisdom (by a metonymy of the effect for the cause), as he is the great prophet of his church, but also because by the knowing
of him we become acquainted with the wisdom of God, - which is our wisdom; which is a metonymy of the adjunct. This, however verily promised, is thus only to be
had. The sum of what is contended for is asserted in terms, Colossians 2:3"In him are hid all the treasures of wisdom and knowledge."

There are two things that might seem to have some color in claiming a title and interest in this business: - 1. Civil wisdom and prudence, for the management of affairs;
2.Copyright
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                       and literature;    Media
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                                                 rejecteth both these, as of no use at all to the end and intent of true wisdom indeed. There is in the world      22 / 159
                                                                                                                                                              that which is
called "understanding;" but it comes to nothing. There is that which is called "wisdom;" but it is turned into folly, 1 Corinthians 1:19, 20"God brings to nothing the
understanding of the prudent, and makes foolish this wisdom of the world." And if there be neither wisdom nor knowledge (as doubtless there is not), without the
had. The sum of what is contended for is asserted in terms, Colossians 2:3"In him are hid all the treasures of wisdom and knowledge."

There are two things that might seem to have some color in claiming a title and interest in this business: - 1. Civil wisdom and prudence, for the management of affairs;
2. Ability of learning and literature; - but God rejecteth both these, as of no use at all to the end and intent of true wisdom indeed. There is in the world that which is
called "understanding;" but it comes to nothing. There is that which is called "wisdom;" but it is turned into folly, 1 Corinthians 1:19, 20"God brings to nothing the
understanding of the prudent, and makes foolish this wisdom of the world." And if there be neither wisdom nor knowledge (as doubtless there is not), without the
knowledge of God, Jeremiah 8:9 it is all shut up in the Lord Jesus Christ: "No man has seen God at any time; the only begotten Son, which is in the bosom of the
Father, he has revealed him." He is not seen at another time, John 1:18 nor known upon any other account, but only the revelation of the Son. He has manifested him
from his own bosom; and therefore, verse 9, it is said that he is "the true Light, which lighteth every man that comes into the world," the true Light, which has it in
himself: and none has any but from him; and all have it who come unto him. He who does not so, is in darkness.

The sum of all true wisdom and knowledge may be reduced to these three heads: - 1. The knowledge of God, his nature and his properties. 2. The knowledge of
ourselves in reference to the will of God concerning us. 3. Skill to walk in communion with God:

I. The knowledge of the works of God, and the chief end of all, does necessarily attend these. 1. In these three is summed up all true wisdom and knowledge; and, 2, -
Not any of them is to any purpose to be obtained, or is manifested, but only in and by the Lord Christ:

1. God, by the work of the creation, by the creation itself, did reveal himself in many of his properties unto his creatures capable of his knowledge; - his power, his
goodness, his wisdom, his all-sufficiency, are thereby known. This the apostle asserts, Romans 1:19-21. Verse 19, he calls it "to gnoston tou Theou", - verse 20, that
is, his eternal power and Godhead; and verse 21, a knowing of God: and all this by the creation. But yet there are some properties of God which all the works of
creation cannot in any measure reveal or make known; - as his patience, long-suffering, and forbearance. For all things being made good, there could be no place for
the exercise of any of these properties, or manifestation of them. The whole fabric of heaven and earth considered in itself, as at first created, will not discover any such
thing as patience and forbearance in God; which yet are eminent properties of his nature, as himself proclaims and declares, Exodus 34:6, 7.

Wherefore the Lord goes farther; and by the works of his providence, in preserving and ruling the world which he made, discovers and reveals these properties also.
For whereas by cursing the earth, and filling all the elements oftentimes with signs of his anger and indignation, he has, as the apostle tells us, Romans 1:18"revealed
from heaven his wrath against all ungodliness and unrighteousness of men;" yet not proceeding immediately to destroy all things, he has manifested his patience and
forbearance to all. This Paul, Acts 14:16, 17 tells us: "He suffered all nations to walk in their own ways; yet he left not himself without witness, in that he did good, and
gave rain from heaven and fruitful seasons, filling their hearts with food and gladness." A large account of his goodness and wisdom herein the psalmist gives us, Psalm
104 throughout. By these ways he bare witness to his own goodness and patience; and so it is said, "He endures with much long-suffering," etc., Romans 9:22. But
now, here all the world is at a stand; by all this they have but an obscure glimpse of God, and see not so much as his back parts. Moses saw not that, until he was put
into the rock; and that rock was Christ. There are some of the most eminent and glorious properties of God (I mean, in the manifestation whereof he will be most
glorious; otherwise his properties are not to be compared) that there is not the least glimpse to be attained of out of the Lord Christ, but only by and in him; and some
that comparatively we have no light of but in him; and of all the rest no true light but by him:

(1.)Of the first sort, whereof not the least guess and imagination can enter into the heart of man but only by Christ, are love and pardoning mercy:

[1.]Love; I mean love unto sinners. Without this, man is of all creatures most miserable; and there is not the least glimpse of it that can possibly be discovered but in
Christ. The Holy Ghost says, 1 John 4:8, 16"God is love;" that is, not only of a loving and tender nature, but one that will exercise himself in a dispensation of his love,
eternal love, towards us, - one that has purposes of love for us from of old, and will fulfill them all towards us in due season. But how is this demonstrated? how may
we attain an acquaintance with it? He tells us, verse 9, "In this was manifested the love of God, because that God sent his only begotten Son into the world, that we
might live through him." This is the only discovery that God has made of any such property in his nature, or of any thought of exercising it towards sinners, - in that he
has sent Jesus Christ into the world, that we might live by him. Where now is the wise, where is the scribe, where is the disputer of this world, with all their wisdom?
Their voice must be that of the hypocrites in Zion, Isaiah 33:14, 15. That wisdom which cannot teach me that God is love, shall ever pass for folly. Let men go to the
sun, moon, and stars, to showers of rain and fruitful seasons, and answer truly what by them they learn hereof. Let them not think themselves wiser or better than those
that went before them, who, to a man, got nothing by them, but being left inexcusable.

[2.]Pardoning mercy, or grace. Without this, even his love would be fruitless. What discovery may be made of this by a sinful man, may be seen in the father of us all;
who, when he had sinned, had no reserve for mercy, but hid himself, Genesis 3:8. He did it "leruach hayom", when the wind did but a little blow at the presence of God;
and he did it foolishly, thinking to "hide himself among trees!" Psalm 139:7, 8. "The law was given by Moses, but grace and truth came by Jesus Christ," John 1:17
grace in the truth and substance. Pardoning mercy, that comes by Christ alone; that pardoning mercy which is manifested in the gospel, and wherein God will be
glorified to all eternity, Ephesians 1:6. I mean not that general mercy, that velleity of acceptance which some put their hopes in: that "pathos", (which to ascribe unto
God is the greatest dishonor that can be done him) shines not with one ray out of Christ; it is wholly treasured up in him, and revealed by him. Pardoning mercy is God's
free, gracious acceptance of a sinner upon satisfaction made to his justice in the blood of Jesus; nor is any discovery of it, but as relating to the satisfaction of justice,
consistent with the glory of God. It is a mercy of inconceivable condescension in forgiveness, tempered with exact justice and severity. Romans 3:25 God is said "to set
forth Christ to be a propitiation through faith in his blood, to declare his righteousness in the remission of sins;" his righteousness is also manifested in the business of
forgiveness of sins: and therefore it is everywhere said to be wholly in Christ, Eph 1:7. So that this gospel grace and pardoning mercy is a]one purchased by him, and
revealed in him. And this was the main end of all typical institutions, - to manifest that remission and forgiveness is wholly wrapped up in the Lord Christ, and that out of
him there is not the least conjecture to be made of it, nor the least morsel to be tasted. Had not God set forth the Lord Christ, all the angels in heaven and men on earth
could not have apprehended that there had been any such thing in the nature of God as this grace of pardoning mercy. The apostle asserts the full manifestation as well
as the exercise of this mercy to be in Christ only, Titus 3:4, 5"After that the kindness and love of God our Savior towards man appeared," namely, in the sending of
Christ, and the declaration of him in the gospel. Then was this pardoning mercy and salvation not by works discovered.

And these are of those properties of God whereby he will be known, whereof there is not the least glimpse to be obtained but by and in Christ; and whoever knows
him not by these, knows him not at all. They know an idol, and not the only true God. He that has not the Son, the same has not the Father, 1 John 2:23; and not to
have God as a Father, is not to have him at all; and he is known as a Father only as he is love, and full of pardoning mercy in Christ. How this is to be had the Holy
Ghost tells us, 1 John 5:20"The Son of God is come and has given us an understanding, that we may know him that is true." By him alone we have our understanding to
know him that is true. Now, these properties of God Christ revealeth in his doctrine, in the revelation he makes of God and his will, as the great prophet of the church,
John 17:6. And on this account the knowledge of them is exposed to all, with an evidence unspeakably surmounting that which is given by the creation to his eternal
power and Godhead. But the life of this knowledge lies in an acquaintance with his person, wherein the express image and beams of this glory of his Father do shine
forth, Hebrews 1:3; of which before.

(2.)There are other properties of God which, though also otherwise discovered, yet are so clearly, eminently, and savingly only in Jesus Christ; as, - [1.] His vindictive
justice in punishing sin; [2.] His patience, forbearance, and long-suffering towards sinners; [3.] His wisdom, in managing things for his own glory; [4.] His all-sufficiency,
in himself and unto others. All these, though they may receive some lower and inferior manifestations out of Christ, yet they clearly shine only in him; so as that it may be
our wisdom to be acquainted with them.
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[1.]His vindictive justice. God has, indeed, many ways manifested his indignation and anger against sin; so that men cannot but know that it is "the judgement of God,
that they which commit such things are worthy of death," Romans 1:32. He has in the law threatened to kindle a fire in his anger that shall burn to the very heart of hell.
And even in many providential dispensations, "his wrath is revealed from heaven against all the ungodliness of men," Romans 1:18. So that men must say that he is a
(2.)There are other properties of God which, though also otherwise discovered, yet are so clearly, eminently, and savingly only in Jesus Christ; as, - [1.] His vindictive
justice in punishing sin; [2.] His patience, forbearance, and long-suffering towards sinners; [3.] His wisdom, in managing things for his own glory; [4.] His all-sufficiency,
in himself and unto others. All these, though they may receive some lower and inferior manifestations out of Christ, yet they clearly shine only in him; so as that it may be
our wisdom to be acquainted with them.

[1.]His vindictive justice. God has, indeed, many ways manifested his indignation and anger against sin; so that men cannot but know that it is "the judgement of God,
that they which commit such things are worthy of death," Romans 1:32. He has in the law threatened to kindle a fire in his anger that shall burn to the very heart of hell.
And even in many providential dispensations, "his wrath is revealed from heaven against all the ungodliness of men," Romans 1:18. So that men must say that he is a
God of judgement. And he that shall but consider that the angels for sin were cast from heaven, shut up under chains of everlasting darkness unto the judgement of the
great day (the rumor whereof seems to have been spread among the Gentiles, whence the poet makes his Jupiter threaten the inferior rebellious deities with that
punishment); and how Sodom and Gomorrah were condemned with an overthrow, and burned into ashes, that they might be "examples unto those that should after live
ungodly," 2 Peter 2:6; cannot but discover much of God's vindictive justice and his anger against sin. But far more clear does this shine into us in the Lord Christ:

1st.In him God has manifested the naturalness of this righteousness unto him, in that it was impossible that it should be diverted from sinners without the interposing of a
propitiation. Those who lay the necessity of satisfaction merely upon the account of a free act and determination of the will of God, leave, to my apprehension, no just
and indispensable foundation for the death of Christ, but lay it upon a supposition of that which might have been otherwise. But plainly, God, in that he spared not his
only Son, but made his soul an offering for sin, and would admit of no atonement but in his blood, has abundantly manifested that it is of necessity to him (his holiness
and righteousness requiring it) to render indignation, wrath, tribulation, and anguish unto sin. And the knowledge of this naturalness of vindictive justice, with the
necessity of its execution on supposition of sin, is the only true and useful knowledge of it. To look upon it as that which God may exercise or forbear, makes his justice
not a property of his nature, but a free act of his will; and a will to punish where one may do otherwise without injustice, is rather ill-will than Justice.

2ndly.In the penalty inflicted on Christ for sin, this justice is far more gloriously manifested than otherwise. To see, indeed, a world, made good and beautiful, wrapped
up in wrath and curses, clothed with thorns and briers; to see the whole beautiful creation made subject to vanity, given up to the bondage of corruption; to hear it
groan in pain under that burden; to consider legions of angels, most glorious and immortal creatures, cast down into hell, bound with chains of darkness, and reserved
for a more dreadful judgement for one sin; to view the ocean of the blood of souls spilt to eternity on this account, - will give some insight into this thing. But what is all
this to that view of it which may be had by a spiritual eye in the Lord Christ? All these things are worms, and of no value in comparison of him. To see him who is the
wisdom of God, and the power of God, always beloved of the Father; to see him, I say, fear, and tremble, and bow, and sweat, and pray, and die; to see him lifted up
upon the cross, the earth trembling under him, as if unable to bear his weight; and the heavens darkened over him, as if shut against his cry; and himself hanging between
both, as if refused by both; and all this because our sins did meet upon him; - this of all things does most abundantly manifest the severity of God's vindictive justice.
Here, or nowhere, is it to be learned.

[2.]His patience, forbearance, and long-suffering towards sinners. There are many glimpses of the patience of God shining out in the works of his providence; but all
exceedingly beneath that discovery of it which we have in Christ, especially in these three things:

1st.The manner of its discovery. This, indeed, is evident to all, that God does not ordinarily immediately punish men upon their offenses. It may be learned from his
constant way in governing the world: notwithstanding all provocations, yet he does good to men; causing his sun to shine upon them, sending them rain and fruitful
seasons, filling their hearts with food and gladness. Hence it was easy for them to conclude that there was in him abundance of goodness and forbearance. But all this is
yet in much darkness, being the exurgency of men's seasonings from their observations; yea, the management of it [God's patience} has been such as that it has proved
a snare almost universally unto them towards whom it has been exercised, Ecclesiastes 8:11 as well as a temptation to them who have looked on, Job 21:7; Psalm
73:2-4 etc.; Jeremiah 12:l; Habakkuk 1:13. The discovery of it in Christ is utterly of another nature. In him the very nature of God is discovered to be love and
kindness; and that he will exercise the same to sinners, he has promised, sworn, and solemnly engaged himself by covenant. And that we may not hesitate about the aim
which he has herein, there is a stable bottom and foundation of acting suitably to those gracious properties of his nature held forth, - namely, the reconciliation and
atonement that is made in the blood of Christ. Whatever discovery were made of the patience and levity of God unto us, yet if it were not withal revealed that the other
properties of God, as his justice and revenge for sin, had their acting also assigned to them to the full, there could be little consolation gathered from the former. And
therefore, though God may teach men his goodness and forbearance, by sending them rain and fruitful seasons, yet withal at the same time, upon all occasions,
"revealing his wrath from heaven against the ungodliness of men," Romans 1:18 it is impossible that they should do any thing but miserably fluctuate and tremble at the
event of these dispensations; and yet this is the best that men can have out of Christ, the utmost they can attain unto. With the present possession of good things
administered in this patience, men might, and did for a season, take up their thoughts and satiate themselves; but yet they were not in the least delivered from the
bondage they were in by reason of death, and the darkness attending it. The law reveals no patience or forbearance in God; it speaks, as to the issue of transgressions,
nothing but sword and fire, had not God interposed by an act of sovereignty. But now, as was said, with that revelation of forbearance which we have in Christ, there is
also a discovery of the satisfaction of his justice and wrath against sin; so that we need not fear any acting from them to interfere with the works of his patience, which
are so sweet unto us. Hence God is said to be "in Christ, reconciling the world to himself," 2 Corinthians 5:19; manifesting himself in him as one that has now no more
to do for the manifestation of all his attributes, - that is, for the glorifying of himself, - but only to forbear, reconcile, and pardon sin in him.

2ndly.In the nature of it. What is there in that forbearance which out of Christ is revealed? Merely a not immediate punishing upon the offense, and, withal, giving and
continuing temporal mercies; such things as men are prone to abuse, and may perish with their bosoms full of them to eternity. That which lies hid in Christ, and is
revealed from him, is full of love, sweetness, tenderness, kindness, grace. It is the Lord's waiting to be gracious to sinners; waiting for an advantage to show love and
kindness, for the most eminent endearing of a soul unto himself, Isaiah 30:18"Therefore will the LORD wait, that he may be gracious unto you; and therefore will he be
exalted, that he may have mercy upon you." Neither is there any revelation of God that the soul finds more sweetness in than this. When it [one's soul] is experimentally
convinced that God from time to time has passed by many, innumerable iniquities, he is astonished to think that God should do so; and admires that he did not take the
advantage of his provocations to cast him out of his presence. He finds that, with infinite wisdom, in all long-suffering, he has managed all his dispensations towards him
to recover him from the power of the devil, to rebuke and chasten his spirit for sin, to endear him unto himself; - there is, I say, nothing of greater sweetness to the soul
than this: and therefore the apostle says, Romans 3:25 that all is "through the forbearance of God." God makes way for complete forgiveness of sins through this his
forbearance; which the other does not.

3rdly.They differ in their ends and aims. What is the aim and design of God in the dispensation of that forbearance which is manifested and may be discovered out of
Christ? The apostle tells us, Romans 9:22"What if God, willing to show his wrath, and to make his power known, endured with much long-suffering the vessels of wrath
fitted for destruction?" It was but to leave them inexcusable, that his power and wrath against sin might be manifested in their destruction. And therefore he calls it "a
suffering of them to walk in their own ways," Acts 14:16; which elsewhere he holds out as a most dreadful judgement, - to wit, in respect of that issue whereto it will
certainly come; as Psalm 81:12"I gave them up unto their own hearts' lusts, and they walked in their own counsels:" which is as dreadful a condition as a creature is
capable of falling into in this world. And Acts 17:30 he calls it a "winking at the sins of their ignorance;" as it were taking no care nor thought of them in their dark
condition, as it appears by the antithesis, "But now he commandeth all men everywhere to repent." He did not take so much notice of them then as to command them to
repent, by any clear revelation of his mind and will. And therefore the exhortation of the apostle, Romans 2:4"Despises thou the riches of his goodness and forbearance
and long suffering, not knowing that the goodness of God leadeth thee to repentance?" is spoken to the Jews, who had advantages to learn the natural tendency of that
goodness and forbearance which God exercises in Christ; which, indeed, leads to repentance: or else he does in general intimate that, in very reason, men ought to
make another use of those things than usually they do, and which he chargeth them withal, verse 5, "But after thy hardness and impenitent heart," etc. At best, then, the
patience of God unto men out of Christ, by reason of their own incorrigible stubbornness, proves but like the waters of the river Phasis, that are sweet at the top and
bitter in the (c)
 Copyright    bottom; they swim
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                                          Media      sweet and good things of this life, Luke 16:20; wherewith being filled, they sink to the depth of all bitterness.
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But now, evidently and directly, the end of that patience and forbearance of God which is exercised in Christ, and discovered in him to us, is the saving and bringing
into God those towards whom he is pleased to exercise them. And therefore Peter tells you, 2 Peter 3:9 that he is "long-suffering to us-ward, not willing that any should
and long suffering, not knowing that the goodness of God leadeth thee to repentance?" is spoken to the Jews, who had advantages to learn the natural tendency of that
goodness and forbearance which God exercises in Christ; which, indeed, leads to repentance: or else he does in general intimate that, in very reason, men ought to
make another use of those things than usually they do, and which he chargeth them withal, verse 5, "But after thy hardness and impenitent heart," etc. At best, then, the
patience of God unto men out of Christ, by reason of their own incorrigible stubbornness, proves but like the waters of the river Phasis, that are sweet at the top and
bitter in the bottom; they swim for a while in the sweet and good things of this life, Luke 16:20; wherewith being filled, they sink to the depth of all bitterness.

But now, evidently and directly, the end of that patience and forbearance of God which is exercised in Christ, and discovered in him to us, is the saving and bringing
into God those towards whom he is pleased to exercise them. And therefore Peter tells you, 2 Peter 3:9 that he is "long-suffering to us-ward, not willing that any should
perish, but that all should come to repentance;" that is, all us towards whom he exercises forbearance; for that is the end of it, that his will concerning our repentance
and salvation may be accomplished. And the nature of it, with its end, is well expressed, Isaiah 54:9"This is as the waters of Noah unto me: for as I have sworn that the
waters of Noah should no more go over the earth, so have I sworn that I would not be wrath," etc. It is God's taking a course, in his infinite wisdom and goodness, that
we shall not be destroyed notwithstanding our sins; and therefore, Romans 15:5 these two things are laid together in God, as coming together from him, "The God of
patience and consolation:" his patience is a matter of the greatest consolation. And this is another property of God, which, though it may break forth in some rays, to
some ends and purposes, in other things, yet the treasures of it are hid in Christ; and none is acquainted with it, unto any spiritual advantage, that learns it not in him.

[3.]His wisdom, his infinite wisdom, in managing things for his own glory, and the good of them towards whom he has thoughts of love. The Lord, indeed, has laid out
and manifested infinite wisdom in his works of creation, providence, and governing of his world: in wisdom has he made all his creatures. "How manifold are his works!
in wisdom has he made them all; the earth is full of his riches," Psalm 104:24. So in his providence, his supportment and guidance of all things, in order to one another,
and his own glory, unto the ends appointed for them; for all these things "come forth from the LORD of hosts, who is wonderful in counsel, and excellent in working,"
Isaiah 28:29. His law also is for ever to be admired, for the excellency of the wisdom therein, Deuteronomy 4:7, 8. But yet there is that which Paul is astonished at, and
wherein God will for ever be exalted, which he calls, "The depth of the riches of the wisdom and knowledge of God," Romans 11:33; - that is only hid in and revealed
by Christ. Hence, as he is said to be "the wisdom of God," and to be "made unto us wisdom;" so the design of God, which is carried along in him, and revealed in the
gospel, is called "the wisdom of God," and a "mystery; even the hidden wisdom which God ordained before the world was; which none of the princes of this world
knew," 1 Corinthians 2:7, 8. Ephesians 3:10 it is called, "The manifold wisdom of God;" and to discover the depth and riches of this wisdom, he tells us in that verse
that it is such, that principalities and powers, that very angels themselves, could not in the least measure get any acquaintance with it, until God, by gathering of a church
of sinners, did actually discover it. Hence Peter informs us, that they who are so well acquainted with all the works of God, do yet bow down and desire with
earnestness to look into these things (the things of the wisdom of God in the gospel), 1 Peter 1:12. It asks a man much wisdom to make a curious work, fabric, and
building; but if one shall come and deface it, to raise up the same building to more beauty and glory than ever, this is excellence of wisdom indeed. God in the beginning
made all things good, glorious, and beautiful. When all things had an innocence and beauty, the clear impress of his wisdom and goodness upon them, they were very
glorious; especially man, who was made for his special glory. Now, all this beauty was defaced by sin, and the wholes creation rolled up in darkness, wrath, curses,
confusion, and the great praise of God buried in the heaps of it. Man, especially, was utterly lost, and came short of the glory of God, for which he was created,
Romans 3:23. Here, now, does the depth of the riches of the wisdom and knowledge of God open itself. A design in Christ shines out from his bosom, that was lodged
there from eternity, to recover things to such an estate as shall be exceedingly to the advantage of his glory, infinitely above what at first appeared, and for the putting of
sinners into inconceivably a better condition than they were in before the entrance of sin. He appears now glorious; he is known to be a God pardoning iniquity and sin,
and advances the riches of his grace: which was his design, Ephesians 1:6. He has infinitely vindicated his justice also, in the face of men, angels, and devils, in setting
forth his Son for a propitiation. It is also to our advantage; we are more fully established in his favor, and are carried on towards a more exceeding weight of glory than
formerly was revealed. Hence was that ejaculation of one of the ancients, "O felix culpa, quae talem meruit redemptorem!" Thus Paul tells us, "Great is the mystery of
godliness," 1 Timothy 3:16 and that "without controversy." We receive "grace for grace;" - for that grace lost in Adam, better grace in Christ. Confessedly, this is a
depth of wisdom indeed. And of the love of Christ to his church, and his union with it, to carry on this business, "This is a great mystery," Ephesians 5:32 says the
apostle; great wisdom lies herein.

So, then, this also is hid in Christ, - the great and unspeakable riches of the wisdom of God, in pardoning sin, saving sinners, satisfying justice, fulfilling the law, repairing
his own honor, and providing for us a more exceeding weight of glory; and all this out of such a condition as wherein it was impossible that it should enter into the hearts
of angels or men how ever the glory of God should be repaired, and one sinning creature delivered from everlasting ruin. Hence it is said, that at the last day God "shall
be glorified in his saints, and admired in all them that believe," 2 Thessalonians 1:10. It shall be an admirable thing, and God shall be for ever glorious in it, even in the
bringing of believers to himself. To save sinners through believing, shall be found to be a far more admirable work than to create the world of nothing.

[4.]His all-sufficiency is the last of this sort that I shall name.

God's all-sufficiency in himself is his absolute and universal perfection, whereby nothing is wanting in him, nothing to him: No accession can be made to his fullness, no
decrease or wasting can happen thereunto. There is also in him an all-sufficiency for others; which is his power to impart and communicate his goodness and himself so
to them as to satisfy and fill them, in their utmost capacity, with whatever is good and desirable to them. For the first of these, - his all-sufficiency for the communication
of his goodness, that is, in the outward effect of it, - God abundantly manifested in the creation, in that he made all things good, all things perfect; that is, to whom
nothing was wanting in their own kind; - he put a stamp of his own goodness upon them all. But now for the latter, - his giving himself as an all-sufficient God, to be
enjoyed by the creatures, to hold out all that is in him for the satiating and making them blessed, - that is alone discovered by and in Christ. In him he is a Father, a God
in covenant, wherein he has promised to lay out himself for them; in him has he promised to give himself into their everlasting fruition, as their exceeding great reward.

And so I have insisted on the second sort of properties in God, whereof, though we have some obscure glimpse in other things, yet the clear knowledge of them, and
acquaintance with them, is only to be had in the Lord Christ.

That which remaineth is, briefly to declare that not any of the properties of God whatever can be known, savingly and to consolation, but only in him; and so,
consequently, all the wisdom of the knowledge of God is hid in him alone, and from him to be obtained.

2. There is no saving knowledge of any property of God, nor such as brings consolation, but what alone is to be had in Christ Jesus, being laid up in him, and
manifested by him. Some eye the justice of God, and know that this is his righteousness, that they which do such things" (as sin) "are worthy of death," Romans 1:32.
But this is to no other end but to make them cry, "Who amongst us shall dwell with the devouring fire?" Isaiah 33:14. Others fix upon his patience, goodness, mercy,
forbearance; but it does not at all lead them to repentance; but "they despise the riches of his goodness, and after their hardness and impenitent hearts treasure up unto
themselves wrath against the day of wrath," Romans 2:4, 5. Others, by the very works of creation and providence, come to know "his eternal power and Godhead; but
they glorify him not as God, nor are thankful, but become vain in their imagination, and their foolish hearts are darkened," Romans 1:20. Whatever discovery men have
of truth out of Christ, they "hold it captive under unrighteousness," verse 18. Hence Jude tells us, verse 10, that "in what they know naturally, as brute beasts, in those
things they corrupt themselves."

That we may have a saving knowledge of the properties of God, attended with consolation, these three things are required: - (1.) That God has manifested the glory of
them all in a way of doing good unto us. (2.) That he will yet exercise and lay them out to the utmost in our behalf (3.) That, being so manifested and exercised, they are
fit and powerful to bring us to the everlasting fruition of himself; which is our blessedness. Now, all these three lie hid in Christ; and the least glimpse of them out of him
is not to be attained.

(1.)This is to(c)
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                                                  manifested the glory of all his attributes in a way of doing us good. What will it avail our souls, what comfort
                                                                                                                                                           Page 25 will /it159
                                                                                                                                                                           bring
unto us, what endearment will it put upon our hearts unto God, to know that he is infinitely righteous, just, and holy, unchangeably true and faithful, if we know not how
he may preserve the glory of his justice and faithfulness in his comminations and threatening, but only in one ruin and destruction? if we can from thence only say it is a
righteous thing with him to recompense tribulation unto us for our iniquities? What fruit of this consideration had Adam in the garden? Genesis 3. What sweetness, what
them all in a way of doing good unto us. (2.) That he will yet exercise and lay them out to the utmost in our behalf (3.) That, being so manifested and exercised, they are
fit and powerful to bring us to the everlasting fruition of himself; which is our blessedness. Now, all these three lie hid in Christ; and the least glimpse of them out of him
is not to be attained.

(1.)This is to be received, that God has actually manifested the glory of all his attributes in a way of doing us good. What will it avail our souls, what comfort will it bring
unto us, what endearment will it put upon our hearts unto God, to know that he is infinitely righteous, just, and holy, unchangeably true and faithful, if we know not how
he may preserve the glory of his justice and faithfulness in his comminations and threatening, but only in one ruin and destruction? if we can from thence only say it is a
righteous thing with him to recompense tribulation unto us for our iniquities? What fruit of this consideration had Adam in the garden? Genesis 3. What sweetness, what
encouragement, is there in knowing that he is patient and full of forbearance, if the glory of these is to be exalted in enduring the vessels of wrath fitted for destruction?
nay, what will it avail us to hear him proclaim himself "The LORD, The LORD God, merciful and gracious, abundant in goodness and truth," yet, withal, that he will "by
no means clear the guilty," so shutting up the exercise of all his other properties towards us, upon the account of our iniquity? Doubtless, not at all. Under this naked
consideration of the properties of God, justice will make men fly and hide, Genesis 3; Isaiah 2:21, 33:15,16; - patience, render them obdurate, Ecclesiastes 8:11.
Holiness utterly deters them from all thoughts of approach unto him, John 24:19. What relief have we from thoughts of his immensity and omnipresence, if we have
cause only to contrive how to fly from him (Psalm 139:11, 12), if we have no pledge of his gracious presence with us? This is that which brings salvation, when we shall
see that God has glorified all his properties in a way of doing us good. Now, this he has done in Jesus Christ. In him has he made his justice glorious, in making all our
iniquities to meet upon him, causing him to bear them all, as the scapegoat in the wilderness; not sparing him, but giving him up to death for us all; - so exalting his justice
and indignation against sin in a way of freeing us from the condemnation of it, Romans 3:25, 8:33, 34. In him has he made his truth glorious, and his faithfulness, in the
exact accomplishment of all his absolute threatening and promises. That fountain-threat and combination whence all others flow, Genesis 2:17"In the day thou eatest
thereof thou shalt die the death;" seconded with a curse, Deuteronomy 27:26"Cursed is every one that continueth not," etc. [Galatians 3:10] - is in him accomplished,
fulfilled, and the truth of God in them laid in a way to our good. He, by the grace of God, tasted death for us, Hebrews 2:9; and so delivered us who were subject to
death, verse 15; and he has fulfilled the curse, by being made a curse for us, Galatians 3:13. So that in his very threatening his truth is made glorious in a way to our
good. And for his promises, "They are all yea, and in him Amen, unto the glory of God by us," 2 Corinthians 1:20. And for his mercy, goodness, and the riches of his
grace, how eminently are they made glorious in Christ, and advanced for our good! God has set him forth to declare his righteousness for the forgiveness of sin; he has
made way in him for ever to exalt the glory of his pardoning mercy towards sinners. To manifest this is the great design of the gospel, as Paul admirably sets it out,
Ephesians 1:5-8. There must our souls come to an acquaintance with them, or for ever live in darkness.

Now, this is a saving knowledge, and full of consolation, when we can see all the properties of God made glorious and exalted in a way of doing us good. And this
wisdom is hid only in Jesus Christ. Hence, when he desired his Father to glorify his name, John 12:24 to make in him his name (that is, his nature, his properties, his will)
all glorious in that work of redemption he had in hand, - he was instantly answered from heaven, "I have both glorified it and will glorify it again." He will give it its
utmost glory in him.

(2.)That God will yet exercise and lay out those properties of his to the utmost in our behalf. Though he has made them all glorious in a way that may tend to our good,
yet it does not absolutely follow that he will use them for our good; for do we not see innumerable persons perishing everlastingly, notwithstanding the manifestation of
himself which God has made in Christ. Wherefore farther, God has committed all his properties into the hand of Christ if I may so say, to be managed in our behalf, and
for our good. He is "The power of God, and the wisdom of God;" he is "The LORD our Righteousness," and is "made unto us of God wisdom, and righteousness,
sanctification, and redemption." Christ having glorified his Father in all his attributes, he has now the exercise of them committed to him, that he might be the captain of
salvation to them that do believe; so that if, in the righteousness, the goodness, the love, the mercy, the all-sufficiency of God, there be any thing that will do us good,
the Lord Jesus is fully interested with the dispensing of it in our behalf. Hence God is said to be "in him, reconciling the world unto himself," 2 Corinthians 5:18.
Whatever is in him, he layeth it out for the reconciliation of the world, in and by the Lord Christ; and he becomes "The LORD our Righteousness," Isaiah 45:24, 25.
And this is the second thing required.

(3.)There remaineth only, then, that these attributes of God, so manifested and exercised, are powerful and able to bring us to the everlasting fruition of him. To evince
this, the Lord wraps up the whole covenant of grace in one promise, signifying no less: "I will be your God." In the covenant, God becomes our God, and we are his
people; and thereby all his attributes are ours also. And lest that we should doubt - when once our eyes are opened to see in any measure the inconceivable difficulty
that is in this thing, what unimaginable obstacles on all hands there lie against us - that all is not enough to deliver and save us, God has, I say, wrapped it up in this
expression, Genesis 17:l, "I am," saith he, "God Almighty" (all-sufficient); - "I am wholly able to perform all my undertakings, and to be thy exceeding great reward. I
can remove all difficulties, answer all objections, pardon all sins, conquer all opposition: I am God all-sufficient." Now, you know in whom this covenant and all the
promises thereof are ratified, and in whose blood it is confirmed, - to wit, in the Lord Christ alone; in him only is God an all-sufficient God to any, and an exceeding
great reward. And hence Christ himself is said to "save to the uttermost them that come to God by him," Hebrews 7. And these three things, I say, are required to be
known, that we may have a saving acquaintance, and such as is attended with consolation, with any of the properties of God; and all these being hid only in Christ, from
him alone it is to be obtained.

This, then, is the first part of our first demonstration, that all true and sound wisdom and knowledge is laid up in the Lord Christ, and from him alone to be obtained;
because our wisdom, consisting, in a main part of it, in the knowledge of God, his nature, and his properties, this lies wholly hid in Christ, nor can possibly be obtained
but by him.

II. For the knowledge of ourselves, which is the SECOND part of our wisdom, this consists in these three things, which our Savior sends his Spirit to convince the
world of, - even "sin, righteousness, and judgement," John 16:8. To know ourselves in reference unto these three, is a main part of true and sound wisdom; for they all
respect the supernatural and immortal end whereunto we are appointed; and there is none of these that we can attain unto but only in Christ.

1. In respect of sin. There is a sense and knowledge of sin left in the consciences of all men by nature. To tell them what is good and evil in many things, to approve and
disapprove of what they do, in reference to a judgement to come, they need not go farther than themselves, Romans 2:14, 15. But this is obscure, and relates mostly to
greater sins, and is in sum that which the apostle gives us, Romans 1:32"They know the judgement of God, that they which do such things are worthy of death." This he
placeth among the common presumptions and notions that are received by mankind, - namely, that it is "righteous with God, that they who do such things are worthy of
death." And if that be true, which is commonly received, that no nation is so barbarous or rude, but it retaineth some sense of a Deity; then this also is true, that there is
no nation but has a sense of sin, and the displeasure of God for it. For this is the very first notion of God in the world, that he is the rewarder of good and evil. Hence
were all the sacrifices, purgings, expiations, which were so generally spread over the face of the earth. But this was and is but very dark, in respect of that knowledge of
sin with its appurtenances, which is to be obtained.

A farther knowledge of sin, upon all accounts whatever, is giver by the law; that law which was "added because of transgressions." This revives doctrinally all that sense
of good and evil which was at first implanted in man; and it is a glass, whereinto whosoever is able spiritually to look, may see sin in all its ugliness and deformity. The
truth is, look upon the law in its purity, holiness, compass, and perfection; its manner of delivery, with dread, terror, thunder, earthquakes, fire; the sanction of it, in
death, curse, wrath; and it makes a wonderful discovery of sin, upon every account: its pollution, guilt, and exceeding sinfulness are seen by it. But yet all this does not
suffice to give a man a true and thorough conviction of sin. Not but that the glass is clear, but of ourselves we have not eyes to look into it; the rule is straight, but we
cannot apply it: and therefore Christ sends his Spirit to convince the world of sin, John 16:8; who, though, as to some ends and purposes, he makes use of the law, yet
the work of conviction, which alone is a useful knowledge of sin, is his peculiar work. And so the discovery of sin may also be said to be by Christ, - to be part of the
wisdom that is hid in him. But yet there is a twofold regard besides this, of his sending his Spirit to convince us, wherein this wisdom appears to be hid in him: - First,
because
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there is no knowledge to be had of sin, so as to give it a spiritual and saving improvement, but only in him.

For the first, there are four things in sin that clearly shine out in the cross of Christ: - (1.) The desert of it. (2.) Man's impotency by reason of it. (3.) The death of it. (4.)
suffice to give a man a true and thorough conviction of sin. Not but that the glass is clear, but of ourselves we have not eyes to look into it; the rule is straight, but we
cannot apply it: and therefore Christ sends his Spirit to convince the world of sin, John 16:8; who, though, as to some ends and purposes, he makes use of the law, yet
the work of conviction, which alone is a useful knowledge of sin, is his peculiar work. And so the discovery of sin may also be said to be by Christ, - to be part of the
wisdom that is hid in him. But yet there is a twofold regard besides this, of his sending his Spirit to convince us, wherein this wisdom appears to be hid in him: - First,
because there are some near concernments of sin, which are more clearly held out in the Lord Christ's being made sin for us, than any other way. Secondly, in that
there is no knowledge to be had of sin, so as to give it a spiritual and saving improvement, but only in him.

For the first, there are four things in sin that clearly shine out in the cross of Christ: - (1.) The desert of it. (2.) Man's impotency by reason of it. (3.) The death of it. (4.)
A new end put to it.

(1.)The desert of sin does clearly shine in the cross of Christ upon a twofold account: - [1.] Of the person suffering for it. [2.] Of the penalty he underwent.

[1.]Of the person suffering for it. This the Scripture oftentimes very emphatically sets forth, and lays great weight upon: John 3:16"God so loved the world, that he gave
his only begotten Son." It was his only Son that God sent into the world to suffer for sin, Romans 8:32. "He spared not his own Son, but delivered him up for us all." To
see a slave beaten and corrected, it argues a fault committed; but yet perhaps the demerit of it was not very great. The correction of a son argues a great provocation;
that of an only son, the greatest imaginable. Never was sin seen to be more abominably sinful and full of provocation, than when the burden of it was upon the shoulders
of the Son of God. God having made his Son, the Son of his love, his only begotten, full of grace and truth, sin for us, to manifest his indignation against it, and how
utterly impossible it is that he should let the least sin go unpunished, he lays hand on him, and spares him not. If sin be imputed to the dear Son of his bosom, as upon his
own voluntary assumption of it was (for he said to his Father, "Lo, I come to do thy will," and all our iniquities did meet on him), [and] he will not spare him any thing of
the due desert of it; is it not most clear from hence, even from the blood of the cross of Christ, that such is the demerit of sin, that it is altogether impossible that God
should pass by any, the least, unpunished? If he would have done it for any, he would have done it in reference to his only Son; but he spared him not.

Moreover, God is not at all delighted with, nor desirous of, the blood, the tears, the cries, the inexpressible torments and sufferings, of the Son of his love (for he
delights not in the anguish of any, - "he does not afflict willingly, nor grieve the children of men," much less the Son of his bosom); only he required that his law be
fulfilled, his justice satisfied, his wrath atoned for sin; and nothing less than all this would bring it about. If the debt of sin might have been compounded for at a cheaper
rate, it had never been held up at the price of the blood of Christ. Here, then, soul, take a view of the desert of sin; behold it far more evident than in all the threatening
and curses of the law. "I thought, indeed," mayest thou say from thence, "that sin, being found on such a poor worm as I am, was worthy of death; but that it should
have this effect if charged on the Son of God, - that I never once imagined."

[2.]Consider also, farther, what he suffered. For though he was so excellent a one, yet perhaps it was but a light affliction and trial that he underwent, especially
considering the strength he had to bear it. Why, whatever it were, it made this "fellow of the LORD of hosts," this "lion of the tribe of Judah," this "mighty one," "the
wisdom and power of God," to tremble, sweat, cry, pray, wrestle, and that with strong supplications. Some of the popish devotionists tell us that one drop, the least, of
the blood of Christ, was abundantly enough to redeem all the world; but they err, not knowing the desert of sin, nor the severity of the justice of God. If one drop less
than was shed, one pang less than was laid on, would have done it, those other drops had not been shed, nor those other pangs laid on. God did not cruciate the
dearly-beloved of his soul for nought. But there is more than all this:

It pleased God to bruise him, to put him to grief, to make his soul an offering for sin, and to pour out his life unto death. He hid himself from him, - was far from the
voice of his cry, until he cried out, "My God, my God, why hast thou forsaken me?" He made him sin and a curse for us; executed on him the sentence of the law;
brought him into an agony, wherein he sweat thick drops of blood, was grievously troubled, and his soul was heavy unto death. He that was the power of God, and the
wisdom of God, went stooping under the burden, until the whole frame of nature seemed astonished at it. Now this, as I said before that it discovered the indignation of
God against sin, so it clearly holds out the desert of it. Would you, then, see the true demerit of sin? - take the measure of it from the mediation of Christ, especially his
cross. It brought him who was the Son of God, equal unto God, God blessed for ever, into the form of a servant, who had not where to lay his head. It pursued him all
his life with afflictions and persecutions; and lastly brought him under the rod of God; there bruised him and brake him, - slew the Lord of life. Hence is deep humiliation
for it, upon the account of him whom we have pierced. And this is the first spiritual view of sin we have in Christ.

(2.)The wisdom of understanding our impotency, by reason of sin, is wrapped up in him. By our impotency, I understand two things: - [1.] Our disability to make any
atonement with God for sin. [2.] Our disability to answer his mind and will, in all or any of the obedience that he requireth, by reason of sin.

[1.]For the first, that alone is discovered in Christ. Many inquiries have the sons of men made after an atonement, - many ways have they entered into to accomplish it.
After this they inquire, Micah 6:6, 7"Will any manner of sacrifices, though appointed of God, as burnt-offerings, and calves of a year old; though very costly, thousands
of rams, and ten thousand rivers of oil; though dreadful and tremendous, offering violence to nature, as to give my children to the fire;" - will any of these things make an
atonement? David does positively, indeed, determine this business, P9. 49:7, 8, "None of them" of the best or richest of men) "can by any means redeem his brother,
nor give to God a ransom for him; for the redemption of their soul is precious, and it ceaseth for ever." It cannot be done, - no atonement can be made; yet men would
still be doing, still attempting: hence did they heap up sacrifices, some costly, some bloody and inhuman. The Jews, to this day, think that God was atoned for sin by the
sacrifices of bulls and goats, and the like. And the Socinians acknowledge no atonement, but what consists in men's repentance and new obedience. In the cross of
Christ are the mouths of all stopped as to this thing. For,

1st.God has there discovered that no sacrifices for sin, though of his own appointment, could ever make them perfect that offered them, Hebrews 10:11. Those
sacrifices could never take away sin; those services could never make them perfect that performed them, as to the conscience, Hebrews 9:9; as the apostle proves,
chap. 10:1. And thence the Lord rejects all sacrifices and offerings whatever, as to any such end and purpose, verses 6-8, Christ, in their stead, saying, "Lo, I come;"
and by him we are "justified from all things, from which we could not be justified by the law," Acts 13:39: God, I say, in Christ, has condemned all sacrifices, as wholly
insufficient in the least to make an atonement for sin. And how great a thing it was to instruct the sons of men in this wisdom, the event has manifested.

2ndly.He has also written vanity on all other endeavors whatever, that have been undertaken for that purpose. Romans 3:24-26 by setting forth his only Son "to be a
propitiation," he leaves no doubt upon the spirits of men that in themselves they could make no atonement; for "if righteousness were by the law, then were Christ dead
in vain." To what purpose should he be made a propitiation, were not we ourselves weak and without strength to any such purpose? So the apostle argues, Romans 5:6
when we had no power, then did he by death make an atonement; as verses 8, 9.

This, wisdom then, is also hid in Christ. Men may see by other helps, perhaps, far enough to fill them with dread and astonishment, as those in Isaiah 33:14; but such a
sight and view of it as may lead a soul to any comfortable settlement about it, - that only is discovered in this treasury of heaven, the Lord Jesus.

[2.]Our disability to answer the mind and will of God, in all or any of the obedience that he requireth, is in him only to be discovered. This, indeed, is a thing that many
will not be acquainted with to this day. To teach a man that he cannot do what he ought to do, and for which he condemns himself if he do it not, is no easy task. Man
rises up with all his power to plead against a conviction of impotency. Not to mention the proud conceits and expressions of the philosophers, how many that would be
called Christians do yet creep, by several degrees, in the persuasion of a power of fulfilling the law! And from whence, indeed, should men have this knowledge that we
have not? Nature will not teach it, - that is proud and conceited; and it is one part of its pride, weakness, and corruption, not to know it at all. The law will not teach it:
for though that will show us what we have done amiss, yet it will not discover to us that we could not do better; yea, by requiring exact obedience of us, it takes for
granted  that(c)
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Romans 8:2-4"The law of the Spirit of life in Christ Jesus has made me free from the law of sin and death. For what the law could not do, in that it was weak through
the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh; that the righteousness of the law might be fulfilled in us." The
law can bring forth no righteousness, no obedience; it is weak to any such purpose, by reason of the flesh, and that corruption that is come on us. These two things are
rises up with all his power to plead against a conviction of impotency. Not to mention the proud conceits and expressions of the philosophers, how many that would be
called Christians do yet creep, by several degrees, in the persuasion of a power of fulfilling the law! And from whence, indeed, should men have this knowledge that we
have not? Nature will not teach it, - that is proud and conceited; and it is one part of its pride, weakness, and corruption, not to know it at all. The law will not teach it:
for though that will show us what we have done amiss, yet it will not discover to us that we could not do better; yea, by requiring exact obedience of us, it takes for
granted that such power is in us for that purpose: it takes no notice that we have lost it; nor does it concern it so to do. This, then, also lies hid in the Lord Jesus.
Romans 8:2-4"The law of the Spirit of life in Christ Jesus has made me free from the law of sin and death. For what the law could not do, in that it was weak through
the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh; that the righteousness of the law might be fulfilled in us." The
law can bring forth no righteousness, no obedience; it is weak to any such purpose, by reason of the flesh, and that corruption that is come on us. These two things are
done in Christ, and by him: - First, Sin is condemned as to its guilt, and we set free from that; the righteousness of the law by his obedience is fulfilled in us, who could
never do it ourselves. And, secondly, That obedience which is required of us, his Spirit works it in us. So that that perfection of obedience which we have in him is
imputed to us; and the sincerity that we have in obedience is from his Spirit bestowed on us. And this is the most excellent glass, wherein we see our impotency; for
what need we his perfect obedience to be made ours, but that we have not, can not attain any? what need we his Spirit of life to quicken us, but that we are dead in
trespasses and sins?

(3.)The death of sin; - sin dying in us now, in some measure, whilst we are alive. This is a third concernment of sin which it is our wisdom to be acquainted with; and it
is hid only in Christ. There is a twofold dying of sin: - as to the exercise of it in our mortal members; and as to the root, principle, and power of it in our souls. The first,
indeed, may be learned in part out of Christ. Christless men may have sin dying in them, as to the outward exercise of it. Men's bodies may be disabled for the service
of their lusts, or the practice of them may not consist with their interest. Sin is never more alive than when it is thus dying. But there is a dying of it as to the root, the
principle of it, - the daily decaying of the strength, power, and life of it; and this is to be had alone in Christ. Sin is a thing that of itself is not apt to die or to decay, but to
get ground, and strength, and life, in the subject wherein it is, to eternity; prevent all its actual eruptions, yet its original enmity against God will still grow. In believers it is
still dying and decaying, until it be utterly abolished. The opening of this treasury [mystery] you have, Romans 6:3-6 etc. "Know ye not, that so many of us as were
baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death, that like as Christ was raised from the dead by the
glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of
his resurrection; knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin." This is the design
of the apostle in the beginning of that chapter, not only to manifest whence is the principle and rise of our mortification and the death of sin, even from the death and
blood of Christ; but also the manner of sin's continuance and dying in us, from the manner of Christ's dying for sin. He was crucified for us, and thereby sin was
crucified in us; he died for us, and the body of sin is destroyed, that we should not serve sin; and as he was raised from the dead, that death should not have dominion
over him, so also are we raised from sin, that it should not have dominion over us. This wisdom is hid in Christ only. Moses at his dying day had all his strength and
vigor; so have sin and the law to all out of Jesus: at their dying day, sin is no way decayed. Now, next to the receiving of the righteousness prepared for us, to know this
is the chiefest part of our wisdom. To be truly acquainted with the principle of the dying of sin, to feel virtue and power flowing from the cross of Christ to that purpose,
to find sin crucified in us, as Christ was crucified for us, - this is wisdom indeed, that is in him alone.

(4.)There is a glorious end whereunto sin is appointed and ordained, and discovered in Christ, that others are unacquainted withal. Sin in its own nature tends merely to
the dishonor of God, the debasement of his majesty, and the ruin of the creature in whom it is; hell itself is but the filling of wretched creatures with the fruit of their own
devices. The combinations and threats of God in the law do manifest one other end of it, even the demonstration of the vindictive justice of God, in measuring out unto it
a meets recompense of reward. But here the law stays (and with it all other light) and discovers no other use or end of it at all. In the Lord Jesus there is the
manifestation of another and more glorious end; to wit, the praise of God's glorious grace in the pardon and forgiveness of it; - God having taken order in Christ that
that thing which tended merely to his dishonor should be managed to his infinite glory, and that which of all things he desireth to exalt, - even that he may be known and
believed to be a "God pardoning iniquity, transgression and sin." To return, then, to this part of our demonstration:

In the knowledge of ourselves, in reference to our eternal condition, does much of our wisdom consist. There is not any thing wherein, in this depraved condition of
nature, we are more concerned than sin; without a knowledge of that, we know not ourselves. "Fools make a mock of sin." A true saving knowledge of sin is to be had
only in the Lord Christ: in him may we see the desert of our iniquities, and their pollution, which could not be born or expiated but by his blood; neither is there any
wholesome view of these but in Christ. In him and his cross is discovered our universal impotency, either of atoning God's justice or living up to his will. The death of sin
is procured by, and discovered in, the death of Christ; as also the manifestation of the riches of God's grace in the pardoning thereof. A real and experimental
acquaintance, as to ourselves, with all which, is our wisdom; and it is that which is of more value than all the wisdom of the world.

2. Righteousness is a second thing whereof the Spirit of Christ convinces the world, and the main thing that it is our wisdom to be acquainted withal. This all men are
persuaded of, that God is a most righteous God; (that is a natural notion of God which Abraham insisted on, Genesis 18:25"Shall not the Judge of all the earth do
right?") they "know that this is the judgement of God, that they who commit such things are worthy of death," Romans 1:32; that "it is a righteous thing with him to
recompense tribulation unto offenders," 2 Thessalonians 1:6. He is "a God of purer eyes than to behold evil," Habakkuk 1:13; and therefore, "the ungodly cannot stand
in judgement," Psalm 1:5. Hence the great inquiry of every one (who lies in any measure under the power of it), convinced of immortality and the judgement to come, is
concerning the righteousness wherewith to appear in the presence of this righteous God. This more or less they are solicitous about all their days; and so, as the apostle
speaks, Hebrews 2:15"through the fear of death they are all their lifetime subject to bondage," they are perplexed with fears about the issue of their righteousness, lest it
should end in death and destruction.

(1.)Unto men set upon this inquiry, that which first and naturally presents itself, for their direction and assistance, assuredly promising them a righteousness that will
abide the trial of God, provided they will follow its direction, is the law. The law has many fair pleas to prevail with a soul to close with it for a righteousness before
God. It was given out from God himself for that end and purpose; it contains the whole obedience that God requireth of any of the sons of men; it has the promise of
life annexed to it: "Do this, and live," "The doers of the law are justified;" and, "If thou wilt enter into life, keep the commandments;" yea, it is most certain that it must be
wholly fulfilled, if we ever think to stand with boldness before God. This being some part of the plea of the law, there is no man that seeks after righteousness but does,
one time or another, attend to it, and attempt its direction. Many do it every day, who yet will not own that so they do. This, then, they set themselves about, - laboring
to correct their lives, amend their ways, perform the duties required, and so follow after a righteousness according to the prescript of the law. And in this course do
many men continue long with much perplexity; - sometimes hoping, oftener fearing; sometimes ready to give quite over; sometimes vowing to continue (their
consciences being no way satisfied, nor righteousness in any measure attained) all their days. After they have wearied themselves perhaps for a long season, in the
largeness of their ways, they come at length, with fear, trembling, and disappointment, to that conclusion of the apostle, "By the works of the law no flesh is justified;"
and with dread cry that if God mark what is done amiss, there is no standing before him. That they have this issue, the apostle witnesseth, Romans 9:31, 32"Israel, who
followed after the law of righteousness, has not attained to the law of righteousness. Wherefore? Because they sought it not by faith, but as it were by the works of the
law." It was not solely for want of endeavor in themselves that they were disappointed, for they earnestly followed after the law of righteousness; but from the nature of
the thing itself, - it would not bear it. Righteousness was not to be obtained that way; "For," saith the apostle, "if they which are of the law be heirs, faith is made void,
and the promise made of none effect; because the law worketh wrath," Romans 4:14, 15. The law itself is now such as that it cannot give life, Galatians 3:21"If there
had been a law given which would have given life, verily righteousness should have been by the law." And he gives the reason in the next verse why it could not give life;
because "the Scripture concludes all under sin;" that is, it is very true, and the Scripture affirms it, that all men are sinners, and the law speaks not one word to sinners
but death and destruction: therefore the apostle tells us plainly, that God himself found fault with this way of attaining righteousness, Hebrews 8:7, 8. He complains of it;
that is, he declares it insufficient for that end and purpose.

Now, there are two considerations that discover unto men the vanity and hopelessness of seeking righteousness in this path:
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[1.]That they have already sinned: "For all have sinned, and come short of the glory of God," Romans 3:23. This they are sufficiently sensible of, that although they
could for the time to come fulfill the whole law, yet there is a score, a reckoning, upon them already, that they know not how to answer for. Do they consult their guide,
the law itself, how they may be eased of the account that is past? it has not one word of direction or consolation; but bids them prepare to die. The sentence is gone
that is, he declares it insufficient for that end and purpose.

Now, there are two considerations that discover unto men the vanity and hopelessness of seeking righteousness in this path:

[1.]That they have already sinned: "For all have sinned, and come short of the glory of God," Romans 3:23. This they are sufficiently sensible of, that although they
could for the time to come fulfill the whole law, yet there is a score, a reckoning, upon them already, that they know not how to answer for. Do they consult their guide,
the law itself, how they may be eased of the account that is past? it has not one word of direction or consolation; but bids them prepare to die. The sentence is gone
forth, and there is no escaping.

[2.]That if all former debts should be blotted out, yet they are no way able for the future to fulfill the law; they can as well move the earth with a finger, as answer the
perfection thereof: and therefore, as I said, on this twofold account, they conclude that this labor is lost. "By the works of the law shall no flesh be justified."

(2.)Wherefore, secondly, Being thus disappointed, by the severity and inexorableness of the law, men generally retake themselves to some other way, that may satisfy
them as to those considerations which took them off from their former hopes; and this, for the most part, is by fixing themselves upon some ways of atonement to satisfy
God, and helping out the rest with hopes of mercy. Not to insist on the ways of atonement and expiation which the Gentiles had pitched on; nor on the many ways and
inventions - by works satisfactory at their own, supererogations of others, indulgences, and purgatory in the close - that the Papists have found out for this end and
purpose; it is, I say, proper to all convinced persons, as above, to seek for a righteousness, partly by an endeavor to satisfy for what is past, and partly by hoping after
general mercy. This the apostle calls a seeking for it "as it were by the works of the law," Romans 9:32; not directly, "but as it were" by the works of the law, making up
one thing with another. And he tells us what issue they have in this business, chap. 10:3, "Being ignorant of God's righteousness, and going about to establish their own
righteousness, they have not submitted themselves unto the righteousness of God." They were by it enemies to the righteousness of God. The ground of this going about
to establish their own righteousness was, that they were ignorant of the righteousness of God. Had they known the righteousness of God, and what exact conformity to
his will he requireth, they had never undertaken such a fruitless business as to have compassed it "as it were by the works of the law." Yet this many will stick on a long
time. Something they do, something they hope for; some old faults they will buy off with new obedience. And this pacifies their consciences for a season; but when the
Spirit comes to convince them of righteousness, neither will this hold. Wherefore,

(3.)The matter comes at length to this issue, - they look upon themselves under this twofold qualification; as,

[1.]Sinners, obnoxious to the law of God and the curse thereof; so that unless that be satisfied, that nothing from thence shall ever be laid to their charge, it is altogether
in vain once to seek after an appearance in the presence of God.

[2.]As creatures made to a supernatural and eternal end; and therefore bound to answer the whole mind and will of God in the obedience required at their hands. Now,
it being before discovered to them that both these are beyond the compass of their own endeavors, and the assistance which they have formerly rested on, if their
eternal condition be of any concernment to them, their wisdom is, to find out a righteousness that may answer both these to the utmost.

Now, both these are to be had only in the Lord Christ, who is our righteousness. This wisdom, and all the treasures of it, are hid in him.

1st.He expiates former iniquities, he satisfies for sin, and procures remission of it. Romans 3:24, 25"Being justified freely by his grace, through the redemption that is in
Christ Jesus: whom God has set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the
forbearance of God." "All we like sheep," etc., Isaiah 53:6. "Through his blood we have redemption, the forgiveness of sins," Ephesians 1:7. "God spared not his own
Son, but delivered," etc., Romans 8:32. This, even this alone, is our righteousness; as to that first part of it which consists in the removal of the whole guilt of sin,
whereby we are come short of the glory of God. On this account it is that we are assured that none shall ever lay any thing to our charge, or condemn us, Romans 8:33,
34 there being "no condemnation to them that are in Christ Jesus," verse 1. We are purged by the sacrifice of Christ, so as to have "no more conscience of sin,"
Hebrews 10:2; that is, troubles in conscience about it. This wisdom is hid only in the Lord Jesus; in him alone is there an atonement discovered: and give me the wisdom
which shall cut all scores concerning sin, and let the world take what remains. But,

2ndly.There is yet something more required; it is not enough that we are not guilty, we must also be actually righteous; - not only all sin is to be answered for, but all
righteousness is to be fulfilled. By taking away the guilt of sin, we are as persons innocent; but something more is required to make us to be considered as persons
obedient. I know nothing to teach me that an innocent person shall go to heaven, be rewarded, if he be no more but so. Adam was innocent at his first creation, but he
was to "do this," to "keep the commandments," before he entered into "life:" he had no title to life by innocence. This, then, moreover, is required, that the whole law be
fulfilled, and all the obedience performed that God requires at our hands. This is the soul's second inquiry; and it finds a resolution only in the Lord Christ: "For if, when
we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life," Romans 5:10. His death reconciled
us; then are we saved by his life. The actual obedience which he yielded to the whole law of God, is that righteousness whereby we are saved; if so be we are found in
him, not having on our own righteousness which is of the law, but the righteousness which is of God by faith, Philippians 3:9. This I shall have occasion to handle more
at large hereafter.

To return, then: It is not, I suppose, any difficult task to persuade men, convinced of immortality and judgement to come, that the main of their wisdom lies in this, even
to find out such a righteousness as will accompany them for ever, and abide the severe trial of God himself. Now, all the wisdom of the world is but folly, as to the
discovery of this thing. The utmost that man's wisdom can do, is but to find out most wretched, burdensome, and vexatious ways of perishing eternally. All the treasures
of this wisdom are hid in Christ; he "of God is made unto us wisdom and righteousness," 1 Corinthians 1:30.

3. Come we to the last thing, which I shall but touch upon; and that is judgement. The true wisdom of this also is hid in the Lord Christ; I mean, in particular, that
judgement that is for to come: so at present I take the word in that place, [John 16:8.] Of what concernment this is to us to know, I shall not speak; - it is that whose
influence upon the sons of men is the principle of their discriminating themselves from the beasts that perish. Neither shall I insist on the obscure intimations of it which
are given by the present proceedings of Providence in governing the world; nor that greater light of it which shines in the threats and promises of the law. The wisdom of
it is in two regards hid in the Lord Jesus: - (1.) As to the truth of it. (2.) As to the manner of it:

(1.)For the truth of it; and so in and by him it is confirmed, and that two ways: - [1.] By his death. [2.] By his resurrection:

[1.]By his death. God, in the death of Christ, punishing and condemning sin in the flesh of his own Son, in the sight of men, angels, and devils, has given an abundant
assurance of a righteous and universal judgement to come; wherefore, or upon what account imaginable, could he be induced to lay such a load on him, but that he will
certainly reckon one day with the sons of men for all their works, ways, and walkings before him. The death of Christ is a most solemn exemplar of the last judgement.
Those who own him to be the Son of God, will not deny a judgement to come.

[2.]By his resurrection. Acts 17:31"Pistin paraschon pasin", - he has given faith and assurance of this thing to all, by raising Christ from the dead, having appointed him
to be the judge of all; in whom and by whom he will judge the world in righteousness. And then,

(2.)And, lastly, for the manner of it: that it shall be by him who has loved us, and given himself for us, - who is himself the righteousness that he requires of our hands;
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unspeakable consolation on the one hand, and terror on the other: so that the wisdom of this also is hid in Christ.
to be the judge of all; in whom and by whom he will judge the world in righteousness. And then,

(2.)And, lastly, for the manner of it: that it shall be by him who has loved us, and given himself for us, - who is himself the righteousness that he requires of our hands;
and on the other side, by him who has been, in his person, grace, ways, worship, servants, reviled, despised, condemned by the men of the world; - which holds out
unspeakable consolation on the one hand, and terror on the other: so that the wisdom of this also is hid in Christ.

And this is the second part of our first demonstration. Thus the knowledge of ourselves, in reference to our supernatural end, is no small portion of our wisdom. The
things of the greatest concernment hereunto are, sin, righteousness, and judgement; the wisdom of all which is alone hid in the Lord Jesus: which was to be proved.

III. The THIRD part of our wisdom is to walk with God. Now, that one may walk with another, six things are required: - 1. Agreement. 2. Acquaintance. 3. A way. 4.
Strength. 5. Boldness. 6. An aiming at the same end. All these, with the wisdom of them, are hid in the Lord Jesus.

1. Agreement. The prophet tells us that two cannot walk together unless they be agreed, Amos 3:3. Until agreement be made, there is no communion, no walking
together. God and man by nature (or whilst man is in the state of nature) are at the greatest enmity. He declares nothing to us but wrath, Romans 1:18; whence we are
said to be children of it; that is, born obnoxious to it, Ephesians 2:3: and whilst we remain in that condition, "the wrath of God abideth on us," John 3:36. All the
discovery that God makes of himself unto us is, that he is inexpressibly provoked; and therefore preparing wrath against the day of wrath, and the revelation of his
righteous judgement. The day of his and sinners' meeting, is called "The day of wrath," Romans 2:5, 6. Neither do we come short in our enmity against him; yea, we first
began it, and we continue longest in it. To express this enmity, the apostle tells us, that our very minds, the best part of us, are "enmity against God," Romans 8:7, 8; and
that we neither are, nor will, nor can be, subject to him; our enmity manifesting itself by universal rebellion against him: whatever we do that seems otherwise, is but
hypocrisy or flattery; yea, it is a part of this enmity to lessen it. In this state the wisdom of walking with God must needs be most remote from the soul. e is a "light, and
in him is no darkness at all;" we are darkness, and in us there is no light at all. He is life, a "living God;" we are dead, dead sinners, - dead in trespasses and sin. He is
"holiness," and glorious in it; we wholly defiled, - an abominable thing. He is "love;" we full of hatred, - hating and being hated. Surely this is no foundation for
agreement, or, upon that, of walking together: nothing can be more remote than this frame from such a condition. The foundation, then, of this, I say, is laid in Christ, hid
in Christ. "He," saith the apostle, "is our peace; he has made peace" for us, Ephesians 2:14, 15. He slew the enmity in his own body on the cross, verse 16.

(1.)He takes out of the way the cause of the enmity that was between God and us, - sin and the curse of the law. He makes an end of sin, and that by making
atonement for iniquity, Daniel 9:24; and he blotteth out the hand-writing of ordinances, Colossians 2:14 redeeming us from the curse, by "being made a curse for us,"
Galatians 3:13.

(2.)He destroys him who would continue the enmity, and make the breach wider, Hebrews 2:14) "Through death he destroyed him that had the power of death, that is,
the devil;" and, Colossians 2:15"spoiled principalities and powers."

(3.)He made "reconciliation for the sins of the people," Hebrews 2:17; he made by his blood an atonement with God, to turn away that wrath which was due to us, so
making peace. Hereupon God is said to be "in Christ, reconciling the world unto himself," 2 Corinthians 5:19; - being reconciled himself, verse 18, he lays down the
enmity on his part, and proceeds to what remains, - to slay the enmity on our part, that we also may be reconciled. And this also,

(4.)He does; for, Romans 5:11"By our Lord Jesus Christ we do receive the atonement," accept of the peace made and tendered, Laying down our enmity to God; and
so confirming an agreement betwixt us in his blood. So that "through him we have an access unto the Father," Ephesians 2:18. Now, the whole wisdom of this
agreement, without which there is no walking with God, is hid in Christ; out of him God on his part is a consuming fire, - we are as stubble fully dry, yet setting
ourselves in battle array against that fire: if we are brought together we are consumed. All our approaching to him out of Christ are but to our detriment; in his blood
alone have we this agreement. And let not any of us once suppose that we have taken any step in the paths of God with him, that any one duty is accepted, that all is
not lost as to eternity, if we have not done it upon the account hereof.

2. There is required acquaintance, also, to walking together. Two may meet together in the same way, and have no quarrel between them, no enmity; but if they are
mere strangers one to another, they pass by without the least communion together. It does not suffice that the enmity betwixt God and us be taken away; we must also
have acquaintance given us with him. Our not knowing of him is a great cause and a great part of our enmity. Our understandings are "darkened," and we are "alienated
from the life of God," etc., Ephesians 4:18. This also, then, must be added, if we ever come to walk with God, which is our wisdom. And this also is hid in the Lord
Christ, and comes forth from him. It is true there are sundry other means, as his word and his works, that God has given the sons of men, to make a discovery of
himself unto them, and to give them some acquaintance with him, that, as the apostle speaks, Acts 17:27"they should seek the Lord, if happy they might find him;" but
yet, as that knowledge of God which we have by his works is but very weak and imperfect, so that which we have by the word, the letter of it, by reason of our
blindness, is not saving to us if we have no other help; for though that be light as the sun in the firmament, yet if we have no eyes in our heads, what can it avail us? - no
saving acquaintance with him, that may direct us to walk with him, can be obtained. This also is hid in the Lord Jesus, and comes forth from him, 1 John 5:20"He has
given us an understanding, that we should know him that is true;" - all other light whatever without his giving us an understanding, will not do it. He is the true Light,
which lighteth every one that is enlightened, John 1:9. He opens our understandings that we may understand the Scriptures, Luke 24:45; - none has known God at any
time, "but he has revealed him," John 1:18. God dwells in that "light which no man can approach unto," 1 Timothy 6:16. None has ever had any such acquaintance with
him as to be said to have seen him, but by the revelation of Jesus Christ. Hence he tells the Pharisees, that notwithstanding all their great knowledge which they
pretended, indeed they had "neither heard the voice of God at any time, nor seen his shape," John 5:37. They had no manner of spiritual acquaintance with God, but he
was unto them as a man whom they had never heard nor seen. There is no acquaintance with God, as love, and full of kindness, patience, grace, and pardoning mercy
(on which knowledge of him alone we can walk with him), but only in Christ; but of this fully before. This, then, also is hid in him.

3. There must, moreover, be a way wherein we must walk with God. God did at the beginning assign us a path to walk in with him, even the path of innocence and
exact holiness, in a covenant of works. This path, by sin, is so filled with thorns and briers, so stopped up by curses and wrath, that no flesh living can take one step in
that path; a new way for us to walk in must be found out, if ever we think to hold communion with God. And this also lies upon the former account. It is hid in Christ.
All the world cannot, but by and in him, discover a path that a man may walk one step with God in. And therefore the Holy Ghost tells us that Christ has consecrated,
dedicated, and set apart for that purpose, "a new and living way" into the holiest of all, Hebrews 10:20; a new one, for the first, old one was useless; a living one, for
the other is dead: therefore, saith he, verse 22, "Let us draw near;" having a way to walk in, let us draw near. And this way that he has prepared is no other but himself,
John 14:6. In answer to them who would go to the Father, and hold communion with him, he tells them, "I am the way; and no man comes to the Father but by me." He
is the medium of all communication between God and us. In him we meet, in him we walk. All influences of love, kindness, mercy, from God to us, are through him; all
our returns of love, delight, faith, obedience unto God, are all through him; - he being that "one way" God so often promiseth his people: and it is a glorious way, Isaiah
35:8 a high way, a way of holiness, a way that none can err in that once enter it; which is farther set out, Isaiah 42:16. All other ways, all paths but this, go down to the
chambers of death; they all lead to walk contrary to God.

4. But suppose all this, - that agreement be made, acquaintance given, and a way provided; yet if we have no strength to walk in that way, what will all this avail us?
This also, then, must be added; of ourselves we are of no strength, Romans 5:6 poor weaklings, not able to go a step in the ways of God. When we are set in the way,
either we throw ourselves down, or temptations cast us down, and we make no progress: and the Lord Jesus tells us plainly, that "without him we can do nothing," John
15:5; not any thing at all that shall have the least acceptation with God. Neither can all the creatures in heaven and earth yield us the least assistance. Men's contending
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Christ, which strengtheneth me," saith St. Paul, Philippians 4:13 who denies that of ourselves we have any sufficiency, 2 Corinthians 3:5. We that can do nothing in
ourselves, we are such weaklings, can do all things in Jesus Christ, as giants; and therefore in him we are, against all oppositions in our way, "more than conquerors,"
Romans 8:37; and that because "from his fullness we receive grace for grace," John 1:16. From him have we the Spirit of life and power, whereby he bears, as on
4. But suppose all this, - that agreement be made, acquaintance given, and a way provided; yet if we have no strength to walk in that way, what will all this avail us?
This also, then, must be added; of ourselves we are of no strength, Romans 5:6 poor weaklings, not able to go a step in the ways of God. When we are set in the way,
either we throw ourselves down, or temptations cast us down, and we make no progress: and the Lord Jesus tells us plainly, that "without him we can do nothing," John
15:5; not any thing at all that shall have the least acceptation with God. Neither can all the creatures in heaven and earth yield us the least assistance. Men's contending
to do it in their own power, comes to nothing. This part of this, wisdom also is hid in Christ. All strength to walk with God is from him. "I can do all things through
Christ, which strengtheneth me," saith St. Paul, Philippians 4:13 who denies that of ourselves we have any sufficiency, 2 Corinthians 3:5. We that can do nothing in
ourselves, we are such weaklings, can do all things in Jesus Christ, as giants; and therefore in him we are, against all oppositions in our way, "more than conquerors,"
Romans 8:37; and that because "from his fullness we receive grace for grace," John 1:16. From him have we the Spirit of life and power, whereby he bears, as on
eagles' wings, swiftly, safely, in the paths of walking with God. Any step that is taken in any way, by strength that is not immediately from Christ, is one step towards
hell. He first takes us by the arm and teaches us to go, until he leads us on to perfection. He has milk and strong meat to feed us; he strengthens us with all might, and is
with us in our running the race that is set before us. But yet,

5. Whence should we take this confidence as to walk with God; even our God, who is "a consuming fire?" Hebrews 12:29. Was there not such a dread upon his
people of old, that it was taken for granted among them that if they saw God at any time, it was not to be endured, - they must die? Can any, but with extreme horror,
think of that dreadful appearance that he made unto them of old upon mount Sinai; until Moses himself, who was their mediator, said, "I exceedingly fear and quake?"
Hebrews 12:21 and all the people said, "Let not God speak with us, lest we die?" Exodus 20:19. Nay, though men have apprehensions of the goodness and kindness
of God, yet upon any discovery, of his glory, how do they tremble, and are filled with dread and astonishment! Has it not been so with the "choicest of his saints?"
Habakkuk 3:16; Isaiah 6:5; Job 42:5, 6. Whence, then, should we take to ourselves this boldness, to walk with God? This the apostle will inform us in Hebrews 10:19;
it is "by the blood of Jesus:" so Ephesians 3:12"In him we have boldness, and access with confidence;" - not standing afar off, like the people at the giving of the law,
but drawing nigh to God with boldness; and that upon this account: - The dread and terror of God entered by sin; Adam had not the least thought of hiding himself until
he had sinned. The guilt of sin being on the conscience, and this being a common notion left in the hearts of all, that God is a most righteous revenger thereof; this fills
men with dread and horror at an apprehension of his presence, fearing that he is come to call their sins to remembrance. Now, the Lord Jesus, by the sacrifice and the
atonement that he has made, has taken away this conscience of sin; that is, a dread of revenge from God upon the account of the guilt thereof. He has removed the
slaying sword of the law, and on that account gives us great boldness with God; discovering him unto us now, no longer as a revenging Judge, but as a tender, merciful,
and reconciled Father. Moreover, whereas there is on us by nature a spirit of bondage, filling us with innumerable tormenting fears, he takes it away, and gives us "the
Spirit of adoption, whereby we cry Abba, Father," and behave ourselves with confidence and gracious boldness, as children: for "where the Spirit of the Lord is, there
is liberty," 2 Corinthians 3:17; that is, a freedom from all that dread and terror which the administration of the law brought with it. Now, as there is no sin that God will
more severely revenge than any boldness that man takes with him out of Christ; so there is no grace more acceptable to him than that boldness which he is pleased to
afford us in the blood of Jesus. There is, then,

6. But one thing more to add; and that is, that two cannot walk together unless they have the same design in hand, and aim at the same end. This also, in a word, is
given us in the Lord Jesus. The end of God is the advancement of his own glory; none can aim at this end, but only in the Lord Jesus. The sum of all is, that the whole
wisdom of our walking with God is hid in Christ, and from him only to be obtained; as has been manifest by an enumeration of particulars.

And so have I brought my first demonstration of what I intended unto a close, and manifested that all true wisdom and knowledge is laid up in, and laid out by, the Lord
Jesus; and this by an induction of the chief particular heads of those things wherein Confessedly our wisdom does consist. I have but one more to add, and therein I
shall be brief.

SECONDLY, then, I say this truth will be farther manifested by the consideration of the insufficiency and vanity of any thing else that may lay claim or pretend to a title
to wisdom.

There be two things in the world that do pass under this account: - 1. The one is learning or literature; skill and knowledge of arts, sciences, tongues, with the
knowledge of the things that are past. 2. prudence and skill for the management of ourselves in reference to others, in civil affairs, for public good; which is much the
fairest flower within the border of nature's garden. Now, concerning both these, I shall briefly evince, - (1.) That they are utterly insufficient for the compassing and
obtaining of those particular ends whereunto they are designed. (2.) That both of them in conjunction, with their utmost improvement, cannot reach the true general end
of wisdom. Both which considerations will set the crown, in the issue, upon the head of Jesus Christ:

1. Begin we with the first of these, and that as to the first particular. Learning itself, if it were all in one man, is not able to compass the particular end whereto it is
designed; which writes "vanity and vexation" upon the forehead thereof.

The particular end of literature (though not observed by many, men's eyes being fixed on false ends, which compels them in their progress "aberrare a scopo") is none
other but to remove some part of that curse which is come upon us by sin. Learning is the product of the soul's struggling with the curse for sin. Adam, at his first
creation, was completely furnished with all that knowledge (excepting only things not then in being, neither in themselves nor in any natural causes, as that which we now
call tongues, and those things that are the subject of story), as far as it lies in a needful tendency to the utmost end of man, which we now press after. There was no
straitness, much less darkness, upon his understanding, that should make him sweat for a way to improve, and make out those general conceptions of things which he
had. For his knowledge of nature, it is manifest, from his imposition of suitable names on all the creatures (the particular reasons of the most of which to us are lost);
wherein, from the approbation given of his nomination of things in the Scripture, and the significance of what yet remains evident, it is most apparent it was done upon a
clear acquaintance with their natures. Hence Plato could observe, that he was most wise that first imposed names on things; yea, had more than human wisdom. Were
the wisest man living, yea, a general collection of all the wise men in the world, to make an experiment of their skill and ]earning, in giving names to all living creatures,
suitable to their natures and expressive of their qualities, they would quickly perceive the loss they have incurred. Adam was made perfect, for the whole end of ruling
the creatures and living to God, for which he was made; which, without the knowledge of the nature of the one and the will of the other, he could not be. All this being
lost by sin, a multiplication of tongues also being brought in, as a curse for an after rebellion, the whole design of learning is but to disentangle the soul from this issue of
sin. Ignorance, darkness, and blindness, is come upon the understanding; acquaintance with the works of God, spiritual and natural, is lost; strangeness of
communication is given, by multiplication of tongues; tumultuating of passions and affections, with innumerable darkening prejudices, are also come upon us. To remove
and take this away - to disentangle the mind in its seasonings, to recover an acquaintance with the works of God, to subduct the soul from under the effects of the curse
of division of tongues - is the aim and tendency of literature. This is the "aliquid quo tendit;" and he that has any other aim in it, "Passim sequitur corvum testaque
lotoque." Now, not to insist upon that vanity and vexation of spirit, with the innumerable evils wherewith this enterprise is attended, this is that I only say, it is in itself no
way sufficient for the attainment of its end, which writes vanity upon its forehead with characters not to be obliterated. To this purpose I desire to observe these two
things:

(1.)That the knowledge aimed at to be recovered was given unto man in order to his walking with God, unto that supernatural end whereunto he was appointed. For
after he was furnished with all his endowments, the law of life and death was given to him, that he might know wherefore he received them. Therefore, knowledge in
him was spiritualized and sanctified: even that knowledge which he had by nature, in respect of its principle and end, was spiritual.

(2.)That the loss of it is part of that curse which was inflicted on us for sin. Whatever we come short in of the state of the first man in innocence, whether in loss of good
or addition of evil, it is all of the curse for sin. Besides, that blindness, ignorance, darkness, deadness, which is everywhere ascribed to us in the state of nature, does
fully comprise that also whereof we speak.
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On these two considerations it is most apparent that learning can no way of itself attain the end it aimeth at. For,

[1.]That light which by it is discovered (which, the Lord knows, is very little, weak, obscure, imperfect, uncertain, conjectural, for a great part only enabling men to
(2.)That the loss of it is part of that curse which was inflicted on us for sin. Whatever we come short in of the state of the first man in innocence, whether in loss of good
or addition of evil, it is all of the curse for sin. Besides, that blindness, ignorance, darkness, deadness, which is everywhere ascribed to us in the state of nature, does
fully comprise that also whereof we speak.

On these two considerations it is most apparent that learning can no way of itself attain the end it aimeth at. For,

[1.]That light which by it is discovered (which, the Lord knows, is very little, weak, obscure, imperfect, uncertain, conjectural, for a great part only enabling men to
quarrel with and oppose one another, to the reproach of reason, yet I say, that which is attained by it) is not in the least measure by it spiritualized, or brought into that
order of living to God, and with God, wherein at first it lay. This is wholly beyond its reach. As to this end, the apostle assures us that the utmost issue that men come
to, is darkness and folly, Romans 1:21, 22. Who knows not the profound inquiries, the subtle disputations, the acute seasonings, the admirable discoveries of Socrates,
Plato, and Aristotle, and others? What, as to the purpose in hand, did they attain by all their studies and endeavors? "Emorantesan", says the apostle, - "They became
fools." He that, by general consent, bears the crown of reputation for wisdom from them all, with whom to have lived was counted an inestimable happiness, died like a
fool, sacrificing a cock to AEsculapius. And another [apostle assures us], that Jesus Christ alone is "the true Light," that lighteth us, John 1:9. And there is not any that
has any true light, but what is immediately from him. After all the learning of men, if they have nothing else, they are still natural men, and perceive not the things of God.
Their light is still but darkness; and how great is that darkness! It is the Lord Jesus alone who is anointed to open the eyes of the blind. Men cannot spiritualize a notion,
nor lay it in any order to the glorifying of God. After all their endeavors, they are still blind and dark, yea, darkness itself, knowing nothing as they should. I know how
the men of these attainments are apt to say, "Are we blind also?" with great contempt of others; but God has blasted all their pride: "Where," saith he, "is the wise?
where is the scribe," etc., 1 Corinthians 1:20. I shall not add what Paul has farther cautioned us, to the seeming condemning of philosophy as being fitted to make spoil
of souls; nor what Tertullian with some other of the ancients have spoken of it; being very confident that it was the abuse, and not the true use and advantage of it, that
they opposed. But,

[2.]The darkness and ignorance that it strives to remove, being come upon us as a curse, it is not in the least measure, as it is a curse, able to remove it or take it away.
He that has attained to the greatest height of literature, yet if he has nothing else, - if he have not Christ, - is as much under the curse of blindness, ignorance, stupidity,
dullness, as the poorest, silliest soul in the world. The curse is only removed in him who was made a curse for us. Every thing that is penal is taken away only by him on
whom all our sins did meet in a way of punishment; yea, upon this account. The more abilities the mind is furnished withal, the more it closes with the curse, and
strengthens itself to act its enmity against God. All that it receives does but help it to set up high thoughts and imaginations against the Lord Christ. So that this
knowledge comes short of what in particular it is designed unto; and therefore cannot be that solid wisdom we are inquiring after.

There be sundry other things whereby it were easy to blur the countenance of this wisdom; and, from its intricacy, difficulty, uncertainty, unsatisfactoriness, - betraying
its followers into that which they most profess to avoid, blindness and folly, - to write upon it "vanity and vexation of spirit." I hope I shall not need to add any thing to
clear myself for not giving a due esteem and respect unto literature, my intendment being only to cast it down at the feet of Jesus Christ, and to set the crown upon his
head.

2. Neither can the second part of the choicest wisdom out of Christ attain the peculiar end whereunto it is appointed; and that is prudence in the management of civil
affairs, - than which no perishing thing is more glorious, - nothing more useful for the common good of human kind. Now, the immediate end of this prudence is to keep
the rational world in bounds and order, to draw circles about the sons of men, and to keep them from passing their allotted bounds and limits, to the mutual disturbance
and destruction of each other. All manner of trouble and disturbance ariseth from irregularity: one man breaking in upon the rights, usages, interests, relations of another,
sets this world at variance. The sum and aim of all wisdom below is, to cause all things to move in their proper sphere, whereby it would be impossible there should be
any more interfering than is in the celestial orbs, notwithstanding all their divers and various motions: to keep all to their own allotments, within the compass of the lines
that are fallen unto them, is the special end of this wisdom.

Now, it will be a very easy task, to demonstrate that all civil prudence whatever (besides the vexation of its attainment, and loss being attained) is no way able to
compass this end. The present condition of affairs throughout the world, as also that of former ages, will abundantly testify it; but I shall farther discover the vanity of it
for this end in some few observations. And the

(1.)First is, That, through the righteous judgement of God lopping off the top flowers of the pride of men, it frequently comes to pass that those who are furnished with
the greatest abilities of this kind do lay them out to a direct contrary end unto that which is their natural tendency and aim. From whom, for the most part, are all the
commotions in the world, - the breaking up of bounds, setting the whole frame of nature on fire? is it not from such men as these. Were not men so wise, the world,
perhaps, would be more quiet, when the end of wisdom is to keep it in quietness. This seems to be a curse that God has spread upon the wisdom of the world, in the
most in whom it is, that it shall be employed in direct opposition to its proper end.

(2.)That God has made this a constant path towards the advancement of his own glory, even to leaven the wisdom and the counsels of the wisest of the sons of men
with folly and madness, that they shall, in the depth of their policy, advise things for the compassing of the ends they do propose as unsuitable as any thing that could
proceed out of the mouth of a child or a fool, and as directly tending to their own disappointment and ruin as any thing that could be invented against them. "He
destroys the wisdom of the wise, and brings to nothing the understanding of the prudent," 1 Corinthians 1:19. This he largely describes, Isaiah 19:11-14. Drunkenness
and staggering is the issue of all their wisdom; and that upon this account, - the Lord gives them the spirit of giddiness. So also Job 5:12-14. They meet with darkness in
the day-time: when all things seem clear about them, and a man would wonder how men should miss their way, then will God make it darkness to such as these. So
Psalm 33:10. Hence God, as it were, sets them at work, and undertakes their disappointment, Isaiah 8:9, 10"Go about your counsels," saith the Lord, "and I will take
order that it shall come to nought." And, Psalm 2:3, 4 when men are deep at their plots and contrivances, God is said to have them in derision, to laugh them to scorn,
seeing the poor worms industriously working out their own ruin. Never was this made more clear than in the days wherein we live. Scarcely have any wise men been
brought to destruction, but it has evidently been through their own folly; neither has the wisest counsel of most been one jot better than madness.

(3.)That this wisdom, which should tend to universal quietness, has almost constantly given universal disquietness unto themselves in whom it has been most eminent. "In
much wisdom is much grief," Ecclesiastes 1:18. And in the issue, some of them have made away with themselves, as Ahithophel; and the most of them have been
violently dispatched by others. There is, indeed, no end of the folly of this wisdom. The great men of the world carry away the reputation of it; - really it is found in few
of them. They are, for the most part, common events, whereunto they contribute not the least mite, which are ascribed to their care, vigilance, and foresight. Mean men,
that have learned to adore what is above them, reverence the meetings and conferences of those who are in greatness and esteem. Their weakness and folly is little
known. Where this wisdom has been most eminent, it has dwelt so close upon the borders of atheism, been attended with such falseness and injustice, that it has made
its possessors wicked and infamous.

I shall not need to give any more instances to manifest the insufficiency of this wisdom for the attaining of its own peculiar and immediate end. This is the vanity of any
thing whatever, - that it comes short of the mark it is directed unto. It is far, then, from being true and solid wisdom, seeing on the forehead thereof you may read
"Disappointment."

And this is the first reason why true wisdom cannot consist in either of these, - because they come short even of the particular and immediate ends they aim at. But,

Secondly,
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demonstration, and it were a facile thing to discover their disability and unsuitableness for the true end of wisdom; but it is so professedly done by him who had the
largest portion of both of any of the sons of men (Solomon in his Preacher), that I shall not any farther insist upon it.
"Disappointment."

And this is the first reason why true wisdom cannot consist in either of these, - because they come short even of the particular and immediate ends they aim at. But,

Secondly, Both these in conjunction, with their utmost improvement, are not able to reach the true general end of wisdom. This assertion also falleth under an easy
demonstration, and it were a facile thing to discover their disability and unsuitableness for the true end of wisdom; but it is so professedly done by him who had the
largest portion of both of any of the sons of men (Solomon in his Preacher), that I shall not any farther insist upon it.

To draw, then, unto a close: - if true and solid wisdom is not in the least to be found amongst these, if the pearl be not hid in this field, if these two are but vanity and
disappointment, it cannot but be to no purpose to seek for it in any thing else below, these being amongst them incomparably the most excellent; and therefore, with one
accord, let us set the crown of this wisdom on the head of the Lord Jesus.

Let the reader, then, in a few words, take a view of the tendency of this whole digression. To draw our hearts to the more cheerful entertainment of and delight in the
Lord Jesus, is the aim thereof. If all wisdom be laid up in him, and by an interest in him only to be attained, - if all things beside him and without him that lay claim
thereto are folly and vanity, - let them that would be wise learn where to repose their souls.

CHAPTER 4

Of communion with Christ in a conjugal relation in respect of consequential affections

His delight in his saints first insisted on, Isaiah 62:5; Cant. 3:11 Proverbs 8:21 - Instance of Christ's delight in believers - He reveals his whole heart to them, John
15:14, 16; himself, 1 John 14:21; his kingdom; enables them to communicate their mind to him, giving them assistance, a way, boldness, Romans 8:26, 27 - The saints
delight in Christ; this manifested Cant. 2:7; 8:6 - Cant. 3:1-5 opened - Their delight in his servants and ordinances of worship for his sake.

The communion begun, as before declared, between Christ and the soul, is in the next place carried on by suitable consequential affections, - affections suiting such a
relation. Christ having given himself to the soul, loves the soul; and the soul having given itself unto Christ, loveth him also. Christ loves his own, yea, "loves them to the
end," John 13:l; and the saints they love Christ, they "love the Lord Jesus Christ in sincerity," Ephesians 6:24.

Now the love of Christ, wherewith he follows his saints, consists in these four things: - I. Delight. 2. Valuation. 3. Pity, or compassion. 4. Bounty. The love, also, of the
saints unto Christ may be referred to these four heads: - Delight; Valuation; Chastity; Duty.

Two of these are of the same kind, and two distinct; as is required in this relation, wherein all things stand not on equal terms.

I. The first thing on the part of Christ is delight. Delight is the flowing of love and joy, - the rest and complacence of the mind in a suitable, desirable good enjoyed.
Now, Christ delights exceedingly in his saints: "As the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee," Isaiah 62:5. Hence he calleth the day of
his espousals, the day of the "gladness of his heart," Cant. 3:11. It is known that usually this is the most unmixed delight that the sons of men are in their pilgrimage made
partakers of. The delight of the bridegroom in the day of his espousals is the height of what an expression of delight can be carried unto. This is in Christ answerable to
the relation he takes us into. His heart is glad in us, without sorrow. And every day whilst we live is his wedding-day. It is said of him, Zephaniah 3:17"The Lord thy
God in the midst of thee" (that is, dwelling amongst us, taking our nature, John 1:14) "is mighty; he will save, he will rejoice over thee with joy; he will rest in his love, he
will joy over thee with singing;" which is a full description of delight, in all the parts of it, - joy and exultation, rest and complacence. "I rejoiced," saith he, "in the
habitable parts of the earth, and my delights were with the sons of men," Proverbs 8:31. The thoughts of communion with the saints were the joy of his heart from
eternity. On the compact and agreement that was between his Father and him, that he should divide a portion with the strong, and save a remnant for his inheritance, his
soul rejoiced in the thoughts of that pleasure and delight which he would take in them, when he should actually take them into communion with himself. Therefore in the
preceding verse it is said he was by him as "'amon", say we, "As one brought up with him," "alumnus;" the LXX render it "harmodzousa", and the Latin, with most other
translations, "cuncta componens," or "disponens". The word taken actively, signifies him whom another takes into his care to breed up, and disposeth of things for his
advantage. So did Christ take us then into his care, and rejoiced in the thoughts of the execution of his trust. Concerning them he saith, "Here will I dwell, and here will I
make my habitation for ever." For them has he chosen for his temple and his dwelling-place, because he delighteth in them. This makes him take them so nigh himself in
every relation. As he is God, they are his temple; as he is a king, they are his subjects, - he is the king of saints; as he is a head, they are his body, - he is the head of the
church; as he is a first-born, he makes them his brethren, - "he is not ashamed to call them brethren."

I shall choose out one particular from among many as an instance for the proof of this thing; and that is this: - Christ reveals his secrets, his mind, unto his saints, and
enables them to reveal the secrets of their hearts to him, - an evident demonstration of great delight. It was Samson's carnal delight in Delilah that prevailed with him to
reveal unto her those things which were of greatest concernment unto him; he will not hide his mind from her, though it cost him his life. It is only a bosom friend into
whom we will unbosom ourselves Neither is there, possibly, a greater evidence of delight in close communion than this, that one will reveal his heart unto him whom he
takes into society, and not entertain him with things common and vulgarly known. And therefore have I chose this instance, from amongst a thousand that might be
given, of this delight of Christ in his saints.

He, then, communicates his mind unto his saints, and unto them, only; - his mind, the counsel of his love, the thoughts of his heart, the purposes of his bosom, for our
eternal good, - his mind, the ways of his grace, the workings of his Spirit, the rule of his scepter, And the obedience of his gospel. All spiritual revelation is by Christ.
He is "the true Light, that lighteth every man that comes into the world," John 1:9. He is the "Day-spring," the "Day-star," and the "Sun;" so that it is impossible any light
should be but by him. From him it is that "the secret of the Lord is with them that fear him, and he shows them his covenant," Psalm 25:14; as he expresses it at large,
John 15:14, 15"Ye are my friends, if ye do whatsoever I command you. Henceforth I call you not servants; for the servant knoweth not what his Lord does: but I have
called you friends; for all things that I have heard of my Father I have made known unto you." He makes them as his friends, and useth them as friends, - as bosom
friends, in whom he is delighted. He makes known all his mind unto them; every thing that his Father has committed to him as Mediator to be revealed, Acts 20:24.
And the apostle declares how this is done, 1 Corinthians 2:10, 11"God has revealed these things unto us by his Spirit; for we have received him, that we might know
the things that are freely given us of God." He sends us his Spirits as he promised, to make known his mind unto his saints, and to lead them into all truth. And thence
the apostle concludes, "We have known the mind of Christ," verse l6; "for he useth us as friends, and declareth it unto us," John 1:18. There is not any thing in the heart
of Christ, wherein these his friends are concerned, that he does not reveal to them. All his love, his goodwill, the secrets of his covenant, the paths of obedience, the
mystery of faith, is told them.

And all this is spoken in opposition to unbelievers, with whom he has no communion. These know nothing of the mind of Christ as they ought: "The natural man
receiveth not the things that are of God," 1 Corinthians 2:14. There is a wide difference between understanding the doctrine of the Scripture as in the letter, and a true
knowing the mind of Christ. This we have by special unction from Christ, 1 John 2:27"We have an unction from the Holy One, and we know all things," 1 John 2:20.

Now, the things which in this communion Christ reveals to them that he delights in, may be referred to these two heads: - 1. Himself 2. His kingdom.

1. Himself. John 14:21"He that loveth me shall be loved of my Father; and I will love him, and will manifest myself unto him;" - "manifest myself in all my graces,
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the true worth and value of the pearl of price; let others look upon him as having neither form nor comeliness, as no way desirable, he will manifest himself and his
excellencies unto them in whom he is delighted, that they shall see him altogether lovely. He will vail himself to all the world; but the saints with open face shall behold his
Now, the things which in this communion Christ reveals to them that he delights in, may be referred to these two heads: - 1. Himself 2. His kingdom.

1. Himself. John 14:21"He that loveth me shall be loved of my Father; and I will love him, and will manifest myself unto him;" - "manifest myself in all my graces,
desirableness, and loveliness; he shall know me as I am, and such I will be unto him, - a Savior, a Redeemer, the chiefest of ten thousand." He shall be acquainted with
the true worth and value of the pearl of price; let others look upon him as having neither form nor comeliness, as no way desirable, he will manifest himself and his
excellencies unto them in whom he is delighted, that they shall see him altogether lovely. He will vail himself to all the world; but the saints with open face shall behold his
beauty and his glory, and so be translated into the image of the same glory, as by the Spirit of the Lord, 2 Corinthians 3:18.

2. His kingdom. They shall be acquainted with the government of his Spirit in their hearts; as also with his rule and the administration of authority in his word, and among
his churches.

(1.)Thus, in the first place, does he manifest his delight in his saints, - he communicates his secrets unto them. He gives them to know his person, his excellencies, his
grace, his love, his kingdom, his will, the riches of his goodness, and the bowels of his mercy, more and more, when the world shall neither see nor know any such
thing.

(2.)He enables his saints to communicate their mind, to reveal their souls, unto him, that so they may walk together as intimate friends. Christ knows the minds of all. He
knows what is in man, and needs not that any man testify of him, John 2:25. He searcheth the hearts and trieth the reins of all, Revelation 2:23. But all know not how to
communicate their mind to Christ. It will not avail a man at all that Christ knows his mind; for so he does of every one, whether he will or no; - but that a man can make
his heart known unto Christ, this is consolation. Hence the prayers of the saints are incense, odors; and those of others are howling, cutting off a dog's neck, offering of
swine's blood, - an abomination unto the Lord. Now, three things are required to enable a man to communicate his heart unto the Lord Jesus:

[1.]Assistance for the work; for of ourselves we cannot do it. And this the saints have by the Spirit of Jesus, Romans 8:26, 27"Likewise the Spirit also helpeth our
infirmities: for we know not what we should pray for as we ought; but the Spirit itself maketh intercession for us with greenings which cannot be uttered. And he that
searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God." All endeavors, all attempts for
communion with God, without the supplies of the Spirit of supplications, without his effectual working in the heart, is of no value, nor to any purpose. And this opening
of our hearts and bosoms to the Lord Jesus is that wherein he is exceedingly delighted. Hence is that affectionate call of his unto us, to be treating with him on this
account, Cant. 2:14"O my dove, that art in the secret places of the stairs, let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance
is comely." When the soul on any account is driven to hide itself, - in any neglected condition, in the most unlikely place of abode, - then does he call for this
communication of itself by prayer to him; for which he gives the assistance of the Spirit mentioned.

[2.]A way whereby to approach unto God with our desires. This, also, we have by him provided for us, John 14:5, 6"Thomas saith unto Jesus, Lord, we know not
whither thou goest; and how can we know the way? Jesus saith unto him, I am the way; no man comes unto the Father, but by me." That way which we had of going
unto God at our creation is quite shut up by sin. The sword of the law, which has fire put into it by sin, turns every way, to stop all passages unto communion with God.
Jesus Christ has "consecrated a new and living way" (for the saints) "through the vail, that is to say, his flesh," Hebrews 10:20. He has consecrated and set it apart for
believers, and for them alone. Others pretend to go to God with their prayers, but they come not nigh him. How can they possibly come to the end who go not in the
way? Christ only is the way to the throne of grace; none comes to God but by him. "By him we have an access in one Spirit unto the Father," Ephesians 2:18. These
two things, then, the saints have for the opening of their hearts at the throne of grace, - assistance and a way. The assistance of the Spirit, without which they are
nothing; and the way of Christ's mediation, without which God is not to be approached unto.

[3.]Boldness to go unto God. The voice of sinners in themselves, if once acquainted with the terror of the Lord, is, - "Who among us shall dwell with the devouring fire?
who among us shall dwell with everlasting burnings?" Isaiah 33:14. And no marvel; shame and trembling before God are the proper issues of sin. God will revenge that
carnal, atheistical boldness which sinners out of Christ do use towards him. But we have now "boldness to enter into the holiest by the blood of Jesus, by a new and
living way, which he has consecrated for us) through the vail, that is to say, his flesh: and having an high priest over the house of God, we may draw near with a true
heart, in full assurance of faith," Hebrews 10:19, 20. The truth is, such is the glory and terror of the Lord, such the infinite perfection of his holiness, that, on clear sight
of it, it will make the soul conclude that of itself it cannot serve him; nor will it be to any advantage, but add to the fierceness of his destruction, once to draw nigh to
him. It is in Christ alone, and on the account alone of his oblation and intercession, that we have any boldness to approach unto him. And these three advantages have
the saints of communicating their minds unto the Lord Christ, which he has provided for them, because he delights in them.

To touch a little by the way, because this is of great importance, I will instance in one of these, as I might in every one, that you may see the difference between a
spiritual revealing of our minds unto Christ in this acceptable manner, and that praying upon conviction which others practice; and this shall be from the first, - namely,
the assistance we have by the Spirit.

1st.The Spirit of Christ reveals to us our own wants, that we may reveal them unto him: "We know not what we should pray for as we ought," Romans 8:26; no
teachings under those of the Spirit of God are able to make our souls acquainted with their own wants, - its burdens, its temptations. For a soul to know its wants, its
infirmities, is a heavenly discovery. He that has this assistance, his prayer is more than half made before he begins to pray. His conscience is affected with what he has
to do; his mind and spirit contend within him, there especially where he finds himself most straitened. He brings his burden on his shoulders, and unloads himself on the
Lord Christ. He finds (not by a perplexing conviction, but a holy sense and weariness of sin) where he is dead, where dull and cold, wherein unbelieving, wherein
tempted above all his strength, where the light of God's countenance is wanting. And all these the soul has a sense of by the Spirit, - an inexpressible sense and
experience. Without this, prayer is not prayer; men's voices may be heard, but they speak not in their hearts. Sense of want is the spring of desire; - natural, of natural;
spiritual, of spiritual. Without this sense given by the Holy Ghost, there is neither desire nor prayer.

2ndly.The expressions, or the words of such persons, come exceeding short of the laboring of their hearts; and therefore, in and after their supplications, "the Spirit
makes intercession with sighs and groans that cannot be uttered." Some men's words go exceedingly beyond their hearts. Did their spirits come up to their expressions,
it were well. He that has this assistance can provide no clothing that is large and broad enough to set forth the desires of his heart; and therefore, in the close of his best
and most fervent supplications, such a person finds a double dissatisfaction in them: - 1. That they are not a righteousness to be rested on; that if God should mark what
is in them amiss, they could not abide the trial. 2. That his heart in them is not poured out, nor delivered in any proportion to the holy desires and laborings that were
conceived therein; though he may in Christ have great refreshment by them. The more they [saints] speak, the more they find they have left unspoken.

3rdly.The intercession of the saints thus assisted is according to the mind of God; that is, they are guided by the Spirit to make requests for those things unto God which
it is his will they should desire, - which he knows to be good for them, useful and suitable to them, in the condition wherein they are. There are many ways whereby we
may know when we make our supplications according to the will of God. I shall instance only in one; that is, when we do it according to the promise: when our prayers
are regulated by the promise, we make them according to the will of God. So David, Psalm 119:49"Remember the word upon which thou hast caused me to hope." He
prays, and regulates his desire by the word of promise wherein he had trusted. But yet, men may ask that which is in the promise, and yet not have their prayers
regulated by the promise. They may pray for what is in the promise, but not as it is in the promise. So James says some "ask and receive not, because they ask amiss,
that they may spend it on their lusts," chap. 4:3. Though the things which God would have us ask be requested, yet if not according as he would have us do it, we ask
amiss.
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Two things are required, that we may pray for the things in the promise, as they are in the promise:

(1st.)That we look upon them as promised, and promised in Christ; that is, that all the reason we have whence we hope for attaining the things we ask for, is from the
regulated by the promise. They may pray for what is in the promise, but not as it is in the promise. So James says some "ask and receive not, because they ask amiss,
that they may spend it on their lusts," chap. 4:3. Though the things which God would have us ask be requested, yet if not according as he would have us do it, we ask
amiss.

Two things are required, that we may pray for the things in the promise, as they are in the promise:

(1st.)That we look upon them as promised, and promised in Christ; that is, that all the reason we have whence we hope for attaining the things we ask for, is from the
mediation and purchase of Christ, in whom all the promises are yea and amen. This it is to ask the Father in Christ's name, - God as a father, the fountain; and Christ as
the procurer of them.

(2ndly.)That we ask for them for the end of the promise, not to spend on our lusts. When we ask pardon for sin, with secret reserves in our hearts to continue in sin, we
ask the choicest mercy of the covenant, to spend it on our lusts. The end of the promise the apostle tells us, 2 Corinthians 7:1"Having these promises, let us cleanse
ourselves from all pollution of the flesh and spirit, perfecting holiness in the fear of God." When we ask what is in the promise, as it is in the promise, to this end of the
promise, our supplications are according to the will of God. And this is the first conjugal affection that Christ exerciseth towards believers, - he delights in them; which
that he does is evident, as upon other considerations innumerable, so from the instance given.

In return hereunto, for the carrying on of the communion between them, the saints delight in Christ; he is their joy, their crown, their rejoicing, their life, food, health,
strength, desire, righteousness, salvation, blessedness: without him they have nothing; in him they shall find all things Galatians 6:14"God forbid that I should glory, save
in the cross of our Lord Jesus Christ." He has, from the foundation of the world, been the hope, expectation, desire, and delight of all believers. The promise of him was
all (and it was enough) that God gave Adam in his inexpressible distress, to relieve and comfort him, Genesis 3:15. Eve perhaps supposed that the promised seed had
been born in her first-born, when she said, "I have gotten a man from the LORD" (so most properly, "'et" denoting the fourth case); and this was the matter of her joy,
Genesis 4:1. Lamech having Noah given to him as a type of Christ and salvation by him, cries out, "This same shall comfort us concerning our work and toil of our
hands, because of the ground which the LORD has cursed," Genesis 5:29; he rejoices in him who was to take away the curse, by being made a curse for us. When
Abraham was in the height of his glory, returning from the conquest of the kings of the east, that came against the confederate kings of the vale of Sodom, God appears
to him with a glorious promise, Genesis 15:1"Fear not, Abram: I am thy shield, and thy exceeding great reward." What now could his soul more desire? Alas! he cries
(as Reuben afterward, upon the loss of Joseph), "The child is not, and whither shall I go?" Verse 2, "Lord God, what wilt thou give me, seeing I go childless?" "Thou
hast promised that in my seed shall all the earth be blessed; if I have not that seed, ah! what good will all other things do me?" Thence it is said that he "rejoiced to see
the day of Christ; he saw it, and was glad," John 8:56; the thoughts of the coming of Christ, which he looked on at the distance of two thousand years, was the joy and
delight of his heart. Jacob, blessing his sons, lifted up his spirit when he comes to Judah, in whom he considered the Shiloh to come, Genesis 49:8, 9; and a little after,
wearied with the foresight and consideration of the distresses of his posterity, this he diverts to for his relief, as that great delight of his soul: "I have waited for thy
Salvation, O God;" for him who was to be the salvation of his people. But it would be endless to instance in particulars. Old Simon sums up the whole: Christ is God's
salvation, and Israel's glory, Luke 2:30, 31; and whatever was called the glory of old, it was either himself or a type of him. The glory of man is their delight. Hence,
Haggai 2:7 he is called "The Desire of all nations." Him whom their soul loves and delights in, [they] desire and long after. So is the saints' delight in him made a
description of him, by way of eminence, Malachi 3:1: "The Lord whom ye seek shall suddenly come to his temple, even the messenger of the covenant whom ye delight
in." "He whom ye seek, whom ye delight in," is the description of Christ. He is their delight and desirable one, the person of their desire. To fix on something in
particular:

In that pattern of communion with Jesus Christ which we have in the Canticles, this is abundantly insisted on. The spouse tells us that she sits down under his shadow
with great delight, Cant. 2:3. And this delight to be vigorous and active, she manifests several ways; wherein we should labor to find our hearts in like manner towards
him:

1. By her exceeding great care to keep his company and society, when once she had obtained it, chap. 2:7, "I charge you, O ye daughters of Jerusalem, by the roes,
and by the hinds of the field, that ye stir not up, nor awake my love till he please." Having obtained sweet communion with Christ, described in the verses foregoing (of
which before), here she expresseth her delight in it and desire of the continuance of it; and therefore, following on the allusion formerly insisted on, she speaks as one
would do to her companion, [as one] that had rest with one she loved: "I charge you, by all that is dear to you, - by the things you most delight in, which among the
creatures are most lovely, all the pleasant and desirable things that you can think of, - that you disturb him not." The sum of her aim and desire is, that nothing may fall
out, nothing of sin or provocation happen, that may occasion Christ to depart from her, or to remove from that dispensation wherein he seemed to take that rest in her:
"O stir him not up until he please!" that is, never. "ha'ahavah", - love itself in the abstract, to express a "pathos", or earnest affection; for so that word is often used.
When once the soul of a believer has obtained sweet and real communion with Christ, it looks about him, watcheth all temptations, all ways whereby sin might
approach, to disturb him in his enjoyment of his dear Lord and Savior, his rest and desire. How does it charge itself not to omit any thing, nor to do any thing that may
interrupt the communion obtained! And because the common entrance of temptations, which tend to the disturbance of that rest and complacency which Christ takes in
the soul, is from delightful diversions from actual communion with him; therefore is desire strong and active that the companions of such a soul, those with whom it does
converse, would not, by their proposals or allurements, divert it into any such frame as Christ cannot delight nor rest in. A believer that has gotten Christ in his arms, is
like one that has found great spoils, or a pearl of price. He looks about him every way, and fears every thing that may deprive him of it. Riches make men watchful; and
the actual sensible possession of him, in whom are all the riches and treasure of God, will make men look about them for the keeping of him. The line of choicest
communion, is a line of the greatest spiritual solicitousness: carelessness in the enjoyment of Christ pretended, is a manifest evidence of a false heart.

2. The spouse manifests her delight in him, by the utmost impatience of his absence, with desires still of nearer communion with him. Chap. 8:6, "Set me as a seal upon
thine heart, as a seal upon thine arm: for love is strong as death; jealousy is cruel as the grave: the coals thereof are coals of fire, which has a most vehement flame." The
allusion is doubtless from the high priest of the Jews, in his spiritual representation of the church before God. He had a breastplate which he is said to wear on his heart,
Exodus 28:29 wherein the names of the children of Israel were engraven, after the manner of seals or signets, and he bare them for a memorial before the Lord. He had
the like also upon his shoulders, or on his arms, verses 11, 12; both representing the priesthood of Christ, who bears the names of all his before his Father in the "holy
of belies," Hebrews 9:24. Now the seal on the heart, is near, inward, tender love and care, which gives an impression and image on the heart of the thing so loved "Set
me," saith the spouse, "as a seal upon thine heart;" - "Let me be constantly fixed in thy most tender and affectionate love; let me always have a place in thine heart; let
me have an engraving, a mighty impression of love, upon thine heart, that shall never be obliterated." The soul is never satisfied with thoughts of Christ's love to it. "O
that it were more, that it were more! that I were as a seal on his heart!" is its language. The soul knows, indeed, on serious thoughts, that the love of Christ is
inconceivable, and cannot be increased; but it would fain work up itself to an apprehension of it: and therefore she adds here, "Set me as a seal upon thine arm." The
heart is the fountain, but close and hidden; the arm is manifestation and power. "Let," saith the spouse, "thy love be manifested to me in thy tender and powerful
persuasion of me." Two things are evident in this request: - the continual mindfulness of Christ of the soul, as having its condition still in his eye, engraven on his arm,
Isaiah 49:15, 16 with the exalting of his power for the preservation of it, suitable to the love of his heart unto it; and the manifestation of the hidden love and care of the
heart of Christ unto the soul, being made visible on his arm, or evident by the fruit of it. This is that which she would be assured of; and without a sense whereof there is
no rest to be obtained.

The reason she gives of this earnestness in her supplications, is that which principally evinces her delight in him: "Love is strong as death, jealousy is cruel as the grave,"
or "hard as hell." This is the intendment of what is so loftily set out by so many metaphors in this and the following verse: - "I am not able to bear the workings of my
love to thee, unless I may always have society and fellowship with thee. There is no satisfying of my love without it. It is as the grave, that still says Give, give. Death is
not satisfied without its prey; if it have not all, it has nothing: let what will happen, if death has not its whole desire, it has nothing at all. Nor can it be withstood in its
appointed
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turned aside than death in its time. Also, I am not able to bear my jealous thoughts: I fear thou dost not love me, that thou hast forsaken me; because I know I deserve
not to be beloved. These thoughts are hard as hell; they give no rest to my soul: if I find not myself on thy heart and arm, I am as one that lies down in a bed of coals."
This also argues a holy greediness of delight.
The reason she gives of this earnestness in her supplications, is that which principally evinces her delight in him: "Love is strong as death, jealousy is cruel as the grave,"
or "hard as hell." This is the intendment of what is so loftily set out by so many metaphors in this and the following verse: - "I am not able to bear the workings of my
love to thee, unless I may always have society and fellowship with thee. There is no satisfying of my love without it. It is as the grave, that still says Give, give. Death is
not satisfied without its prey; if it have not all, it has nothing: let what will happen, if death has not its whole desire, it has nothing at all. Nor can it be withstood in its
appointed season; no ransom will be taken. So is my love; if I have thee not wholly, I have nothing. Nor can all the world bribe it to a diversion; it will he no more
turned aside than death in its time. Also, I am not able to bear my jealous thoughts: I fear thou dost not love me, that thou hast forsaken me; because I know I deserve
not to be beloved. These thoughts are hard as hell; they give no rest to my soul: if I find not myself on thy heart and arm, I am as one that lies down in a bed of coals."
This also argues a holy greediness of delight.

3. She farther manifests this by her solicitousness, trouble, and perplexity, in his loss and withdrawings. Men bewail the loss of that whose whole enjoyment they delight
in; we easily bear the absence of that whose presence is not delightful. This state of the spouse is discovered, Cant. 3:1-3"By night on my bed I sought him whom my
soul loveth: I sought him, but I found him not. I will rise now, and go about the city in the streets, and in the broad ways I will seek him whom my soul loveth: I sought
him, but I found him not. The watchmen that go about the city found me: to whom I said, Saw ye him whom my soul loveth?" It is night now with the soul, - a time of
darkness and trouble, or affliction. Whenever Christ is absent, it is night with a believer. He is the sun; if he go down upon them, if his beams be eclipsed, if in his light
they see no light, it is all darkness with them. Here, whether the coming of the night of any trouble on her made her discover Christ's absence, or the absence of Christ
made it night with her, is not expressed. I rather think the latter; because, setting that aside, all things seem to be well with her. The absence of Christ will indeed make it
night, dark as darkness itself, in the midst of all other glowing consolations. But is the spouse contented with this dispensation? She is upon her bed, - that is, of ease
(the bed, indeed, sometimes signifies tribulation, Revelation 2:22; but in this book, everywhere, rest and contentment: here is not the least intimation of any tribulation
but what is in the want of Christ); but in the greatest peace and opportunity of ease and rest, a believer finds none in the absence of Christ: though he be on his bed,
having nothing to disquiet him, he rests not, if Christ, his rest, be not there. She "sought him." Seeking of Christ by night, on the bed (that is, alone, in immediate inquest,
and in the dark), has two parts: - searching of our own souls for the cause of his absence; secondly, searching the promises for his presence.

(1.)The soul finding not Christ present in his wonted manner, warming, cherishing, reviving it with love, nigh to it, supping with it, always filling its thoughts with himself,
dropping myrrh and sweet tastes of love into it; but, on the contrary, that other thoughts crowd in and perplex the heart, and Christ is not nigh when inquired after; it
presently inquires into the cause of all this, calls itself to an account what it has done, how it has behaved itself, that it is not with it as at other times, - that Christ has
withdrawn himself, and is not nigh to it in the wonted manner. Here it accomplishes a diligent search; it considers the love, tenderness, and kindness of the Lord Jesus,
what delight he takes in abiding with his saints, so that his departure is not without cause and provocation. "How," saith it, "have I demeaned myself, that I have lost my
Beloved? where have I been wandering after other lovers?" And when the miscarriage is found out, it abounds in revenge and indignation.

(2.)Having driven this to some issue, the soul applieth itself to the promises of the covenant, wherein Christ is most graciously exhibited unto it; considers one, ponders
another, to find a taste of him; - it considers diligently if it can see the delightful countenance and favor of Christ in them or no. But now, if (as it often falls out) the soul
finds nothing but the carcass, but the bare letter, in the promise, - if it come to it as to the grave of Christ, of which it may be said (not in itself, but in respect of the
seeking soul), "He is risen, he is not here," this amazes the soul, and it knows not what to do. As a man that has a jewel of great price, having no occasion to use it, lays
it aside, as he supposes, in a safe place; in an agony and extremity of want going to seek for his jewel, he finds it not in the place he expected, and is filled with
amazement, and knows not what to do; - so is it with this pearl of the gospel. After a man has sold all that he has for it, and enjoyed it for a season, then to have it
missing at a time of need, it must needs perplex him. So was it with the spouse here. "I sought him," saith she, "but I found him not;" a thing which not seldom befalls us
in our communion with Christ.

But what does she now do? does she give over, and search no more? Nay; but says she, verse 2, "'I will arise;' I will not so give over. I must have Christ, or die. I will
now arise," (or, "let me arise,") "and go about this business."

[1.]She resolves to put herself upon another course, a more vigorous inquest: "I will arise and make use of other means besides those of private prayer, meditation, self-
searching, and inquiring into the promises;" which she had insisted on before. It carries,

1st.Resolution, and a zealous, violent casting off that frame wherein she had lost her love. "'I a will arise;' I will not rest in this frame: I am undone if I do." So, sometimes
God calls his church to arise and shake itself out of the dust. Abide not in that condition.

2ndly.Diligence. "I will now take another course; I will leave no way unattempted, no means untried, whereby I may possibly recover communion with my Beloved."

This is the condition of a soul that finds not the wonted presence of Christ in its private and more retired inquiries, - dull in prayer, wandering in meditations, rare in
thoughts of him, - "I will not bear this frame: whatever way God has appointed, I will, in his strength, vigorously pursue, until this frame be altered, and I find my
Beloved."

[2.]Then the way she puts herself upon, as to go about the city. Not to insist upon particulars, nor to strain the parts of the allegory too far, the city here intended is the
city of God, the church; and the passing through the broad and narrow streets, is the diligent inquiry that the spouse makes in all the paths and ordinances given unto it.
This, then, is the next thing the soul addresses itself unto in the want of Christ: - when it finds him not in any private endeavors, it makes vigorous application to the
ordinances of public worship; in prayer, in preaching, in administration of the seals, does it look after Christ. Indeed, the great inquiry the souls of believers make, in
every ordinance, is after Christ. So much as they find of him, so much sweetness and refreshment have they, and no more. Especially when under any desertion, they
rise up to this inquiry: they listen to every word, to every prayer, to find if any thing of Christ, any light from him, any life, any love, appears to them. "Oh, that Christ
would at length meet me in this or that sermon, and recover my poor heart to some sight of his love, - to some taste at kindness!" The solicitousness of a believer in his
inquest after Christ, when he finds not his presence, either for grace or consolation, as in former days, is indeed inexpressible. Much of the frame of such a heart is
couched in the redoubling of the expression, "I sought him, I sought him;" setting out an inconceivable passion, and suitably industrious desire. Thus, being disappointed
at home, the spouse proceeds.

But yet see the event of this also: "She sought him, but found him not." It does sometimes so fall out, all will not do: "They shall seek him, and not find him;" they shall
not come nigh him. Let them that enjoy any thing of the presence of Christ take heed what they do; if they provoke him to depart, if they lose him, it may cost them
many a bitter inquiry before they find him again. When a soul prays and meditates, searches the promises in private; when it with earnestness and diligence attends all
ordinances in public, and all to get one glimpse of the face of Jesus Christ, and all in vain, it is a sad condition.

What now follows in this estate? Verse 3, "The watchmen found me," etc. That these watchmen of the city of God are the watchmen and officers of the church, is
confessed. And it is of sad consideration, that the Holy Ghost does sometimes in this book take notice of them on no good account. Plainly, chap. 5:7, they turn
persecutors. It was Luther's saying, "Nunquam periclitatur religio nisi inter reverendissimos". Here they are of a more gentle temper, and seeing the poor disconsolate
soul, they seem to take notice of her condition.

It is the duty, indeed, of faithful watchmen, to take notice of poor, troubled, deserted souls; - not to keep at a distance, but to be willing to assist. And a truly pressed
soul on the account of Christ's absence cannot cover its love, but must be inquiring after him: "Saw ye him whom my soul loveth?" - "This is my condition: I have had
sweet enjoyment of my blessed Jesus, - he is now withdrawn from me. Can you help me? can you guide me to my consolation. What acquaintance have you with him?
when    saw you
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Go one step farther, to the discovery that it made of him once again, and it will yet be more evident. Verses 4, 5, "It was but a little that I passed from them, but I found
him whom my soul loveth: I held him, and would not let him go, until I had brought him into my mother's house, and into the chamber of her that conceived me. I charge
you, O ye daughters of Jerusalem," etc.
It is the duty, indeed, of faithful watchmen, to take notice of poor, troubled, deserted souls; - not to keep at a distance, but to be willing to assist. And a truly pressed
soul on the account of Christ's absence cannot cover its love, but must be inquiring after him: "Saw ye him whom my soul loveth?" - "This is my condition: I have had
sweet enjoyment of my blessed Jesus, - he is now withdrawn from me. Can you help me? can you guide me to my consolation. What acquaintance have you with him?
when saw you him? how did he manifest himself to you, and wherein?" All these laborings in his absence sufficiently discover the soul's delight in the presence of Christ.
Go one step farther, to the discovery that it made of him once again, and it will yet be more evident. Verses 4, 5, "It was but a little that I passed from them, but I found
him whom my soul loveth: I held him, and would not let him go, until I had brought him into my mother's house, and into the chamber of her that conceived me. I charge
you, O ye daughters of Jerusalem," etc.

First, She tells you how she came to him: "She found him;" what ways and by what means is not expressed. It often so falls out in our communion with Christ, when
private and public means fail, and the soul has nothing left but waiting silently and walking humbly, Christ appears; that his so doing may be evidently of grace. Let us
not at any time give over in this condition. When all ways are past, the summer and harvest are gone without relief, - when neither bed nor watchmen can assist, - let us
wait a little, and we shall see the Salvation of God. Christ honors his immediate absolute acting sometimes, though ordinarily he crowns his ordinances Christ often
manifests himself immediately, and out of ordinances, to them that wait for him in them; - that he will do so to them that despise them, I know not. Though he will meet
men unexpectedly in his way, yet he will not meet them at all out of it. Let us wait as he has appointed; let him appear as he pleaseth. How she deals with him when
found is neatly declared: "She held him, and would not let him go," etc. They are all expressions of the greatest joy and delight imaginable. The sum is: - having at length
come once more to an enjoyment of sweet communion with Christ, the soul lays fast hold on him by faith ("kratein", "to hold fast," is an act of faith), refuses to part with
him any more, in vehemency of love, - tries to keep him in ordinances in the house of its mother, the church of God; and so uses all means for the confirming of the
mutual love between Christ and her. All the expressions, all the allusions used, evidencing delight to the utmost capacity of the soul. Should I pursue all the instances and
testimonies that are given hereunto, in that one book of the Song of Solomon, I must enter upon an exposition of the greatest part of it; which is not my present
business. Let the hearts of the saints that are acquainted with these things be allowed to make the close. What is it they long for, they rejoice in? what is it that satisfies
them to the utmost, and gives sweet complacency to their spirits in every condition? what is it whose loss they fear, whose absence they cannot bear? Is it not this their
Beloved, and he alone?

This, also, they farther manifest by their delight in every thing that peculiarly belongs to Christ, as his, in this world. This is an evidence of delight, when, for his sake
whom we delight in, we also delight in every thing that belongs to him. Christ's great interest in this world lies in his people and his ordinances, - his household and their
provision. Now in both these do the saints exceedingly delight, for his sake. Take an instance in both kinds in one man, namely, David, Psalm 16:3"In the saints and the
excellent" (or the noble) "of the earth is all my delight; my delight in them." Christ says of his church that she is "Hephzi-bah," Isaiah 62, "My delight in her." Here says
David of the same, "Hephzi-bah, - "My delight in them." As Christ delights in his saints, so do they in one another, on his account. "Here," says David, "is all my
delight." Whatever contentment he took in any other persons, it was nothing in comparison of the delight he took in them. Hence, mention is made of "laying down our
lives for the brethren," or any common cause wherein the interest of the community of the brethren does lie.

Secondly, For the ordinances, consider the same person. Psalm 42, 84, and 48, are such plentiful testimonies throughout, as we need no farther inquiring; nor shall I go
forth to a new discourse on this particular.

And this is the first mutual consequential act of conjugal affection, in this communion between Christ and believers: - he delights in them, and they delight in him. He
delights in their prosperity, has pleasure in it; they delight in his honor and glory, and in his presence with them. For his sake they delight in his servants (though by the
world condemned) as the most excellent in the world; and in his ordinances, as the wisdom of God; - which are foolishness to the world.

CHAPTER 5

Other consequential affections: - 1

On the part of Christ

He values his saints - Evidences of that valuation: - (1.) His incarnation; (2.) Exinanition, 2 Corinthians 8:9; Philippians 2:6, 7; (3.) Obedience as a servant; (4.) In his
death. His valuation of them in comparison of others. 2. Believers' estimation of Christ: - (1.)They value him above all other things and persons; (2.) Above their own
lives; (3.) All spiritual excellencies. The sum of all on the part of Christ - The sum on the part of believers. The third conjugal affection - On the part of Christ, pity or
compassion - Wherein manifested - Suffering and supply, fruits of compassion - Several ways whereby Christ relieves the saints under temptations - His compassion in
their afflictions. Chastity, the third conjugal affection in the saints. The fourth - On the part of Christ, bounty; on the part of the saints, duty.

II. Christ values his saints, values believers (which is the second branch of that conjugal affection he bears towards them), having taken them into the relation whereof
we speak. I shall not need to insist long on the demonstration hereof; heaven and earth are full of evidences of it. Some few considerations will give life to the assertion.
Consider them, then, - 1. Absolutely; 2. In respect of others; and you will see what a valuation he puts upon them:

1. All that ever he did or does, all that ever he underwent or suffered as mediator, was for their sakes. Now, these things were so great and grievous, that had he not
esteemed them above all that can be expressed, he had never engaged to their performance and undergoing. Take a few instances:

(1.)For their sakes was he "made flesh;" "manifested in the flesh." Hebrews 2:14"Forasmuch then as the children are partakers of flesh and blood, he also himself
likewise took part of the same." And the height of this valuation of them the apostle aggravates. Verse 16, "Verily he took not on him the nature of angels, but he took
on him the seed of Abraham;" he had no such esteem of angels. Whether you take "epilamtanestai", properly to "take," or to "take hold of," as our translators, and so
supply the word "nature," and refer the whole unto Christ's incarnation, who therein took our nature on him, and not the nature of angels; or for "analamtanestai", to
"help," (he did not help nor succor fallen angels, but he did help and succor the seed of Abraham,) and so consider it as the fruit of Christ's incarnation, - it is all one, as
to our present business: his preferring the seed of Abraham before angels, his valuing them above the other, is plainly expressed. And observe, that he came to help the
seed of Abraham, - that is, believers. His esteem and valuation is of them only.

(2.)For their sakes he was so made flesh, as that there was an emptying, an exinanition of himself, and an eclipsing of his glory, and a becoming poor for them, 2
Corinthians 8:9"Ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for our sakes he became poor." Being rich in eternal glory with his Father,
John 17:5 he became poor for believers. The same person that was rich was also poor. That the riches here meant can be none but those of the Deity, is evident, by its
opposition to the poverty which as man he undertook. This is also more fully expressed, Philippians 2:6, 7"Who being in the form of God, counted it no robbery to be
equal to God, but he emptied himself, taking the form of a servant, and being made in the fashion of a man, and found in form as a man," etc. That the "form of God" is
here the essence of the Deity, sundry things inevitably evince; as,

[1.]That he was therein equal to God; that is, his Father. Now, nothing but God is equal to God. Not Christ as he is mediator, in his greatest glory, - nothing but that
which is infinite, is equal to that which is infinite.

[2.]The form of God is opposed to the form of a servant; and that form of a servant is called the "fashion of a man," verse 8, - that fashion wherein he was found when
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   gave himself               Infobase
                  to death, wherein  as aMedia
                                          man heCorp.
                                                 poured out his blood and died. "Morfen doulou laton", (he "took the form of a servant"), is expounded  Page
                                                                                                                                                          in the 37
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"en homoiomati antropon genomenos", - an expression used to set out his incarnation, Romans 8:3. God sent him "en homoiomati sarkos hamartias", in taking true flesh,
he was in the "likeness of sinful flesh." Now, in thus doing, it is said "heautou ekenose", - "he humbled, emptied himself, made himself of no reputation." In the very
which is infinite, is equal to that which is infinite.

[2.]The form of God is opposed to the form of a servant; and that form of a servant is called the "fashion of a man," verse 8, - that fashion wherein he was found when
he gave himself to death, wherein as a man he poured out his blood and died. "Morfen doulou laton", (he "took the form of a servant"), is expounded in the next words,
"en homoiomati antropon genomenos", - an expression used to set out his incarnation, Romans 8:3. God sent him "en homoiomati sarkos hamartias", in taking true flesh,
he was in the "likeness of sinful flesh." Now, in thus doing, it is said "heautou ekenose", - "he humbled, emptied himself, made himself of no reputation." In the very
taking of flesh, there was a condescension, a debasing of the person of the Son of God; it could not be without it. If God humbled himself to "behold the things that are
in heaven, and in the earth," Psalm 113:6 then certainly it was an inconceivable condescension and abasement, not only to behold, but take upon him (into personal
union) our nature with himself. And though nothing could possibly be taken off from the essential glory of the Deity, yet that person appearing in the fashion of a man,
and form of a servant, the glory of it, as to the manifestation, was eclipsed; and he appeared quite another thing than what indeed he was, and had been from eternity.
Hence he prays that his Father would "glorify him with the glory he had with him before the world was," John 17:5 as to the manifestation of it. And so, though the
divine nature was not abased, the person was.

(3.)For their sakes he so humbled and emptied himself, in taking flesh, as to become therein a servant, - in the eyes of the world of no esteem nor account; and a true
and real servant unto the Father. For their sakes he humbled himself, and became obedient. All that he did and suffered in his life comes under this consideration; all
which may be referred to these three heads: - [1.] Fulfilling all righteousness. [2.] Enduring all manner of persecutions and hardships. [3.] Doing all manner of good to
inert. He took on him, for their sakes, a life and course pointed to, Hebrews 5:7, 8 a life of prayers, tears, fears, obedience, suffering; and all this with cheerfulness and
delight, calling his employment his "meat and drink," and still professing that the law of this obedience was in hiss heart, - that he was content to do this will of God. He
that will sorely revenge the least opposition that is or shall be made to him by others, was content to undergo any thing, all things, for believers.

(4.)He stays not here, but (for the consummation of all that went before) for their sakes he becomes obedient to death, the death of the cross. So he professeth to his
Father, John 17:19"For their sakes I sanctify myself;" - "I dedicate myself as an offering, as a sacrifice, to be killed and slain." This was his aim in all the former, that he
might die; he was born, and lived, that he might die. He valued them above his life. And if we might stay to consider a little what was in this death that he underwent for
them, we should perceive what a price indeed he put upon them. The curse of the law was in it, the wrath of God was in it, the loss of God's presence was in it. It was
a fearful cup that he tasted of, and drank of, that they might never taste of it. A man would not for ten thousand worlds be willing to undergo that which Christ
underwent for us in that one thing of desertion from God, were it attended with no more distress but what a mere creature might possibly emerge from under. And what
thoughts we should have of this himself tells us, John 15:13"Greater love has no man than this, that a man lay down his life for his friends." It is impossible there should
be any greater demonstration or evidence of love than this. What can any one do more? And yet he tells us in another place, that it has another aggravation and
heightening, Romans 5:8"God commendeth his love toward us, in that, while we were yet sinners, Christ died for us." When he did this for us we were sinners, and
enemies, whom he might justly have destroyed. What more can be done? - to die for us when we were sinners! Such a death, in such a manner, with such attendancies
of wrath and curse, - a death accompanied with the worst that God had ever threatened to sinners, - argues as high a valuation of us as the heart of Christ himself was
capable of.

For one to part with his glory, his riches, his ease, his life, his love from God, to undergo loss, shame, wrath, curse, death, for another, is an evidence of a dear
valuation; and that it was all on this account, we are informed, Hebrews 12:2. Certainly Christ had a dear esteem of them, that, rather than they should perish, - that
they should not be his, and be made partakers of his glory, - he would part with all he had for their sakes, Ephesians 5:25, 26.

There would be no end, should I go through all the instances of Christ's valuation of believers, in all their deliverances, afflictions, in all conditions of sinning and
suffering, - what he has done, what he does in his intercession, what he delivers them from, what he procures for them; all telling out this one thing, - they are the apple
of his eye, his jewel, his diadem, his crown.

2. In comparison of others. All the world is nothing to him in comparison of them. They are his garden; the rest of the world, a wilderness. Cant. 4:12"A garden
enclosed is my sister, my spouse; a spring shut up, a fountain sealed." They are his inheritance; the rest, his enemies, of no regard with him. So Isaiah 43:3, 4"I am the
LORD thy God, the Holy One of Israel, thy Savior: I gave Egypt for thy ransom, Ethiopia and Seba for thee. Since thou wast precious in my sight, thou hast been
honorable, and I have loved thee: therefore will I give men for thee, and people for thy life." The reason of this dealing of Christ with his church, in parting with all others
for them, is, because he loves her. She is precious and honorable in his sight; thence he puts this great esteem upon her. Indeed, he disposeth of all nations and their
interests according as is for the good of believers. Amos 9:9 in all the siftings of the nations, the eye of God is upon the house of Israel; not a grain of them shall perish.
Look to heaven; angels are appointed to minister for them, Hebrews 1:14. Look into the world; the nations in general are either blessed for their sakes, or destroyed on
their account, - preserved to try them, or rejected for their cruelty towards them; and will receive from Christ their final doom according to their deportment towards
these despised ones. On this account are the pillars of the earth born up, and patience is exercised towards the perishing world. In a word, there is not the meanest, the
weakest, the poorest believer on the earth, but Christ prizes him more than all the world besides. Were our hearts filled much with thoughts hereof, it would tend much
to our consolation.

To answer this, believers also value Jesus Christ; they have an esteem of him above all the world, and all things in the world. You have been in part acquainted with this
before, in the account that was given of their delight in him, and inquiry after him. They say of him in their hearts continual]y, as David, "Whom have I in heaven but
thee? and none upon earth I desire beside thee." Psalm 73:25. Neither heaven nor earth will yield them an object any way comparable to him, that they can delight in.

1. They value him above all other things and persons. "Mallem,", said one, "ruere cum Christo, quam regnare cum Caesare. Pulchra terra, pulchrum coelum, sed
pulcherrimus dominus Jesus;" - Christ and a dungeon, Christ and a cross, is infinitely sweeter than a crown, a scepter without him, to their souls. So was it with Moses,
Hebrews 11:26"He esteemed the reproach of Christ greater riches than the treasures in Egypt." The reproach of Christ is the worst consequent that the wickedness of
the world or the malice of Satan can bring upon the followers of him. The treasures of Egypt were in those days the greatest in the world; Moses despised the very best
of the world, for the worst of the cross of Christ. Indeed, himself has told believers, that if they love any thing better than him, father or mother, they are not worthy of
him. A despising of all things for Christ is the very first lesson of the gospel. "Give away all, take up the cross and follow me," was the way whereby he tried his
disciples of old; and if there be not the same mind and heart in us, we are none of his.

2. They value him above their lives. Acts 20:24"My life is not dear, that I may perfect my course with joy, and the ministry I have received of the Lord Jesus;" - "Let life
and all go, so that I may serve him; and, when all is done, enjoy him, and be made like to him." It is known what is reported of Ignatius when he was led to martyrdom:
"Let what will," said he, "come upon me, only so I may obtain Jesus Christ." Hence they of old rejoiced when whipped, scourged, put to shame, for his sake, Acts
5:41; Hebrews 11. All is welcome that comes from him, or for him. The lives they have to live, the death they have to die, is little, is light, upon the thoughts of him who
is the stay of their lives and the end of their death. Were it not for the refreshment which daily they receive by thoughts of him, they could not live, - their lives would be
a burden to them; and the thoughts of enjoyment of him made them cry with Paul, "Oh that we were dissolved!" The stories of the martyrs of old and of late, the
sufferers in giving witness to him under the dragon and under the false prophet, the neglect of life in women and children on his account, contempt of torments, whilst his
name sweetened all, have rendered this truth clear to men and angels.

3. They value him above all spiritual excellencies, and all other righteousness whatever, Philippians 3:7, 8"Those things which were advantage to me, I esteemed loss for
the excellency of the knowledge of Christ Jesus my Lord; for whose sake I have lost all things, and do esteem them common, that I may gain Christ, and be found in
him." Having recounted the excellencies which he had, and the privileges which he enjoyed, in his Judaism, - which were all of a spiritual nature, and a participation
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                                                                                                                                                        for righteousness,
the apostle tells us what is his esteem of them, in comparison of the Lord Jesus. They are "loss and dung," things that for his sake he had really suffered the loss of; that
is, whereas he had for many years been a zealot of the law, - seeking after a righteousness as it were by the works of it, Romans 9:32 instantly serving God day and
3. They value him above all spiritual excellencies, and all other righteousness whatever, Philippians 3:7, 8"Those things which were advantage to me, I esteemed loss for
the excellency of the knowledge of Christ Jesus my Lord; for whose sake I have lost all things, and do esteem them common, that I may gain Christ, and be found in
him." Having recounted the excellencies which he had, and the privileges which he enjoyed, in his Judaism, - which were all of a spiritual nature, and a participation
wherein made the rest of his countrymen despise all the world, and look upon themselves as the only acceptable persons with God, resting on them for righteousness, -
the apostle tells us what is his esteem of them, in comparison of the Lord Jesus. They are "loss and dung," things that for his sake he had really suffered the loss of; that
is, whereas he had for many years been a zealot of the law, - seeking after a righteousness as it were by the works of it, Romans 9:32 instantly serving God day and
night, to obtain the promise, Acts 26:7 living in all good conscience from his youth, acts 23, - all the while very zealous for God and his institutions, - now [he] willingly
casts away all these things, looks upon them as loss and dung, and could not only be contented to be without them, but, as for that end for which he sought after them,
he abhorred them all. When men have been strongly convinced of their duty, and have labored many years to keep a good conscience, - have prayed, and heard, and
done good, and denied themselves, and been zealous for God, and labored with all their might to please him, and so at length to come to enjoy him; they had rather
part with all the world, life and all, than with this they have wrought. You know how unwilling we are to part with any thing we have labored and beaten our heads
about? How much more when the things are so excellent, as our duty to God, blamelessness of conversation, hope of heaven, and the like, which we have beaten our
hearts about. But now, when once Christ appears to the soul, when he is known in his excellency, all these things, as without him, have their paint washed off, their
beauty fades, their desirableness vanisheth, and the soul is not only contented to part with them all, but puts them away as a defiled thing, and cries, "In the Lord Jesus
only is my righteousness and glory." Proverbs 3:13-15 among innumerable testimonies, may be admitted to give witness hereunto, "Happy is the man that findeth
wisdom, and the man that getteth understanding. For the merchandise of it is better than the merchandise of silver, and the gain thereof than fine gold. She is more
precious than rubies: and all the things that thou canst desire are not to be compared unto her." It is of Jesus Christ, the Wisdom of God, the eternal Wisdom of the
Father, that the Holy Ghost speaks; as is evident from the description which is given hereof, chap. 8. He and his ways are better than silver and gold, rubies, and all
desirable things; as in the gospel he likens himself to the "pearl in the field," which when the merchant man finds, he sells all that he has, to purchase. All goes for Christ;
- all righteousness without him, all ways of religion, all goes for that one pearl. The glory of his Deity, the excellency of his person, his all-conquering desirableness,
ineffable love, wonderful undertaking, unspeakable condescensions, effectual mediation, complete righteousness, lie in their eyes, ravish their hearts, fill their affections,
and possess their souls. And this is the second mutual conjugal affection between Christ and believers; all which, on the part of Christ, may be referred unto two heads:

1. All that he parted withal, all that he did, all that he suffered, all that he does as mediator; he parted withal, did, suffered, does, on the account of his love to and
esteem of believers. He parted with the greatest glory, he underwent the greatest misery, he does the greatest works that ever were, because he loves his spouse, -
because he values believers. What can more, what can farther be spoken? how little is the depth of that which is spoken fathomed! how unable are we to look into the
mysterious recesses of it! He so loves, so values his saints, as that, having from eternity undertaken to bring them to God, he rejoices his soul in the thoughts of it; and
pursues his design through heaven and hell, life and death, by suffering and doing, in mercy and with power; and ceaseth not until he bring it to perfection. For,

2. He does so value them, as that he will not lose any of them to eternity, though all the world should combine to take them out of his hand. When in the days of his
flesh he foresaw what opposition, what danger, what rocks they should meet withal, he cried out, "Holy Father, keep them," John 17:11; - "Let not one of them be
lost;" and tells us plainly, John 10:28 that no man shall take his sheep out of his hand. And because he was then in the form of a servant, and it might be supposed that
he might not be able to hold them, he tells them true, as to his present condition of carrying on the work of mediation, his "Father was greater than he;" and therefore to
him he committed them, and none should take them out of his Father's hand, John 10:29. And whereas the world, afflictions, and persecutions, which are without, may
be conquered, and yet no security given but that sin from within, by the assistance of Satan, may prevail against them to their ruin; as he has provided against Satan, in
his promise that the gates of hell shall not prevail against them, so he has taken care that sin itself shall not destroy them. Herein, indeed, is the depth of his love to be
contemplated, that whereas his holy soul hates every sin (it is a burden, an abomination, a new wound to him), and his poor spouse is sinful (believers are full of sins,
failings, and infirmities), he hides all, covers all, bears with all, rather than he will lose them; by his power preserving them from such sins as a remedy is not provided for
in the covenant of grace. Oh, the world of sinful follies that our dear Lord Jesus bears withal on this account! Are not our own souls astonished with the thoughts of it?
Infinite patience, infinite forbearance, infinite love, infinite grace, infinite mercy, are all set on work for this end, to answer this his valuation of us.

On our part it may also be referred to two heads:

1. That, upon the discovery of him to our souls, they rejoice to part with all things wherein they have delighted or reposed their confidence, for him and his sake, that
they may enjoy him. Sin and lust, pleasure and profit, righteousness and duty, in their several conditions, all shall go, so they may have Christ.

2. That they are willing to part with all things rather than with him, when they do enjoy him. To think of parting with peace, health, liberty, relations, wives, children; it is
offensive, heavy, and grievous to the best of the saints: but their souls cannot bear the thoughts of parting with Jesus Christ; such a thought is cruel as the grave. The
worst thoughts that, in any fear, sin desertions, they have of hell, is, that they shall not enjoy Jesus Christ. So they may enjoy him here, hereafter be like him, be ever
with him, stand in his presence; they can part with all things freely, cheerfully, be they never so beautiful, in reference to this life or that which is to come.

III. The third conjugal affection on the part of Christ is pity and compassion. As a man "nourisheth and cherisheth his own flesh, so does the Lord his church,"
Ephesians 5:29. Christ has a fellow feeling with his saints in all their troubles, as a man has with his own flesh. This act of the conjugal love of Christ relates to the many
trials and pressures of afflictions that his saints meet withal here below. He does not deal with believers as the Samaritans with the Jews, that fawned on them in their
prosperity, but despised them in their trouble; he is as a tender father, who, though perhaps he love all his children alike, yet he will take most pains with, and give most
of his presence unto, one that is sick and weak, though therein and thereby he may be made most froward, and, as it should seem, hardest to be born with. And (which
is more than the pity of any father can extend to) he himself suffers with them, and takes share in all their troubles.

Now, all the sufferings of the saints in this world, wherein their head and husband exerciseth pity, tenderness, care, and compassion towards them, are of two sorts, or
may be referred to two heads: - 1. Temptations. 2. Afflictions.

1. Temptations (under which head I comprise sin also, whereto they tend); as in, from, and by their own infirmities; as also from their adversaries without. The frame of
the heart of Christ, and his deportment towards them in this condition, you have, Hebrews 4:15"We have not an high priest which cannot be touched with the feeling of
our infirmities". We have not such a one as cannot. The two negations do vehemently affirm that we have such an high priest as can be, or is, touched. The word
"touched" comes exceedingly short of expressing the original word; it is "sumpatesai", - to "suffer together." "We have," saith the apostle, "such an high priest as can,
and consequently does, suffer with us, - endure our infirmities." And in what respect he suffers with us in regard of our infirmities, or has a fellow-feeling with us in them,
he declares in the next words, "He was tempted like as we are," verse 15. It is as to our infirmities, our temptations, spiritual weakness; therein, in particular, has he a
compassionate sympathy and fellow-feeling with us. Whatever be our infirmities, so far as they are our temptations, he does suffer with us under them, and
compassionates us. Hence at the last day he saith, "I was an hungered," etc. There are two ways of expressing a fellow-feeling and suffering with another: - (1.) Per
benevolam condolentiam, - a "friendly grieving." (2.) Per gratiosam opitulationem, - a "gracious supply:" both are eminent in Christ:

(1.)He grieves and labors with us. Zechariah 1:12"The angel of the LORD answered and said, O LORD of hosts, how long wilt thou not have mercy on Jerusalem?"
He speaks as one intimately affected with the state and condition of poor Jerusalem; and therefore he has bid all the world take notice that what is done to them is done
to him, chap. 2:8, 9; yea, to "the apple of his eye."

(2.)In the second he abounds. Isaiah 40:11"He shall feed his flock like a shepherd, he shall gather the lambs with his arm, and carry them in his bosom, and gently lead
them  that are(c)with
 Copyright            young." Yea,
                  2005-2009,       we have
                               Infobase    bothCorp.
                                        Media   here together, - tender compassionateness and assistance. The whole frame wherein he is here describedPageis a 39
                                                                                                                                                               frame  of
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the greatest tenderness, compassion, condescension that can be imagined. His people are set forth under many infirmities; some are lambs, some great with young,
some very tender, some burdened with temptations, - nothing in any of them all strong or comely. To them all Christ is a shepherd, that feeds his own sheep, and drives
them out to pleasant pasture; where, if he sees a poor weak lamb, [he] does not thrust him on, but takes him into his bosom, where he both easeth and refresheth him:
to him, chap. 2:8, 9; yea, to "the apple of his eye."

(2.)In the second he abounds. Isaiah 40:11"He shall feed his flock like a shepherd, he shall gather the lambs with his arm, and carry them in his bosom, and gently lead
them that are with young." Yea, we have both here together, - tender compassionateness and assistance. The whole frame wherein he is here described is a frame of
the greatest tenderness, compassion, condescension that can be imagined. His people are set forth under many infirmities; some are lambs, some great with young,
some very tender, some burdened with temptations, - nothing in any of them all strong or comely. To them all Christ is a shepherd, that feeds his own sheep, and drives
them out to pleasant pasture; where, if he sees a poor weak lamb, [he] does not thrust him on, but takes him into his bosom, where he both easeth and refresheth him:
he leads him gently and tenderly. As did Jacob them that were burdened with young, so does our dear Lord Jesus with his flock, in the several ways and paths wherein
he leads them. When he sees a poor soul, weak, tender, halting, ready to sink and perish, he takes him into his arms, by some gracious promise administered to him,
carries him, bears him up when he is not able to go one step forward. Hence is his great quarrel with those shepherds, Ezekiel 34:4"Woe be to you shepherds! the
diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that
which was driven away, neither have ye sought that which was lost." This is that which our careful, tender husband would have done.

So mention being made of his compassionateness and fellow-suffering with us, Hebrews 4:15 it is added, verse 16, that he administers "charin eis eukairon boeteian", -
seasonable grace, grace for help in a time of need. This is an evidence of compassion, when, like the Samaritan, we afford seasonable help. To lament our troubles or
miseries, without affording help, is to no purpose. Now, this Christ does; he gives "eukairon boeteian", seasonable help. Help being a thing that regards want, is always
excellent; but its coming in season puts a crown upon it. A pardon to a malefactor when he is ready to be executed, is sweet and welcome. Such is the assistance given
by Christ. All his saints may take this as a sure rule, both in their temptations and afflictions: - when they can want them, they shall not want relief; and when they can
bear no longer, they shall be relieved, 1 Corinthians 10:13.

So it is said emphatically of him, Hebrews 2:18"In that he himself has suffered being tempted, he is able to succor them that are tempted." It is true, there is something in
all our temptations more than was in the temptation of Christ. There is something in ourselves to take part with every temptation; and there is enough in ourselves to
tempt us, though nothing else should appear against us. With Christ it was not so, John 14:30. But this is so far from taking off his compassion towards us, that, on all
accounts whatever, it does increase it; for if he will give us succor because we are tempted, the sorer our temptations are, the more ready will he be to succor us. Take
some instances of Christ's giving "eukairon boeteian", - seasonable help in and under temptations unto sin. Now this he does several ways:

[1.]By keeping the soul which is liable to temptation and exposed to it, in a strong habitual bent against that sin that he is obnoxious to the assaults of. So it was in the
case of Joseph: Christ knew that Joseph's great trial, and that whereon if he had been conquered he had been undone, would lie upon the hand of his mistress tempting
him to lewdness; whereupon he kept his heart in a steady frame against that sin, as his answer without the least deliberation argues, Genesis 39:9. In other things,
wherein he was not so deeply concerned, Joseph's heart was not so fortified by habitual grace; as it appears by his swearing by the life of Pharaoh. This is one way
whereby Christ gives suitable help to his, in tenderness and compassion. The saints, in the course of their lives, by the company, society, business, they are cast upon,
are liable and exposed to temptations great and violent, some in one kind, some in another. Herein is Christ exceedingly kind and tender to them, in fortifying their
hearths with abundance of grace as to that sin unto temptations whereunto they are most exposed; when perhaps in other things they are very weak, and are often
surprised.

[2.]Christ sometimes, by some strong impulse of actual grace, recovers the soul from the very borders of sin. So it was in the case of David, 1 Samuel 24:4-6. "He was
almost gone," as he speaks himself; "his feet had well-nigh slipped." The temptation was at the door of prevalence, when a mighty impulse of grace recovers him. To
show his saints what they are, their own weakness and infirmity, he sometimes suffers them to go to the very edge and brow of the hill, and then causeth them to hear a
word behind them saying, "This is the right way, walk in it," - and that with power and efficacy; and so recovers them to himself.

[3.]By taking away the temptation itself, when it grows so strong and violent that the poor soul knows not what to do. This is called "delivering the godly out of
temptation," 2 Peter 2:9 as a man is plucked out of the snare, and the snare left behind to hold another. This have I known to be the case of many, in sundry perplexing
temptations. When they have been quite weary, have tried all means of help and assistance, and have not been able to come to a comfortable issue, on a sudden,
unexpectedly, the Lord Christ, in his tenderness and compassion, rebukes Satan, that they hear not one word more of him as to their temptation. Christ comes in the
storm, and saith, "Peace, be still."

[4.]By giving in fresh supplies of grace, according as temptations do grow or increase. So was it in the case of Paul, 2 Corinthians 12:9"My grace is sufficient for thee."
The temptation, whatever it were, grew high; Paul was earnest for its removal; and receives only this answer, of the sufficiency of the grace of God for his supportment,
notwithstanding all the growth and increase of the temptation.

[5.]By giving them wisdom to make a right, holy, and spiritual improvement of all temptations. James bids us "count it all joy when we fall into divers temptations,"
James 1:2 which could not be done were there not a holy and spiritual use to be made of them; which also himself manifests in the words following. There are manifold
uses of temptations, which experienced Christians, with assistance suitable from Christ, may make of them. This is not the least, that by them we are brought to know
ourselves. So Hezekiah was left to be tried, to know what was in him. By temptation, some bosom, hidden corruption is oftentimes discovered, that the soul knew not
of before. As it was with Hazael in respect of enormous crimes, so in lesser things with the saints. They would never have believed there had been such lusts and
corruptions in them as they have discovered upon their temptations. Yea, divers having been tempted to one sin, have discovered another that they thought not of; as
some, being tempted to pride, or worldliness, or looseness of conversation, have been startled by it, and led to a discovery of neglect of many duties and much
communion with God, which before they thought not of. And this is from the tender care of Jesus Christ, giving them in suitable help; without which no man can possibly
make use of or improve a temptation. And this is a suitable help indeed, whereby a temptation which otherwise, or to other persons, might be a deadly wound, proves
the lancing of a festered sore, and the letting out of corruption that otherwise might have endangered the life itself. So, 1 Peter 1:6"If need be ye are in heaviness through
manifold temptations."

[6.]When the soul is at any time more or less overcome by temptations, Christ in his tenderness relieves it with mercy and pardon; so that his shall not sink utterly under
their burden, 1 John 2:1, 2.

By one, more, or all of these ways, does the Lord Jesus manifest his conjugal tenderness and compassion towards the saints, in and under their temptations.

2. Christ is compassionate towards them in their afflictions: "In all their affliction he is afflicted," Isaiah 63:9; yea, it seems that all our afflictions (at least those of one
sort, - namely, which consist in persecutions) are his in the first place, ours only by participation. Colossians 1:24 We "fill up the measure of the afflictions of Christ."
Two things evidently manifest this compassionateness in Christ:

(1.)His interceding with his Father for their relief, Zechariah 1:12. Christ intercedeth on our behalf, not only in respect of our sins, but also our sufferings; and when the
work of our afflictions is accomplished, we shall have the reliefs he intercedes for. The Father always hears him; and we have not a deliverance from trouble, a
recovering of health, ease of pain, freedom from any evil that ever laid hold upon us, but it is given us on the intercession of Jesus Christ. Believers are unacquainted
with their own condition, if they look upon their mercies as dispensed in a way of common providence. And this may, indeed, be a cause why we esteem them no
more, are no more thankful for them, nor fruitful in the enjoyment of them: - we see not how, by what means, nor on what account, they are dispensed to us. The
generation of the people of God in the world are at this day alive, endeavored, merely on the account of the intercession of the Lord Jesus. His compassionateness has
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them. He is with them when they pass through fire and water, Isaiah 43:2, 3.
recovering of health, ease of pain, freedom from any evil that ever laid hold upon us, but it is given us on the intercession of Jesus Christ. Believers are unacquainted
with their own condition, if they look upon their mercies as dispensed in a way of common providence. And this may, indeed, be a cause why we esteem them no
more, are no more thankful for them, nor fruitful in the enjoyment of them: - we see not how, by what means, nor on what account, they are dispensed to us. The
generation of the people of God in the world are at this day alive, endeavored, merely on the account of the intercession of the Lord Jesus. His compassionateness has
been the fountain of their deliverances. Hence oftentimes he rebukes their sufferings and afflictions, that they shall not act to the utmost upon them when they are under
them. He is with them when they pass through fire and water, Isaiah 43:2, 3.

(2.)In that he does and will, in the winding up of the matter, so sorely revenge the quarrel of their sufferings upon their enemies. He avenges his elect that cry unto him;
yea, he does it speedily. The controversy of Zion leads on the day of his vengeance, Isaiah 34:8. He looks upon them sometimes in distress, and considers what is the
state of the world in reference to them. Zechariah 1:11"We have walked to and fro through the earth, and, behold, all the earth sitteth still, and is at rest," say his
messengers to him, whom he sent to consider the world and its condition during the affliction of his people. This commonly is the condition of the world in such a
season, "They are at rest and quiet, their hearts are abundantly satiated; they drink wine in bowls, and send gifts to one another." Then Christ looks to see who will
come in for their succor, Isaiah 59:16,17; and ending none engaging himself for their relief, by the destruction of their adversaries, himself undertakes it. Now, this
vengeance he accomplishes two ways:

[1.]Temporally, upon persons, kingdoms, nations, and countries; (a type whereof you have, Isaiah 63:1-6; as he did it upon the old Roman world, Revelation 6:15, 16.
And this also he does two ways:

1st.By calling out here and there an eminent opposer, and making him an example to all the world. So he dealt with Pharaoh: "For this cause have I raised thee up,"
Exodus 9:16. So he does to this day; he lays his hand upon eminent adversaries, - fills one with fury, another with folly, blasts a third, and makes another wither, or
destroys them utterly and terribly. As a provoked lion, he lies not down without his prey.

2ndly.In general, in the vials of his wrath which he will in these latter days pour out upon the antichristian world, and all that partake with them in their thoughts of
vengeance and persecution. He will miserably destroy them, and make such work with them in the issue, that whosoever hears, both his ears shall tingle.

[2.]In eternal vengeance will he plead with the adversaries of his beloved, Matthew 25:41-46; 2 Thessalonians 1:6; Jude 15. It is hence evident that Christ abounds in
pity and compassion towards his beloved. Instances might be multiplied, but these things are obvious, and occur to the thoughts of all.

In answer to this, I place in the saints chastity unto Christ, in every state and condition. That this might be the state of the church of Corinth, the apostle made it his
endeavor. 2 Corinthians 11:2, 3"I have espoused you to one husband, that I may present you as a chaste virgin to Christ. But I fear, lest by any means, as the serpent
beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ." And so is it said of the followers of the Lamb, on mount Sion,
Revelation 14:4"These are they which were not defiled with women, for they are virgins." What defilement that was they were free from, shall be afterward declared.

Now, there are three things wherein this chastity consists:

1. The not taking any thing into their affections and esteem for those ends and purposes for which they have received Jesus Christ. Here the Galatians failed in their
conjugal affection to Christ; they preserved not themselves chaste to him. They had received Christ for life, and justification, and him only; but being after a while
overcome with charms, or bewitched, they took into the same place with him the righteousness of the law. How Paul deals with them hereupon is known. How sorely,
how pathetically does he admonish them, how severely reprove them, how clearly convince them of their madness and folly! This, then, is the first chaste affection
believers bear in their heart to Christ: - having received him for their righteousness and salvation before God, for the fountain, spring, and well-head of all their supplies,
they will not now receive any other thing into his room and in his stead. As to instance, in one particular: - We receive him for ours acceptance with God. All that here
can stand in competition with him for our affections, must be our own endeavors for a righteousness to commend us to God. Now, this must be either before we
receive him, or after. [As] for all duties and endeavors, of what sort soever, for the pleasing of God before our receiving of Christ, you know what was the apostle's
frame, Philippians 3:8-10. All endeavors, all advantages, all privileges, he rejects with indignation, as loss, - with abomination, as dung; and winds up all his aims and
desires in Christ alone and his righteousness, for those ends and purposes. But the works we do after we have received Christ are of another consideration. Indeed,
they are acceptable to God; it pleaseth him that we should walk in them. But as to that end for which we receive Christ, they are of no other account than the former,
Ephesians 2:8-10. Even the works we do after believing, - those which we are created unto in Christ Jesus, those that God has ordained that believers "should walk in
them," - as to justification and acceptance with God, (here called salvation), are excluded. It will one day appear that Christ abhors the manglings of men about the
place of their own works and obedience, in the business of their acceptation with God; nor will the saints find any peace in adulterous thoughts of that kind. The chastity
we owe unto him requires another frame. The necessity, usefulness, and excellency of gospel obedience shall be afterward declared. It is marvelous to see how hard it
is to keep some professors to any faithfulness with Christ in this thing; - how many disputes have been managed, how many distinctions invented, how many shifts and
evasions studied, to keep up something, in some place or other, to some purpose or other, that they may dally withal. Those that love him indeed are otherwise minded.

Herein, then, of all things, do the saints endeavor to keep their affections chaste and loyal to Jesus Christ. He is made unto them of God "righteousness;" and they will
own nothing else to that purpose: yea, sometimes they know not whether they have any interest in him or no, - he absents and withdraws himself; they still continue
solitary, in a state of widowhood, refusing to be comforted, though many things offer themselves to that purpose, because he is not. When Christ is at any time absent
from the soul, when it cannot see that it has any interest in him, many lovers offer themselves to it, many woo its affections, to get it to rest on this or that thing for relief
and succor; but though it go mourning never so long, it will have nothing but Christ to lean upon. Whenever the soul is in the wilderness, in the saddest condition, there it
will stay until Christ come for to take it up, until it can come forth leaning upon him, Cant. 8:5. The many instances of this that the book of Canticles affords us, we have
in part spoken of before.

This does he who has communion with Christ: - he watcheth diligently over his own heart, that nothing creep into its affections, to give it any peace or establishment
before God, but Christ only. Whenever that question is to be answered, "Wherewith shall I come before the LORD, and appear before the high God?" he does not
gather up, "This or that I will do;" or, "Here and there I will watch, and amend my ways;" but instantly he cries, "In the Lord Jesus have I righteousness, All my desire is,
to be found in him, not having on my own righteousness."

2. In cherishing that Spirit, that holy Comforter, which Christ sends to us, to abide with us in his room and stead. He tells us that he sends him to that purpose, John
16:7. He gives him to us, "vicariam navare operam," saith Tertullian, - to abide with us for ever, for all those ends and purposes which he has to fulfill toward us and
upon us; he gives him to dwell in us, to keep us, and preserve us blameless for himself. His name is in him, and with him: and it is upon this account that whatever is
done to any of Christ's is done to him, because it is done to them in whom he is and dwells by his Spirit. Now, herein do the saints preserve their conjugal affections
entire to Christ, that they labor by all means not to grieve his Holy Spirit, which he has sent in his stead to abide with them. This the apostle puts them in mind of,
Ephesians 4:30"Grieve not the Holy Spirit."

There be two main ends for which Christ sends his Spirit to believers: - (1.) For their sanctification; (2.) For their consolation: to which two all the particular acts of
purging, teaching, anointing, and the rest that are ascribed to him, may be referred. So there be two ways whereby we may grieve him: - [1]. In respect of
sanctification; [2.] In respect of consolation:

(1.)In respect
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those motions of his which are not to be quenched. Now, this, in the first place, grieves the Spirit, when he is carrying on in us and for us a work so infinitely for our
advantage, and without which we cannot see God, that we should run cross to him, in ways of unholiness, pollution, and defilement. So the connection of the words in
the place before mentioned manifests, Ephesians 4:28-31; and thence does Paul bottom his powerful and most effectual persuasion unto holiness, even from the abode
There be two main ends for which Christ sends his Spirit to believers: - (1.) For their sanctification; (2.) For their consolation: to which two all the particular acts of
purging, teaching, anointing, and the rest that are ascribed to him, may be referred. So there be two ways whereby we may grieve him: - [1]. In respect of
sanctification; [2.] In respect of consolation:

(1.)In respect of sanctification. He is the Spirit of holiness, - holy in himself, and the author of holiness in us: he works it in us, Titus 3:5 and he persuades us to it, by
those motions of his which are not to be quenched. Now, this, in the first place, grieves the Spirit, when he is carrying on in us and for us a work so infinitely for our
advantage, and without which we cannot see God, that we should run cross to him, in ways of unholiness, pollution, and defilement. So the connection of the words in
the place before mentioned manifests, Ephesians 4:28-31; and thence does Paul bottom his powerful and most effectual persuasion unto holiness, even from the abode
and indwelling of this Holy Spirit with us, 1 Corinthians 3:16,17. Indeed, what can grieve a loving and tender friend more than to oppose him and slight him when he is
most intent about our good, - and that a good of the greatest consequence to us. In this, then, believers make it their business to keep their hearts loyal and their
affections chaste to Jesus Christ. They labor instantly not to grieve the Holy Spirit by loose and foolish, by careless and negligent walking, which he has sent to dwell
and abide with them. Therefore shall no anger, wrath, malice, envy, dwell in their hearts; because they are contrary to the holy, meek Spirit of Christ, which he has
given to dwell with them. They attend to his motions, make use of his assistance, improve his gifts, and nothing lies more upon their spirits, than that they may walk
worthy of the presence of this holy substitute of the Lord Jesus Christ.

(2.)As to consolation. This is the second great end for which Christ gives and sends his Spirit to us; who from thence, by the way of eminency, is called "The
Comforter." To this end he seals us, anoints us, establishes us, and gives us peace and joy. Of all which I shall afterward speak at large. Now, there be two ways
whereby he may be grieved as to this end of his mission, and our chastity to Jesus Christ thereby violated:

[1.]By placing our comforts and joys in other things, and not being filled with joy in the Holy Ghost. When we make creatures or creature comforts - any thing
whatever but what we receive by the Spirit of Christ - to be our joy and our delight, we are false with Christ. So was it with Demas, who loved the present world.
When the ways of the Spirit of God are grievous and burdensome to us, - when we say, "When will the Sabbath be past, that we may exact all our labors?" - when our
delight and refreshment lies in earthly things, - we are unsuitable to Christ. May not his Spirit say, "Why do I still abide with these poor souls? I provide them joys
unspeakable and glorious; but they refuse them, for perishing things. I provide them spiritual, eternal, abiding consolations, and it is all rejected for a thing of nought."
This Christ cannot bear; wherefore, believers are exceeding careful in this, not to place their joy and consolation in any thing but what is administered by the Spirit.
Their daily work is, to get their hearts crucified to the world and the things of it, and the world to their hearts; that they may not have living affections to dying things:
they would fain look on the world as a crucified, dead thing, that has neither form nor beauty; and if at any times they have been entangled with creatures and inferior
contentment, and have lost their better joys, they cry out to Christ, "O restore to us the joys of thy Spirit!"

[2.]He is grieved when, through darkness and unbelief, we will not, do not, receive those consolations which he tenders to us, and which he is abundantly willing that
we should receive. But of this I shall have occasion to speak afterward, in handling our communion with the Holy Ghost.

3. In [keeping] this institutions, or matter and manner of his worship. Christ marrying his church to himself, taking it to that relation, still expresseth the main of their
chaste and choice affections to him to lie in their keeping his institutions and his worship according to his appointment. The breach of this he calls "adultery" everywhere,
and "whoredom." He is a "jealous God;" and he gives himself that title only in respect of his institutions. And the whole apostasy of the Christian church unto false
worship is called "fornication;" and the church that leads the others to false worship, the "mother of harlots." On this account, those believers who really attend to
communion with Jesus Christ, do labor to keep their hearts chaste to him in his ordinances, institutions, and worship; and that two ways:

(1.)They will receive nothing, practice nothing, own nothing his worship, but what is of his appointment. They know that from the foundation of the world he never did
allow, nor ever will, that in any thing the will of the creatures should be the measure of his honor or the principle of his worship, either as to matter or manner. It was a
witty and true sense that one gave of the second commandment: "Non image, non simulachrum prohibetur; set non facies tibi;" - it is a making to ourselves, an inventing,
a finding out, ways of worship, or means of honoring God, not by him appointed, that is so severely forbidden. Believers know what entertainment all will worship finds
with God: "Who has required these things at your hand?" and, "In vain do you worship me, teaching for doctrines the traditions of men," - his the best it meets with. I
shall take leave to say what is upon my heart, and what (the Lord assisting) I shall willingly endeavor to make good against all the world, - namely, that that principle,
that the church has power to institute and appoint any thing or ceremony belonging to the worship of God, either as to matter or to manner, beyond the orderly
observance of such circumstances as necessarily attend such ordinances as Christ himself has instituted, lies at the bottom of all the horrible superstition and idolatry, of
all the confusion, blood, persecution, and wars, that have for so long a season spread themselves over the face of the Christian world; and that it is the design of a great
part of the Revelation to make a discovery of this truth. And I doubt not but that the great controversy which God has had with this nation for so many years, and which
he has pursued with so much anger and indignation, was upon this account: - that, contrary to that glorious light of the gospel which shone among us, the wills and
fancies of men, under the name of order, decency, and the authority of the church (a chimera that none knew what it was, nor wherein the power of it did consist, nor in
whom reside), were imposed on men in the ways and worship of God. Neither was all that pretense of glory, beauty, comeliness, and conformity, that then was
pleaded, any thing more or less than what God does so describe in the church of Israel, Ezekiel 16:25 and forwards. Hence was the Spirit of God in prayer derided;
hence was the powerful preaching of the gospel despised; hence was the Sabbath decried; hence was holiness stigmatised and persecuted; - to what end? That Jesus
Christ might be deposed from the sole privilege and power of law-making in his church; that the true husband might be thrust aside, and adulterers of his spouse
embraced; that taskmasters might be appointed in and over his house, which he never gave to his church, Ephesians 4:11; that a ceremonious, pompous, outward show
worship, drawn from Pagan, Judaical, and Antichristian observations, might be introduced; - of all which there is not one word, little, or iota, in the whole book of God.
This, then, they who hold communion with Christ are careful of: - they will admit of nothing, practice nothing, in the worship of God, private or public, but what they
have his warrant for; unless it comes in his name, with "Thus saith the Lord Jesus," they will not hear an angel from heaven." They know the apostles themselves were to
teach the saints only what Christ commanded them, Matthew 28:20. You know how many in this very nation, in the days not long since past, yea, how many
thousands, left their native soil, and went into a vast and howling wilderness in the utmost parts of the world, to keep their souls undefiled and chaste to their dear Lord
Jesus, as to this of his worship and institutions.

(2.)They readily embrace, receive, and practice every thing that the Lord Christ has appointed. They inquire diligently into his mind and will, that they may know it.
They go to him for directions, and beg of him to lead them in the way they have not known. The 119th Psalm may he a pattern for this. How does the good, holy soul
breathe after instruction in the ways and ordinances, the statutes and judgements, of God! This, I say, they are tender in: whatever is of Christ, they willingly submit
unto, accept of, and give up themselves to the constant practice thereof; whatever comes on any other account they refuse.

IV. Christ manifests and evidences his love to his saints in a way of bounty, - in that rich, plentiful provision he makes for them. It has "pleased the Father that in him
should all fullness dwell," Colossians 1:19; and that for this end, that "of his fullness we might all receive, and grace for grace," John 1:16. I shall not insist upon the
particulars of that provision which Christ makes for his saints, with all those influences of the Spirit of life and grace that daily they receive from him, - that bread that he
gives them to the full, the refreshment they have from him; I shall only observe this, that the Scripture affirms him to do all things for them in an abundant manner, or to
do it richly, in a way of bounty. Whatever he gives us, - his grace to assist us, his presence to comfort us, - he does it abundantly. You have the general assertion of it,
Romans 5:20"Where sin abounded, grace did much more abound." If grace abound much more in comparison of sin, it is abundant grace indeed; as will easily be
granted by any that shall consider how flirt has abounded, and does, in every soul. Hence he is said to be able, and we are bid to expect that he should do for us
"exceeding abundantly above all that we ask or think," Ephesians 3:20. Is it pardoning mercy we receive of him? why, he does "abundantly pardon," Isaiah lo. 7; he will
multiply or add to pardon, - he will add pardon to pardon, that grace and mercy shall abound above all our sins and iniquities. Is it the Spirit he gives us? he sheds him
upon us richly or "abundantly," Titus 3:6; not only bidding us drink of the water of life freely, but also bestowing him in such a plentiful measure, that rivers of water shall
flow  from them
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way of bounty; we receive "abundance of grace," Romans 5:17; he "abounds toward us in all wisdom and prudence," Ephesians 1:8. Hence is that invitation, Cant. 5:1.
If in any things, then, we are straitened, it is in ourselves; Christ deals bountifully with us Indeed, the great sin of believers is, that they make not use of Christ's bounty as
they ought to do; that we do not every day take of him mercy in abundance. The oil never ceaseth till the vessels cease; supplies from Christ fail not but only when our
granted by any that shall consider how flirt has abounded, and does, in every soul. Hence he is said to be able, and we are bid to expect that he should do for us
"exceeding abundantly above all that we ask or think," Ephesians 3:20. Is it pardoning mercy we receive of him? why, he does "abundantly pardon," Isaiah lo. 7; he will
multiply or add to pardon, - he will add pardon to pardon, that grace and mercy shall abound above all our sins and iniquities. Is it the Spirit he gives us? he sheds him
upon us richly or "abundantly," Titus 3:6; not only bidding us drink of the water of life freely, but also bestowing him in such a plentiful measure, that rivers of water shall
flow from them that receive him, John 7:38, 39 that they shall never thirst any more when have drank of him. Is it grace that we receive of him? he gives that also in a
way of bounty; we receive "abundance of grace," Romans 5:17; he "abounds toward us in all wisdom and prudence," Ephesians 1:8. Hence is that invitation, Cant. 5:1.
If in any things, then, we are straitened, it is in ourselves; Christ deals bountifully with us Indeed, the great sin of believers is, that they make not use of Christ's bounty as
they ought to do; that we do not every day take of him mercy in abundance. The oil never ceaseth till the vessels cease; supplies from Christ fail not but only when our
faith fails in receiving them.

Then our return to Christ is in a way of duty. Unto this two things are required:

1. That we follow after and practice holiness in the power of it, as it is obedience unto Jesus Christ. Under this formality, as obedience to him, all gospel obedience is
called, "whatsoever Christ commands us," Matthew 28:20; and saith he, John 15:14"Ye are my friends, if ye do whatsoever I command you;" and it is required of us
that we live to him who died for us, 2 Corinthians 5:15 live to him in all holy obedience, - live to him as our Lord and King. Not that I suppose there are peculiar
precepts and a peculiar law of Jesus Christ, in the observance whereof we are justified, as the Socinians fancy; for surely the gospel requires of us no more, but "to love
the Lord our God with all our hearts, and all our souls," which the law also required; - but that, the Lord Jesus having brought us into a condition of acceptance with
God, wherein our obedience is well-pleasing to him, and we being to honor him as we honor the Father, that we have a respect and peculiar regard to him in all our
obedience. So Titus 2:14 he has purchased us unto himself. And thus believers do in their obedience; they eye Jesus Christ,

(1.)As the author of their faith and obedience, for whose sake it is "given to them to believe," Philippians 1:29; and who by his Spirit works that obedience in them. So
the apostle, Hebrews 12:1, 2; in the course of our obedience we still look to Jesus, "the author of our faith." Faith is here both the grace of faith, and the fruit of it in
obedience.

(2.)As him in, for, and by whom we have acceptance with God in our obedience. They know all their duties are weak, imperfect, not able to abide the presence of
God; and therefore they look to Christ as him who bears the iniquity of their holy things, who adds incense to their prayers, gathers out all the weeds of their duties, and
makes them acceptable to God.

(3.)As one that has renewed the commands of God unto them, with mighty obligations unto obedience. So the apostle, 2 Corinthians 5:14, 15"The love of Christ
constraineth us;" of which afterward.

(4.)They consider him as God, equal with his Father, to whom all honor and obedience is due. So Revelation 5:13. But these things I have, not long since, opened in
another treatise, dealing about the worship of Christ as mediator. This, then, the saints do in all their obedience; they have a special regard to their dear Lord Jesus. He
is, on all these accounts, and innumerable others, continually in their thoughts. His love to them, his life for them, his death for them, - all his kindness and mercy
constrains them to live to him.

2. By laboring to abound in fruits of holiness. As he deals with us in a way of bounty, and deals out unto us abundantly, so he requires that we abound in all grateful,
obediential returns to him. So we are exhorted to "be always abounding in the work of the Lord," 1 Corinthians 15:58. This is that I intend: - the saints are not satisfied
with that measure that at any time they have attained, but are still pressing, that they may be more dutiful, more fruitful to Christ.

And this is a little glimpse of some of that communion which we enjoy with Christ. It is but a little, from him who has the least experience of it of all the saints of God;
who yet has found that in it which is better than ten thousand worlds; who desires to spend the residue of the few and evil days of his pilgrimage in pursuit hereof, - in
the contemplation of the excellencies, desirableness, love, and grace of our dear Lord Jesus, and in making returns of obedience according to his will: to whose soul, in
the midst of the perplexities of this wretched world, and cursed rebellions of his own heart, this is the great relief, that "He that shall come will come, and will not tarry."
"The Spirit and the bride say, Come; and let him that readeth say, Come. Even so, come, Lord Jesus."

CHAPTER 6

Of communion with Christ in purchased grace

Purchased grace considered in respect of its rise and fountain - The first rise of it, in the obedience of Christ - Obedience properly ascribed to Christ - Two ways
considered: what it was, and wherein it did consist - Of his obedience to the law in general - Of the law of the Mediator - His habitual righteousness, how necessary; as
also his obedience to the law of the Mediator - Of his actual obedience or active righteousness - All Christ's obedience performed as he was Mediator - His active
obedience for us - This proved at large, Galatians 4:4, 5; Romans 5:19; Philippians 3:10; Zechariah 3:3-5 - One objection removed - Considerations of Christ's active
righteousness closed - Of the death of Christ, and its influence into our acceptation with God - A price; redemption, what it is - A sacrifice; atonement made thereby -
A punishment; satisfaction thereby - The intercession of Christ; with its influence into our acceptation with God.

Our process is now to communion with Christ in purchased grace, as it was before proposed: "That we may know him, and the power of his resurrection, and the
fellowship of his sufferings, and be made conformable to his death," Philippians 3:10.

By purchased grace, I understand all that righteousness and grace which Christ has procured, or wrought out for us, or does by any means make us partakers of, or
bestows on us for our benefit, by any thing that he has done or suffered, or by any thing he continueth to do as mediator: - First, What this purchased grace is, and
wherein it does consist; Secondly, How we hold communion with Christ therein; are the things that now come under consideration.

The First may be considered two ways: - 1. In respect of the rise and fountain of it; 2. Of its nature, or wherein it consisteth.

1. It has a threefold rise, spring, or causality in Christ: - (1.) The obedience of his life. (2.) The suffering of his death. (3.) His continued intercession. All the actions of
Christ as mediator, leading to the communication of grace unto us, may be either referred to these heads, or to some things that are subservient to them or consequent
of them.

2. For the nature of this grace wherein we have communion with Christ, flowing from these heads and fountains, it may be referred to these three: - (1.) Grace of
justification, or acceptation with God; which makes a relative change in us, as to state and condition. (2.) Grace of sanctification, or holiness before God; which makes
a real change in us, as to principle and operation. (3.) Grace of privilege; which is mixed, as we shall show, if I go forth to the handling thereof.

Now, that we have communion with Christ in this purchased grace, is evident on this single consideration, - that there is almost nothing that Christ has done, which is a
spring of that grace whereof we speak, but we are said to do it with him. We are "crucified" with him, Galatians 2:20; we are "dead" with him, 2 Timothy 2:11;
Colossians 3:3; and "buried" with him, Romans 6:4; Colossians 2:12; we are "quickened together with him," Colossians 2:13; "risen" with him, Colossians 3:1. "He has
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virtue of the compact between him as mediator, and the Father, such an assured foundation laid of the communication of the fruits of those acting unto those in whose
stead he performed them, that they are said, in the participation of those fruits, to have done the same things with him. The life and power of which truth we may have
Now, that we have communion with Christ in this purchased grace, is evident on this single consideration, - that there is almost nothing that Christ has done, which is a
spring of that grace whereof we speak, but we are said to do it with him. We are "crucified" with him, Galatians 2:20; we are "dead" with him, 2 Timothy 2:11;
Colossians 3:3; and "buried" with him, Romans 6:4; Colossians 2:12; we are "quickened together with him," Colossians 2:13; "risen" with him, Colossians 3:1. "He has
quickened us together with Christ, and has raised us up together, and made us sit together in heavenly places," Ephesians 2:5, 6. In the acting of Christ, there is, by
virtue of the compact between him as mediator, and the Father, such an assured foundation laid of the communication of the fruits of those acting unto those in whose
stead he performed them, that they are said, in the participation of those fruits, to have done the same things with him. The life and power of which truth we may have
occasion hereafter to inquire into:

(1.)The first fountain and spring of this grace, wherein we have our communion with Christ, is first to be considered; and that is the obedience of his life: concerning
which it must be declared, - [1.] What it is that is intended thereby, and wherein it consisteth. [2.] What influence it has into the grace whereof we speak.

To the handling of this I shall only premise this observation, - namely, that in the order of procurement, the life of Christ (as was necessary) precedeth his death; and
therefore we shall handle it in the first place: but in the order of application, the benefits of his death are bestowed on us antecedently, in the nature of the things
themselves, unto those of his life; as will appeal; and that necessarily, from the state and condition wherein we are.

[1.]By the obedience of the life of Christ, I intend the universal conformity of the Lord Jesus Christ, as he was or is, in his being mediator, to the whole will of God; and
his complete actual fulfilling of the whole of every law of God, or doing of all that God in them required. He might have been perfectly holy by obedience to the law of
creation, the moral law, as the angels were; neither could any more, as a man walking with God, be required of him: but he submitted himself also to every law or
ordinance that was introduced upon the occasion of sin, which, on his own account, he could not be subject to, it becoming him to "fulfill all righteousness," Matthew
3:15 as he spake in reference to a newly-instituted ceremony.

That obedience is properly ascribed unto Jesus Christ as mediator, the Scripture is witness, both as to name and thing Hebrews 5:8"Though he were a Son, yet learned
he obedience," etc.; yea, he was obedient in his sufferings, and it was that which gave life to his death, Philippians 2:8. He was obedient to death: for therein "he did
make his soul an offering for sin," Isaiah 53:10; or, "his soul made an offering for sin," as it is interpreted, verse 12, "he poured out his soul to death," or, "his soul
poured out itself unto death." And he not only sanctified himself to be an offering, John 17:10 but he also "offered up himself," Hebrews 9:14 an "offering of a sweet
savor to God," Ephesians 5:2. Hence, as to the whole of his work, he is called the Father's "servant," Isaiah 42:l, and verse 19: and he professes of himself that he
"came into the world to do the will of God, the will of him that sent him;" for which he manifests "his great readiness," Hebrews 10:7; - all which evince his obedience.
But I suppose I need not insist on the proof of this, that Christ, in the work of mediation, and as mediator, was obedient, and did what he did willingly and cheerfully, in
obedience to God.

Now, this obedience of Christ may be considered two ways: - 1st. As to the habitual root and fountain of it. 2ndly. As to the actual parts or duties of it:

1st.The habitual righteousness of Christ as mediator in his human nature, was the absolute, complete, exact conformity of the soul of Christ to the will, mind, or law of
God; or his perfect habitually inherent righteousness. This he had necessarily from the grace of union; from whence it is that that which was born of the virgin was a
"holy thing," Luke 1:35. It was, I say, necessary consequentially, that it should be so; though the effecting of it were by the free operations of the Spirit, Luke 2:52. He
had an all-fullness of grace on all accounts. This the apostle describes, Hebrews 7:26"Such an high priest became us, holy, harmless, undefiled, separate from sinners."
Every way separate and distant from sin and sinners he was to be; whence he is called "The Lamb of God, without spot or blemish," 1 Peter 1:19. This habitual holiness
of Christ was inconceivably above that of the angels. He who chargeth his angels with folly," Job 4:18; "who putteth no trust in his saints; and in whose sight the
heavens" (or their inhabitants) "are not clean," chap. 15:15; always embraceth him in his bosom, and is always well pleased with him, Matthew 3:17. And the reason of
this is, because every other creature, though never so holy, has the Spirit of God by measure; but he was not given to Christ "by measure," John 3:34; and that because
it pleased him that in him "should all fullness dwell," Colossians 1:19. This habitual grace of Christ, though not absolutely infinite, yet, in respect of any other creature, it
is as the water of the sea to the water of a pond or pool. All other creatures are depressed from perfection by this, - that they subsist in a created, dependent being;
and so have the fountain of what is communicated to them without them. But the human nature of Christ subsists in the person of the Son of God; and so has the bottom
and fountain of its holiness in the strictest unity with itself.

2ndly.The actual obedience of Christ, as was said, was his willing, cheerful, obediential performance of every thing, duty, or command, that God, by virtue of any law
whereto we were subject and obnoxious, did require; and [his obedience], moreover, to the peculiar law of the mediator. Hereof, then, are two parts:

(1st.)That whatever was required of us by virtue of any law, - that he did and fulfilled. Whatever was required of us by the law of nature, in our state of innocence;
whatever kind of duty was added by morally positive or ceremonial institutions; whatever is required of us in way of obedience to righteous judicial laws, - he did it all.
Hence he is said to be "made under the law," Galatians 4:4; subject or obnoxious to it, to all the precepts or commands of it. So, Matthew 3:15 he said it became him
to "fulfill all righteousness," - "pasan dikaiosunen", - all manner of righteousness whatever; that is, everything that God required, as is evident from the application of that
general axiom to the baptism of John. I shall not need, for this, to go to particular instances, in the duties of the law of nature, - to God and his parents; of morally
positive [duties], in the Sabbath, and other acts of worship; of the ceremonial law, in circumcision, and observation of all the rites of the Judaical church; of the judicial,
in paying tribute to governors; - it will suffice, I presume, that on the one hand he "did no sin, neither was guile found in his mouth;" and on the other, that he "fulfilled all
righteousness:" and thereupon the Father was always well pleased with him. This was that which he owned of himself, that he came to do the will of God; and he did it.

(2ndly.)There was a peculiar law of the Mediator, which respected himself merely, and contained all those acts and duties of his which are not for our imitation. So that
obedience which he showed in dying was peculiarly to this law, John 10:18"I have power to lay down my life: this commandment have I received of my Father." As
mediator, he received this peculiar command of his Father, that he should lay down his life, and take it again; and he was obedient thereunto. Hence we say, he who is
mediator did some things merely as a man, subject to the law of God in general; so he prayed for his persecutors, - those that put him to death, Luke 23:34; - some
things as mediator; so he prayed for his elect only, John 17:9. There were not worse in the world, really and evidently, than many of them that crucified him; yet, as a
man, subject to the law, he forgave them, and prayed for them. When he prayed as mediator, his Father always heard him and answered him, John 11:41; and in the
other prayers he was accepted as one exactly performing his duty.

This, then, is the obedience of Christ; which was the first thing proposed to be considered. The next is,

[2.]That it has an influence into the grace of which we speak, wherein we hold communion with him, - namely, our free acceptation with God; what that influence is,
must also follow in its order.

1st.For his habitual righteousness, I shall only propose it under these two considerations:

(1st.)That upon this supposition, that it was needful that we should have a mediator that was God and man in one person, as it could not otherwise be, so it must needs
be that he must be holy. For although there be but one primary necessary effect of the hypostatical union (which is the subsistence of the human nature in the person of
the Son of God), yet that he that was so united to him should be a "holy thing," completely holy, was necessary also, - of which before.

(2ndly.)That the2005-2009,
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do for us. This is the intendment of the apostle, Hebrews 7:26. Such a one "became us;" it was needful he should be such a one, that he might do what he had to do.
And the reasons hereof are two:
(1st.)That upon this supposition, that it was needful that we should have a mediator that was God and man in one person, as it could not otherwise be, so it must needs
be that he must be holy. For although there be but one primary necessary effect of the hypostatical union (which is the subsistence of the human nature in the person of
the Son of God), yet that he that was so united to him should be a "holy thing," completely holy, was necessary also, - of which before.

(2ndly.)That the relation which this righteousness of Christ has to the grace we receive from him is only this, - that thereby he was "hikanos" - fit to do all that he had to
do for us. This is the intendment of the apostle, Hebrews 7:26. Such a one "became us;" it was needful he should be such a one, that he might do what he had to do.
And the reasons hereof are two:

[1st.]Had he not been completely furnished with habitual grace, he could never have actually fulfilled the righteousness which was required at his hands. It was therein
that he was able to do all that he did. So himself lays down the presence of the Spirit with him as the bottom and foundation of his going forth to his work, Isaiah 61:1.

[2ndly.]He could not have been a complete and perfect sacrifice, nor have answered all the types and figures of him, that were complete and without blemish. But now,
Christ having this habitual righteousness, if he had never yielded any continued obedience to the law actively, but had suffered as soon after his incarnation as Adam
sinned after his creation, he had been a fit sacrifice and offering; and therefore, doubtless, his following obedience has another use besides to fit him for an oblation, for
which he was most fit without it.

2ndly.For Christ's obedience to the law of mediation, wherein it is not coincident with his passive obedience, as they speak (for I know that expression is improper); it
was that which was requisite for the discharging of his office, and is not imputed unto us, as though we had done it, though the "apotelesmata" and fruits of it are; but is
of the nature of his intercession, whereby he provides the good things we stand in need of, at least subserviently to his oblation and intercession; - of which more
afterward.

3rdly.About his actual fulfilling of the law, or doing all things that of us are required, there is some doubt and question; and about it there are three several opinions:

(1st.)That this active obedience of Christ has no farther influence into our justification and acceptation with God, but as it was preparatory to his blood-shedding and
oblation; which is the sole cause of our justification, the whole righteousness which is imputed to us arising from thence.

(2ndly.)That it may be considered two ways: - [1st.] As it is purely obedience; and so it has no other state but that before mentioned. [2ndly.] As it was accomplished
with suffering, and joined with it, as it was part of his humiliation, so it is imputed to us, or is part of that upon the account whereof we are justified.

(3rdly.)That this obedience of Christ, being done for us, is reckoned graciously of God unto us; and upon the account thereof are we accepted as righteous before him.
My intendment is not to handle this difference in the way of a controversy, but to give such an understanding of the whole as may speedily be reduced to the practice of
godliness and consolation; and this I shall do in the ensuing observations:

[1st.]That the obedience that Christ yielded to the law in general, is not only to the peculiar law of the mediator, though he yielded it as mediator. He was incarnate as
mediator, Hebrews 2:14; Galatians 4:4; and all he afterward did, it was as our mediator. For that cause "came he into the world," and did and suffered whatever he did
or suffered in this world. So that of this expression, as mediator, there is a twofold sense: for it may be taken strictly, as relating solely to the law of the mediator, and so
Christ may be said to do as mediator only what he did in obedience to that law; but in the sense now insisted on, whatever Christ did as a man subject to any law, he
did it as mediator, because he did it as part of the duty incumbent on him who undertook so to be.

[2ndly.]That whatever Christ did as mediator, he did it for them whose mediator he was, or in whose stead and for whose good he executed the office of a mediator
before God. This the holy Ghost witnesseth, Romans 8:3, 4"What the law could not do, in that it was wreak through the flesh, God sending his own Son in the likeness
of sinful flesh, and for sin, condemned sin in the flesh, that the righteousness of the law might be fulfilled in us;" because that we could not in that condition of weakness
whereinto we are cast by sin, come to God, and be freed from condemnation by the law, God sent Christ as a mediator, to do and suffer whatever the law required at
our hands for that end and purpose, that we might not be condemned, but accepted of God. It was all to this end, - "That the righteousness of the law might be fulfilled
in us;" that is, which the law required of us, consisting in duties of obedience. This Christ performed for us. This expression of the apostle, "God sending his own Son in
the likeness of sinful flesh, and for sin, condemned sin in the flesh;" if you will add to it, that of Galatians 4:4 that he was so sent forth as that he was "hupo nomou
genomenos", made under the law," (that is, obnoxious to it, to yield all the obedience that it does require), comprises the whole of what Christ did or suffered; and all
this, the Holy Ghost tells us, was for us, verse 4.

[3rdly.]That the end of this active obedience of Christ cannot be assigned to be, that he might be fitted for his death and oblation. For be answered all types, and was
every way "hikanos" (fit to be made an offering for sin), by his union and habitual grace. So that if the obedience Christ performed be not reckoned to us, and done
upon our account, there is no just cause to be assigned why he should live here in the world so long as he did, in perfect obedience to all the laws of God. Had he died
before, there had been perfect innocence, and perfect holiness, by his habitual grace, and infinite virtue and worth from the dignity of his person; and surely he yielded
not that long course of all manner of obedience, but for some great and special purpose in reference to our salvation.

[4thly.]That had not the obedience of Christ been for us (in what sense we shall see instantly), it might in his life have been required of him to yield obedience to the law
of nature, the alone law which he could be liable to as a man; for an innocent man in a covenant of works, as he was, needs no other law, nor did God ever give any
other law to any such person (the law of creation is all that an innocent creature is liable to, with what symbols of that law God is pleased to add). And yet to this law
also was his subjection voluntary; and that not only consequentially, because he was born upon his own choice, not by any natural course, but also because as
mediator, God and man, he was not by the institution of that law obliged unto it; being, as it were, exempted and lifted above that law by the hypostatical union: yet,
when I say his subjection hereunto was voluntary, I do not intend that it was merely arbitrary and at choice whether he would yield obedience unto it or no, - but on
supposition of his undertaking to be a mediator, it was necessary it should be so, - but that he voluntarily and willingly submitted unto, and so became really subject to
the commands of it. But now, moreover, Jesus Christ yielded perfect obedience to all those laws which came upon us by the occasion of sin, as the ceremonial law;
yea, those very institutions that signified the washing away of sin, and repentance from sin, as the baptism of John, which he had no need of himself. This, therefore,
must needs be for us.

[5thly.]That the obedience of Christ cannot be reckoned amongst his sufferings, but is clearly distinct from it, as to all formalities. Doing is one thing, suffering another;
they are in diverse predicaments, and cannot be coincident.

See, then, briefly what we have obtained by those considerations; and then I shall intimate what is the stream issuing from this first spring or fountain of purchased
grace, with what influence it has thereinto:

First, By the obedience of the life of Christ you see what is intended, - his willing submission unto, and perfect, complete fulfilling of, every law of God, that any of the
saints of God were obliged unto. It is true, every act almost of Christ's obedience, from the blood of his circumcision to the blood of his cross, was attended with
suffering, so that his whole life might, in that regard, be called a death; but yet, looking upon his willingness and obedience in it, it is distinguished from his sufferings
peculiarly so called, and termed hiss active righteousness. This is, then, I say, as was showed, that complete, absolutely perfect accomplishment of the whole law of
God by Christ, our mediator; whereby he not only "did no sin, neither was there guile fold in his mouth," but also most perfectly fulfilled all righteousness, as he affirmed
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Secondly, That this obedience was performed by Christ not for himself, but for us, and in our stead. It is true, it must needs be, that whilst he had his conversation in the
flesh he must be most perfectly and absolutely holy; but yet the prime intendment of his accomplishing of holiness, - which consists in the complete obedience of his
saints of God were obliged unto. It is true, every act almost of Christ's obedience, from the blood of his circumcision to the blood of his cross, was attended with
suffering, so that his whole life might, in that regard, be called a death; but yet, looking upon his willingness and obedience in it, it is distinguished from his sufferings
peculiarly so called, and termed hiss active righteousness. This is, then, I say, as was showed, that complete, absolutely perfect accomplishment of the whole law of
God by Christ, our mediator; whereby he not only "did no sin, neither was there guile fold in his mouth," but also most perfectly fulfilled all righteousness, as he affirmed
it became him to do.

Secondly, That this obedience was performed by Christ not for himself, but for us, and in our stead. It is true, it must needs be, that whilst he had his conversation in the
flesh he must be most perfectly and absolutely holy; but yet the prime intendment of his accomplishing of holiness, - which consists in the complete obedience of his
whole life to any law of God, - that was no less for us than his suffering death. That this is so, the apostle tells us, Galatians 4:4, 5"God sent forth his Son, made of a
woman, made under the law, to redeem them that were under the law." This Scripture, formerly named, must be a little farther insisted on. He was both made of a
woman, and made under the law; that is, obedient to it for us. The end here, both of the incarnation and obedience of Christ to the law (for that must needs be
understood here by the phrase "hupo nomou genomenos", - that is, disposed of in such a condition as that he must yield subjection and obedience to the law), was all
to redeem us. In these two expressions, "Made of a woman, made under the law," the apostle does not knit his incarnation and death together, with an exclusion of the
obedience of his life. And he was so made under the law, as those were under the law whom he was to redeem. Now, we were under the law, not only as obnoxious
to its penalties, but as bound to all the duties of it. That this is our being "under the law," the apostle informs us, Galatians 4:21"Tell me, ye that desire to be under the
law." It was not the penalty of the law they desired to be under, but to be under it in respect of obedience. Take away, then, the end, and you destroy the means. If
Christ were not incarnate nor made under the law for himself, he did not yield obedience for himself; it was all for us, for our good. Let us now look forward, and see
what influence this has into our acceptation.

Thirdly, Then, I say, this perfect, complete obedience of Christ to the law is reckoned unto us. As there is a truth in that, "The day thou eatest thou shalt die," - death is
the reward of sin, and so we cannot be freed from death but by the death of Christ, Hebrews 2:14, 15; so also is that no less true, "Do this, and live," - that life is not to
he obtained unless all be done that the law requires. That is still true, "If thou wilt enter into life, keep the commandments," Matthew 19:17. They must, then, be kept by
us, or our surety. Neither is it of any value which by some is objected, that if Christ yielded perfect obedience to the law for us, then are we no more bound to yield
obedience; for by his undergoing death, the penalty of the law, we are freed from it. I answer, How did Christ undergo death? Merely as it was penal. How, then, are
we delivered from death? Merely as it is penal. Yet we must die still; yea, as the last conflict with the effects of sin, as a passage to our Father, we must die. Well, then,
Christ yielded perfect obedience to the law; but how did he do it? Purely as it stood in that conditional [arrangement], "Do this, and live." He did it in the strength of the
grace he had received; he did it as a means of life, to procure life by it, as the tenor of a covenant. Are we, then, freed from this obedience? Yes; but how far? From
doing it in our own strength; from doing it for this end, that we may obtain life everlasting. It is vain that some say confidently, that we must yet work for life; it is all one
as to say we are yet under the old covenant, "Hoc fac, et vives:" we are not freed from obedience, as a way of walking with God, but we are, as a way of working to
come to him: of which at large afterward.

Romans 5:18, 19"By the righteousness of one the free gift came upon all men unto justification of life: by the obedience of one shall many be made righteous," saith the
Holy Ghost. By his obedience to the law are we made righteous; it is reckoned to us for righteousness. That the passive obedience of Christ is here only intended is
false:

First, It is opposed to the disobedience of Adam, which was active. The "dikaioma" is opposed "paraptomati", - the righteousness to the fault. The fault was an active
transgression of the law, and the obedience opposed to it must be an active accomplishment of it. Besides, obedience placed singly, in its own nature, denotes an action
or actions conformable to the law; and therein came Christ, not to destroy but to fulfill the law, Matthew 5:17 that was the design of his coming, and so for us; he came
to fulfill the law for us, Isaiah 9:6 and [was] born to us, Luke 2:11. This also was in that will of the Father which, out of his infinite love, he came to accomplish.
Secondly, It cannot clearly be evinced that there is any such thing, in propriety of speech, as passive obedience; obeying is doing, to which passion or suffering cannot
belong: I know it is commonly called so, when men obey until they suffer; but properly it is not so.

So also, Philippians 3:9"And be found in him, not having my own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which
is of God by faith." The righteousness we receive is opposed to our own obedience to the law; opposed to it, not as something in another kind, but as something in the
same kind excluding that from such an end which the other obtains. Now this is the obedience of Christ to the law, - himself thereby being "made to us righteousness," 1
Corinthians 1:30.

Romans 5:10 the issue of the death of Christ is placed upon reconciliation; that is, a slaying of the enmity and restoring us into that condition of peace and friendship
wherein Adam was before his fall. But is there no more to be done? Notwithstanding that there was no wrath due to Adam, yet he was to obey, if he would enjoy
eternal life. Something there is, moreover, to be done in respect of us, if, after the slaying of the enmity and reconciliation made, we shall enjoy life: "Being reconciled by
his death," we are saved by that perfect obedience which in his life he yielded to the law of God. There is distinct mention made of reconciliation, through a non-
imputation of sin, as Psalm 32:1Luke 1:77Romans 3:25, 2 Corinthians 5:19; and justification through an imputation of righteousness, Jeremiah 23:6Romans 4:5, 1
Corinthians 1:30; - although these things are so far from being separated, that they are reciprocally affirmed of one another: which, as it does not evince an identity, so it
does an eminent conjunction. And this last we have by the life of Christ.

This is fully expressed in that typical representation of our justification before the Lord, Zechariah 3:3-5. Two things are there expressed to belong to our free
acceptation before God: - 1. The taking away of the guilt of our sin, our filthy robes; this is done by the death of Christ. Remission of sin is the proper fruit thereof; but
there is more also required, even a collation of righteousness, and thereby a right to life eternal. This is here called "Change of raiment;" so the Holy Ghost expresses it
again, Isaiah 61:10 where he calls it plainly "The garments of salvation," and "The robe of righteousness." Now this is only made ours by the obedience of Christ, as the
other by his death.

Objection. "But if this be so, then are we as righteous as Christ himself, being righteous with his righteousness."

Answer. But first, here is a great difference, - if it were no more than that this righteousness was inherent in Christ, and properly his own, it is only reckoned or imputed
to us, or freely bestowed on us, and we are made righteous with that which is not ours. But, secondly, the truth is, that Christ was not righteous with that righteousness
for himself, but for us; so that here can be no comparison: only this we may say, we are righteous with his righteousness which he wrought for us, and that completely.

And this, now, is the rise of the purchased grace whereof we speak, the obedience of Christ; and this is the influence of it into our acceptation with God. Whereas the
guilt of sin, and our obnoxiousness to punishment on that account, is removed and taken away (as shall farther be declared) by the death of Christ; and whereas,
besides the taking away of sin, we have need of a complete righteousness, upon the account whereof we may be accepted with God; this obedience of Christ, through
the free grace of God, is imputed unto us for that end and purpose.

This is all I shall for the present insist on to this purpose. That the passive righteousness of Christ only is imputed to us in the non-imputation of sin, and that on the
condition of our faith and new obedience, so exalting them into the room of the righteousness of Christ, is a thing which, in communion with the Lord Jesus, I have as
yet no acquaintance withal. What may be said in the way of argument on the one side or other must be elsewhere considered.

(2.)The second spring of our communion with Christ in purchased grace, is his death and oblation. He lived for us, he died for us; he was ours in all he did, in all he
suffered.
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Now, the death of Christ, as it is a spring of that purchased grace wherein we have communion with him, is in the Scripture proposed under a threefold consideration: -
[1.] Of a price. [2.] Of a sacrifice. [3.] Of a penalty.
yet no acquaintance withal. What may be said in the way of argument on the one side or other must be elsewhere considered.

(2.)The second spring of our communion with Christ in purchased grace, is his death and oblation. He lived for us, he died for us; he was ours in all he did, in all he
suffered. I shall be the more brief in handling of this, because on another design I have elsewhere at large treated of all the concernments of it.

Now, the death of Christ, as it is a spring of that purchased grace wherein we have communion with him, is in the Scripture proposed under a threefold consideration: -
[1.] Of a price. [2.] Of a sacrifice. [3.] Of a penalty.

In the first regard, its proper effect is redemption; in the second, reconciliation or atonement; in the third, satisfaction; which are the great ingredients of that purchased
grace whereby, in the first place, we have communion with Christ.

[1.]It is a price. "We are bought with a price," 1 Corinthians 6:20; being "not redeemed with silver and gold, and corruptible things, but with the precious blood of
Christ," 1 Peter 1:18, 19: which therein answers those things in other contracts. He came to "give his life a ransom for many," Matthew 20:28 a price of redemption, 1
Timothy 2:6. The proper use and energy of this expression in the Scripture, I have elsewhere declared.

Now, the proper effect and issue of the death of Christ as a price or ransom is, as I said, redemption. Now, redemption is the deliverance of any one from bondage or
captivity, and the miseries attending that condition, by the intervention or interposition of a price or ransom, paid by the redeemer to him by whose authority the captive
was detained:

1st.In general, it is a deliverance. Hence Christ is called "The Deliverer," Romans 11:26; giving himself to "deliver us," Galatians 1:4. He is "Jesus, who delivers us from
the wrath to come," 1 Thessalonians 1:10.

2ndly.It is the delivery of one from bondage or captivity. We are, without him, all prisoners and captives, "bound in prison," Isaiah 61:l; "sitting in darkness, in the prison
house," Isaiah 42:7, 49:9; "prisoners in the pit wherein there is no water," Zechariah 9:11; "the captives of the mighty, and the prey of the terrible," Isaiah 49:25; under a
"captivity that must be led captive," Psalm 68:18: this puts us in "bondage," Hebrews 2:15.

3rdly.The person committing thus to prison and into bondage, is God himself. To him we owe "our debts," Matthew 6:12, 18:23-27; against him are our offenses,
Psalm 51:4; he is the judge and lawgiver, James 4:12. To sin is to rebel against him. He shuts up men under disobedience, Romans 11:32; and he shall cast both body
and soul of the impenitent into hell-fire, Matthew 10:28. To his wrath are men obnoxious, John 3:36; and lie under it by the sentence of the law, which is their prison.

4thly.The miseries that attend this condition are innumerable. Bondage to Satan, sin, and the world, comprises the sum of them; from all which we are delivered by the
death of Christ, as a price or ransom. "God has delivered us from the power of darkness, and has translated us into the kingdom of his dear Son; in whom we have
redemption through his blood," Colossians 1:13,14. And he "redeems us from all iniquity," Titus 2:14; "from our vain conversation," 1 Peter 1:18,19; even from the guilt
and power of our sin; purchasing us to himself "a peculiar people, zealous of good works," Titus 2:14: so dying for the "redemption of transgressions," Hebrews 9:15;
redeeming us also from the world, Galatians 4:5.

5thly.And all this is by the payment of the price mentioned into the hand of God, by whose supreme authority we are detained captives, under the sentence of the law.
The debt is due to the great householder, Matthew 18:23,24; and the penalty, his curse and wrath: from which by it we are delivered, Revelation 1:.5.

This the Holy Ghost frequently insists on. Romans 3:24,25"Being justified freely by his grace, through the redemption that is in Christ Jesus; whom God has set forth to
be a propitiation through faith in his blood, to declare his righteousness for the remission of sins:" so also, 1 Corinthians 6:20; 1 Peter 1:18; Matthew 20:28; 1 Timothy
2:6; Ephesians 1:7; Colossians 1:13; Galatians 3:13. And this is the first consideration of the death of Christ, as it has an influence into the procurement of that grace
wherein we hold communion with him.

[2.]It was a sacrifice also. He had a body prepared him, Hebrews 10:5; wherein he was to accomplish what by the typical oblations and burnt-offerings of the law was
prefigured. And that body he offered, Hebrews 10:10; - that is, his whole human nature; for "his soul" also was made "an offering for sin," Isaiah 53:10: on which
account he is said to offer himself, Ephesians 5:2; Hebrews 1:3, 9:26. He gave himself a sacrifice to God of a sweet-smelling savor; and this he did willingly, as became
him who was to be a sacrifice, - the law of this obedience being written in his heart, Psalm 40:8; that is, he had a readiness, willingness, desire for its performance.

Now, the end of sacrifices, such as his was, bloody and for sin, Romans 5:10; Hebrews 2:17 was atonement and reconciliation. This is everywhere ascribed to them,
that they were to make atonement; that is, in a way suitable to their nature. And this is the tendency of the death of Christ, as a sacrifice, atonement, and reconciliation
with God. Sin had broken friendship between God and us, Isaiah 63:10; whence his wrath was on us, John 3:36; and we are by nature obnoxious to it, Ephesians 2:3.
This is taken away by the death of Christ, as it was a sacrifice, Daniel 9:24. "When we were enemies, we were reconciled to God by the death of his Son," Romans
5:10. And thereby do we "receive the atonement," verse 11; for "God was in Christ reconciling the world to himself, not imputing to them their sins and their iniquities,"
2 Corinthians 5:19-21 so also, Ephesians 2:12-16 and in sundry other places. And this is the second consideration of the death of Christ; which I do but name, having
at large insisted on these things elsewhere.

[3.]It was also a punishment, - a punishment in our stead. "He was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was
upon him," Isaiah 53:5. God made all our iniquities (that is, the punishment of them) "to meet upon him," verse 6. "He bare the sins of many," verse 12; "his own self
bare our sins in his own body on the tree," 1 Peter 2:24; and therein he "who knew no sin, was made sin for us," 2 Corinthians 5:21. What it is in the Scripture to bear
sin, see Deuteronomy 19:15, 20:17; Numb. 14:33; Ezekiel 18:20. The nature, kind, matter, and manner of this punishment I have, as I said before, elsewhere
discussed.

Now, bearing of punishment tends directly to the giving satisfaction to him who was offended, and on that account inflicted the punishment. Justice can desire no more
than a proportional punishment, due to the offense. And this, on his own voluntary taking of our persons, undertaking to be our mediator, was inflicted on our dear
Lord Jesus. His substituting himself in our room being allowed of by the righteous Judge, satisfaction to him does thence properly ensue.

And this is the threefold consideration of the death of Christ, as it is a principal spring and fountain of that grace wherein we have communion with him; for, as will
appear in our process, the single and most eminent part of purchased grace, is nothing but the natural exurgency of the threefold effect of the death of Christ, intimated
to flow from it on the account of the threefold consideration insisted on. This, then, is the second rise of purchased grace, which we are to eye, if we will hold
communion with Christ in it, - his death and blood-shedding, under this threefold notion of a price, an offering, and punishment. But,

(3.)This is not all: the Lord Christ goes farther yet; he does not leave us so, but follows on the work to the utmost. "He died for our sins, and rose again for our
justification." He rose again to carry on the complete work of purchased grace, - that is, by his intercession; which is the third rise of it. In respect of this, he is said to
be "able to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them," Hebrews 7:25.

Now, the intercession of Christ, in respect of its influence into purchased grace, is considered two ways:
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be "able to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them," Hebrews 7:25.

Now, the intercession of Christ, in respect of its influence into purchased grace, is considered two ways:

[1.]As a continuance and carrying on of his oblation, for the making out of all the fruits and effects thereof unto us. This is called his "appearing in the presence of God
for us," Hebrews 9:24; that is, as the high priest, having offered the great offering for expiation of sin, carried in the blood thereof into the most holy place, where was
the representation of the presence of God, so to perfect the atonement he made for himself and the people; so the Lord Christ, having offered himself as a sweet-
smelling sacrifice to God, being sprinkled with his own blood, appears in the presence of God, as it were to mind him of the engagement made to him, for the
redemption of sinners by his blood, and the making out the good things to them which were procured thereby. And so this appearance of his has an influence into
purchased grace, inasmuch as thereby he puts in his claim for it in our behalf.

[2.]He procureth the holy Spirit for us, effectually to collate and bestow all this purchased grace upon us. That he would do this, and does it, for us, we have his
engagement, John 14:16. This is purchased grace, in respect of its fountain and spring; - of which I shall not speak farther at present, seeing I must handle it at large in
the matter of the communion we have with the Holy Ghost.

CHAPTER 7

The nature of purchased grace; referred to three heads:

1. Of our acceptation with God; two parts of it. 2. Of the grace of sanctification; the several parts of it.

The fountain of that purchased grace wherein the saints have communion with Christ being discovered, in the next place the nature of this grace itself may be
considered. As was said, it may be referred unto three heads: - 1. Grace of acceptation with God. 2. Grace of sanctification from God. 3. Grace of privileges with and
before God.

1. Of acceptation with God. Out of Christ, we are in a state of alienation from God, accepted neither in our persons nor our services. Sin makes a separation between
God and us: - that state, with all its consequences and attendancies, [it] is not my business to unfold. The first issue of purchased grace is to restore us into a state of
acceptation. And this is done two ways: - (1.) By a removal of that for which we are refused, - the cause of the enmity. (2.) By a bestowing of that for which we are
accepted.

Not only all causes of quarrel were to be taken away, that so we should not be under displeasure, but also that was to be given unto us that makes us the objects of
God's delight and pleasure, on the account of the want whereof we are distanced from God:

(1.)It gives a removal of that for which we are refused. This is sin in the guilt, and all the attendancies thereof. The first issue of purchased grace tends to the taking
away of sin in its guilt, that it shall not bind over the soul to the wages of it, which is death.

How this is accomplished and brought about by Christ, was evidenced in the close of the foregoing chapter. It is the fruit and effect of his death for us. Guilt of sin was
the only cause of our separation and distance from God, as has been said. This made us obnoxious to wrath, punishment, and the whole displeasure of God; on the
account hereof were we imprisoned under the curse of the law, and given up to the power of Satan. This is the state of our unacceptation. By his death, Christ - bearing
the curse, undergoing the punishment that was due to us, paying the ransom that was due for us - delivers us from this condition. And thus far the death of Christ is the
sole cause of our acceptation with God, - that all cause of quarrel and rejection of us is thereby taken away. And to that end are his sufferings reckoned to us; for,
being "made sin for us," 2 Corinthians 5:21 he is made "righteousness unto us," 1 Corinthians 1:30.

But yet farther; this will not complete our acceptation with God. The old quarrel may be laid aside, and yet no new friendship begun; we may be not sinners, and yet not
be so far righteous as to have a right to the kingdom of heaven. Adam had no right to life because he was innocent; he must, moreover, "do this," and then he shall
"live." He must not only have a negative righteousness, - he was not guilty of any thing; but also a positive righteousness, - he must do all things.

(2.)This, then, is required, in the second place, to our complete acceptation, that we have not only the not imputation of sin, but also a reckoning of righteousness.
Now, this we have in the obedience of the life of Christ. This also was discovered in the last chapter. The obedience of the life of Christ was for us, is imputed to us,
and is our righteousness before God; - by his obedience are we "made righteous," Romans 5:19. On what score the obedience of faith takes place, shall be afterward
declared.

These two things, then, complete our grace of acceptation. Sin being removed, and righteousness bestowed, we have peace with God, - are continually accepted
before him. There is not any thing to charge us withal: that which was, is taken out of the way by Christ, and nailed to his cross, - made fast there; yea, publicly and
legally canceled, that it can never be admitted again as an evidence. What court among men would admit of an evidence that has been publicly canceled, and nailed up
for all to see it? So has Christ dealt with that which was against us; and not only so, but also he puts that upon us for which we are received into favor. He makes us
comely through his beauty; gives us white raiment to stand before the Lord. This is the first part of purchased grace wherein the saints have communion with Jesus
Christ. In remission of sin and imputation of righteousness does it consist; from the death of Christ, as a price, sacrifice, and a punishment, - from the life of Christ spent
in obedience to the law, does it arise. The great product it is of the Father's righteousness, wisdom, love, and grace; - the great and astonishable fruit of the love and
condescension of the Son; - the great discovery of the Holy Ghost in the revelation of the mystery of the gospel.

2. The second is grace of sanctification. He makes us not only accepted, but also acceptable. He does not only purchase love for his saints, but also makes them lovely.
He came not by blood only, but by water and blood. He does not only justify his saints from the guilt of sin, but also sanctify and wash them from the filth of sin. The
first is from his life and death as a sacrifice of propitiation; this from his death as a purchase, and his life as an example. So the apostle, Hebrews 9:14; as also Ephesians
5:26, 27. Two things are eminent in this issue of purchased grace: - (].) The removal of defilement; (2.) The bestowing of cleanness in actual grace.

(1.)For the first, it is also threefold:

[1.]The habitual cleansing of our nature. We are naturally unclean, defiled, - habitually so; for "Who can bring a clean thing out of an unclean?" Job 14:4; "That which is
born of the flesh is flesh," John 3:6. It is in the pollution of our blood that we are born, Ezekiel 16, - wholly defiled and polluted. The grace of sanctification, purchased
by the blood of Christ, removes this defilement of our nature. 1 Corinthians 6:11"Such were some of you; but ye are washed, ye are sanctified." So also Titus 3:3-5"He
has saved us by the washing of regeneration, and the renewing of the Holy Ghost." How far this original, habitual pollution is removed, need not be disputed; it is certain
the soul is made fair and beautiful in the sight of God. Though the sin that does defile remains, yet its habitual defilement is taken away. But the handling of this lies not in
my aim.

[2.]Taking away the pollutions of all our actual transgressions. There is a defilement attending every actual sin. Our own clothes make us to be abhorred, Job 9:31. A
spot, a stain,(c)
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                  2005-2009,         blood,Media
                                Infobase    attendsCorp.
                                                    every sin. Now, 1 John 1:7"The blood of Jesus Christ cleanseth us from all sin." Besides the defilement of our48
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which he purgeth, Titus 3:5 he takes away the defilement of our persons by actual follies. "By one offering he perfected for ever them that are sanctified;" by himself he
"purged our sins," before he sat down at the right hand of the Majesty on high, Hebrews 1:3.
my aim.

[2.]Taking away the pollutions of all our actual transgressions. There is a defilement attending every actual sin. Our own clothes make us to be abhorred, Job 9:31. A
spot, a stain, rust, wrinkle, filth, blood, attends every sin. Now, 1 John 1:7"The blood of Jesus Christ cleanseth us from all sin." Besides the defilement of our natures
which he purgeth, Titus 3:5 he takes away the defilement of our persons by actual follies. "By one offering he perfected for ever them that are sanctified;" by himself he
"purged our sins," before he sat down at the right hand of the Majesty on high, Hebrews 1:3.

[3.]In our best duties we have defilement, Isaiah 64:6. Self, unbelief, form, drop themselves into all that we do. We may be ashamed of our choicest performances.
God has promised that the saints' good works shall follow them. Truly, were they to be measured by the rule as they come from us, and weighed in the balance of the
sanctuary, it might be well for us that they might be buried for ever: But the Lord Christ first, as our high priest, bears the iniquity, the guilt, and provocation, which in
severe justice does attend them, Exodus 28:38; and not only so, but he washes away all their filth and defilements. He is as a refiner's fire, to purge both the sons of
Levi and their offerings; adding, moreover, sweet incense to them, that they may be accepted. Whatever is of the Spirit, of himself, of grace, - that remains; whatever is
of self, flesh, unbelief (that is, hay and stubble), - that he consumes, wastes, takes away. So that the saints' good works shall meet them one day with a changed
countenance, that they shall scarce know them: that which seemed to them to be black, deformed, defiled, shall appear beautiful and glorious; they shall not be afraid of
them, but rejoice to see and follow them.

And this cleansing of our natures, persons, and duties, has its whole foundation in the death of Christ. Hence our washing and purifying, our cleansing and purging, is
ascribed to his blood and the sprinkling thereof meritoriously, this work is done, by the shedding of the blood of Christ; efficiently, by its sprinkling. The sprinkling of the
blood of Christ proceedeth from the communication of the Holy Ghost; which he promiseth to us, as purchased by him for us He is the pure water, wherewith we are
sprinkled from all our sins, that spirit of judgement and burning that takes away the filth and blood of the daughters of Zion. And this is the first thing in the grace of
sanctification; of which more afterward.

(2.)By bestowing cleanness as to actual grace. The blood of Christ in this purchased grace does not only take away defilement, but also it gives purity; and that also in a
threefold gradation:

[1.]It gives the Spirit of holiness to dwell in us. "He is made unto us sanctification," 1 Corinthians 1:30 by procuring for us the Spirit of sanctification. Our renewing is of
the Holy Ghost, who is shed on us through Christ alone, Titus 3:6. This the apostle mainly insists on, Romans 8, - to wit, that the prime and principal gift of sanctification
that we receive from Christ, is the indwelling of the Spirit, and our following after the guidance hereof. But what concerns the Spirit in any kind, must be referred to that
which I have to offer concerning our communion with him.

[2.]He gives us habitual grace; - a principle of grace, opposed to the principle of lust that is in us by nature. This is the grace that dwells in us, makes its abode with us;
which, according to the distinct faculties of our souls wherein it is, or the distinct objects about which it is exercised, receiveth various appellation, being indeed all but
one new principle of life. In the understanding, it is light; in the will, obedience; in the affections, love; in all, faith. So, also, it is differences in respect of its operations.
When it carries out the soul to rest on Christ, it is faith; when to delight in him, it is love; but still one and the same habit of grace. And this is the second thing.

[3.]Actual influence for the performance of every spiritual duty whatever. After the saints have both the former, yet Christ tells them that without him "they can do
nothing," John 15:5. They are still in dependence upon him for new influences of grace, or supplies of the Spirit. They cannot live and spend upon the old stock; for
every new act they must have new grace. He must "work in us to will and to do of his good pleasure," Philippians 2:13. And in these three, thus briefly named, consists
that purchased grace in the point of sanctification, as to the collating of purity and cleanness, wherein we have communion with Christ.

3. This purchased grace consists in privileges to stand before God, and these are of two sorts,-primary and consequential. Primary, is adoption, - the Spirit of adoption;
consequential, are all the favors of the gospel, which the saints alone have right unto. But of this I shall speak when I come to the last branch, - of communion with the
Holy Ghost.

These are the things wherein we have communion with Christ as to purchased grace in this life. Drive them up to perfection, and you have that which we call everlasting
glory. Perfect acceptance, perfect holiness, perfect adoption, or inheritance of sons, - that is glory.

Our process now, in the next place, is to what I mainly intend, even the manner how we hold communion with Christ in these things; and that in the order laid down; as,

I. How we hold communion with him in the obedience of his life and merit of his death, as to acceptance with God the Father.

II. How we hold communion with Christ in his blood, as to the Spirit of sanctification, the habits and acts of grace.

III. How we hold communion with him as to the privileges we enjoy. Of which in the ensuing chapters.

CHAPTER 8

How the saints hold communion with Christ as to their

acceptation with God

What is required on the part of Christ hereunto; in his intention; in the declaration thereof - The sum of our acceptation with God, wherein it consists - What is required
on the part of believers to this communion, and how they hold it, with Christ - Some objections proposed to consideration, why the elect are not accepted immediately
on the undertaking and the death of Christ - In what sense they are so - Christ a common or public person - How he came to be so - The way of our acceptation with
God on that account - The second objection - The necessity of our obedience stated, Ephesians 2:8-10 - The grounds, causes, and ends of it manifested - Its proper
place in the new covenant - How the saints, in particular, hold communion with Christ in this purchased grace - They approve of this righteousness; the grounds thereof
- Reject their own; the grounds thereof - The commutation of sin and righteousness between Christ and believers; some objections answered.

I. Communion with Christ in purchased grace, as unto acceptation with God, from the obedience of his life and efficacy of his death, is the first thing we inquire into.
The discovery of what on the part of Christ and what on our part is required thereunto (for our mutual acting, even his and ours, are necessary, that we may have
fellowship and communion together herein), is that which herein I intend.

First, On the part of Christ there is no more required but these two things: - (1.) That what he did, he did not for himself, but for us.

(2.)What he suffered, he suffered not for himself, but for us. That is, that his intention from eternity, and when he was in the world, was, that all that he did and suffered
was and should be for us and our advantage, as to our acceptance with God; that he still continueth making use of what he so did and suffered for that end and
purpose, and that only. Now, this is most evident:
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(1.)What he did, he did for us, and not for himself: "He was made under the law, that we might receive the adoption of sons," Galatians 4:4, 5. He was made under the
law; that is, in that condition that he was obnoxious to the will and commands of it. And why was this? to what end? for himself? No; but to redeem us is the aim of all
(2.)What he suffered, he suffered not for himself, but for us. That is, that his intention from eternity, and when he was in the world, was, that all that he did and suffered
was and should be for us and our advantage, as to our acceptance with God; that he still continueth making use of what he so did and suffered for that end and
purpose, and that only. Now, this is most evident:

(1.)What he did, he did for us, and not for himself: "He was made under the law, that we might receive the adoption of sons," Galatians 4:4, 5. He was made under the
law; that is, in that condition that he was obnoxious to the will and commands of it. And why was this? to what end? for himself? No; but to redeem us is the aim of all
that he did, - of all his obedience: and that he did. This very intention in what he did he acquaints us with, John 17:19"For their sakes I sanctify myself, that they may be
sanctified through the truth." "I sanctify myself, - dedicate and set myself apart to all that work I have to do. I came not to do my own will; I came to save that which
was lost; to minister, not to be ministered unto; and to give my life a ransom;" - it was the testimony he bare to all he did in the world. This intendment of his is especially
to be eyed. From eternity he had thoughts of what he would do for us; and delighted himself therein. And when he was in the world, in all he went about, he had still this
thought, "This is for them, and this is for them, - my beloved." When he went to be baptized, says John, "I have need to be baptized of thee, and comest thou to me?"
Matthew 3:14, 15; as if he had said, "Thou hast no need at all of it." But says Christ, "Suffer it to be so, now; for thus it becometh us to fulfill all righteousness;" - "I do it
for them who have none at all, and stand obliged unto all."

(2.)In what he suffered. This is more clear, Daniel 9:26"Messiah shall be cut off, but not for himself". And the apostle lays down this as a main difference between him
and the high priests of the Jews, that when they made their solemn offerings, they offered first for themselves, and then for the people; but Jesus Christ offered only for
others. He had no sin, and could make no sacrifice for his own sin, which he had not, but only for others. He "tasted death every man," Hebrews 2:9 "gave his life a
ransom for many," Matthew 20:28. The "iniquity of us all was made to meet on him," Isaiah 53:6; - "He bare our sins in his own body on the tree," 1 Peter 2:24; -
"loved the church, and gave himself for it," Ephesians 5:25; Gal 2:20; Romans 4:25; Revelation 1:5, 6; Titus 2:14; 1 Timothy 2:6; Isaiah 53:12; John 17:19. But this is
exceeding clear and confessed, that Christ in his suffering and oblation, had his intention only upon the good of his elect, and their acceptation with God; suffering for us,
"the just for the unjust, that he might bring us to God."

Secondly, To complete this communion on the part of Christ, it is required,

(1.)That there be added to what he has done, the gospel tenders of that complete righteousness and acceptation with God which ariseth from his perfect obedience and
sufferings. Now, they are twofold:

[1.]Declaratory, in the conditional promises of the gospel. Mark 16:15; Matthew 11:28"He that believeth shall be saved;" "Come unto me, and I will give you rest;" "As
Moses lifted up the serpent," etc.; "Christ is the end of the law for righteousness to every one that believeth," Romans 10:4; and innumerable others. Now, declaratory
tenders are very precious, there is much kindness in them, and if they be rejected, they will be the "savor of death unto death;" but the Lord Christ knows that the
outward letter, though never so effectually held out, will not enable any of his for that reception of his righteousness which is necessary to interest them therein;
wherefore,

[2.]In this tender of acceptation with God, on the account of what he has done and suffered, a law is established, that whosoever receives it shall be so accepted. But
Christ knows the condition and state of his in this world. This will not do; if he do not effectually invest them with it, all is lost. Therefore,

(2.)He sends them his Holy Spirit, to quicken them, John 6:63 to cause them that are "dead to hear his voice," John 5:25; and to work in them whatever is required of
them, to make them partakers of his righteousness and accepted with God.

Thus does Christ deal with his: - he lives and dies with an intention to work out and complete righteousness for them; their enjoying of it, to a perfect acceptation before
God, is all that in the one and other he aimed at. Then he tenders it unto them, declares the usefulness and preciousness of it to their souls, stirring them up to a desire
and valuation of it; and lastly, effectually bestows it upon them, reckons it unto them as theirs, that they should by it, for it, with it, be perfectly accepted with his Father.

Thus, for our acceptation with God, two things are required:

First, That satisfaction be made for our disobedience, - for whatever we had done which might damage the justice and honor of God; and that God be atoned towards
us: which could no otherwise be, but by undergoing the penalty of the law. This, I have showed abundantly, is done by the death of Christ. God "made him to be sin for
us," 2 Corinthians 5:21 a "curse," Galatians 3:13. On this account we have our absolution, - our acquitment from the guilt of sin, the sentence of the law, the wrath of
God, Romans 8:33, 34. We are justified, acquitted, freed from condemnation, because it was Christ that died; "he bare our sins in his own body on the tree," 1 Peter
2:24.

Second, That the righteousness of the law be fulfilled, and the obedience performed that is required at our hands. And this is done by the life of Christ, Romans 5:18,
19. So that answerable hereunto, according to our state and the condition of our acceptation with God, there are two parts:

Our absolution from the guilt of sin, that our disobedience be not charged upon us. This we have by the death of Christ; our sins being imputed to him, shall not be
imputed to us, 2 Corinthians 5:21; Romans 4:25; Isaiah 53:12.

Imputation of righteousness, that we may be accounted perfectly righteous before God; and this we have by the life of Christ. His righteousness in yielding obedience to
the law is imputed to us. And thus is our acceptation with God completed. Being discharged from the guilt of our disobedience by the death of Christ, and having the
righteousness of the life of Christ imputed to us, we have friendship and peace with God. And this is that which I call our grace of acceptation with God, wherein we
have communion with Jesus Christ.

That which remains for me to do, is to show how believers hold distinct communion with Christ in this grace of acceptation, and how thereby they keep alive a sense of
it, - the comfort and life of it being to be renewed every day. Without this, life is a hell; no peace, no joy can we be made partakers of, but what has its rise from hence.
Look what grounded persuasion we have of our acceptation with God, that he is at peace with us; whereunto is the revenue of our peace, comfort, joy, yea, and
holiness itself, proportioned.

But yet, before I come in particular to handle our practical communion with the Lord Jesus in this thing, I must remove two considerable objections; - the one of them
lying against the first part of our acceptation with God, the other against the latter.

Objection 1. For our absolution by and upon the death of Christ, it may be said, that "if the elect have their absolution, reconciliation, and freedom by the death, blood,
and cross of Christ, whence is it, then, that they were not all actually absolved at the death of Christ, or at least so soon as they are born, but that many of them live a
long while under the wrath of God in this world, as being unbelievers, under the sentence and condemning power of the law? John 3:36. Why are they not immediately
freed, upon the payment of the price and making reconciliation for them?"

Obj. 2. "If the obedience of the life of Christ be imputed unto us, and that is our righteousness before God, then what need we yield any obedience ourselves? Is not all
our praying,(c)
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who, then, will or need take care to be holy, humble, righteous, meek, temperate, patient, good, peaceable, or to abound in good works in the world?"

1. I shall, God assisting, briefly remove these two objections, and then proceed to carry on the design in hand, about our communion with Christ:
freed, upon the payment of the price and making reconciliation for them?"

Obj. 2. "If the obedience of the life of Christ be imputed unto us, and that is our righteousness before God, then what need we yield any obedience ourselves? Is not all
our praying, laboring, watching, fasting, giving alms, - are not all fruits of holiness, in purity of heart and usefulness of conversation, all in vain and to no purpose? And
who, then, will or need take care to be holy, humble, righteous, meek, temperate, patient, good, peaceable, or to abound in good works in the world?"

1. I shall, God assisting, briefly remove these two objections, and then proceed to carry on the design in hand, about our communion with Christ:

(1.)Jesus Christ, in his undertaking of the work of our reconciliation with God, - for which cause he came into the world, - and the accomplishment of it by his death,
was constituted and considered as a common, public person, in the stead of them for whose reconciliation to God he suffered. Hence he is the "mediator between God
and man," 1 Timothy 2:5 that is, one who undertook to God for us, as the next words manifest, verse 6, "Who gave himself a ransom for all," - and the "surety of the
better covenant," Hebrews 7:22; undertaking for and on the behalf of them with whom that covenant was made. Hence he is said to be given "for a covenant of the
people," Isaiah 42:6; and a "leader," 55:4. He was the second Adam, 1 Corinthians 15:45, 47 to all ends and purposes of righteousness, to his spiritual seed, as the first
Adam was of sin to his natural seed, Romans 5:15-19.

(2.)His being thus a common person, arose chiefly from these things:

[1.]In general, from the covenant entered into by himself with his Father to this purpose. The terms of this covenant are at large insisted on, Isaiah 53, summed up,
Psalm 40:7, 8; Hebrews 10:8-10. Hence the Father became to be his God; which is a covenant expression, Psalm 89:26; Hebrews 1:5; Psalm 22:1, 40:8, 45:7;
Revelation 3:12; Micah 5:4. So was he by his Father on this account designed to this work, Isaiah 42:1, 6, 49:9; Malachi 3:1; Zechariah 13:7; John 3:16; 1 Timothy
1:15. Thus the "counsel of peace" became to be "between them both," Zechariah 6:13; that is, the Father and Son. And the Son rejoices from eternity in the thought of
this undertaking, Proverbs 8:22-30. The command given him to this purpose, the promises made to him thereon, the assistance afforded to him, I have elsewhere
handled.

[2.]In the sovereign grant, appointment, and design of the Father, giving and delivering the elect to Jesus Christ in this covenant, to be redeemed and reconciled to
himself. John 17:6"Thine they were, and thou gavest them me." They were God's by eternal designation and election, and he gave them to Christ to be redeemed.
Hence, before their calling or believing, he calls them his "sheep," John 10:15, 16 laying down his life for them as such; and hence are we said to be "chosen in Christ,"
Ephesians 1:4 or designed to obtain all the fruits of the love of God by Christ, and committed into his hand for that end and purpose.

[3.]In his undertaking to suffer what was due to them, and to do what was to be done by them, that they might be delivered, reconciled, and accepted with God. And
he undertakes to give in to the Father, without loss or miscarriage, what he had so received of the Father as above, John 17:2, 12, 6:37, 39; as Jacob did the cattle he
received of Lab an, Genesis 31:39, 40. Of both these I have treated somewhat at large elsewhere, in handling the covenant between the Father and the Son; so that I
shall not need to take it up here again.

[4.]They being given unto him, he undertaking for them to do and suffer what was on their part required, he received, on their behalf and for them, all the promises of all
the mercies, grace, good things, and privileges, which they were to receive upon the account of his undertaking for them. On this account eternal life is said to be
promised of God "before the world began," Titus 1:2; that is, to the Son of God for us, on his undertaking on our behalf. And grace, also, is said to be given unto us
"before the world began," 2 Timothy 1:9; that is, in Christ, our appointed head, mediator, and representative.

[5.]Christ being thus a common person, a mediator, surety, and representative, of his church, upon his undertaking, as to efficacy and merit, and upon his actual
performance, as to solemn (declaration, was as such acquitted, absolved, justified, and freed, from all and every thing that, on the behalf of the elect, as due to them,
was charged upon him, or could so be; I say, as to all the efficacy and merit of his undertakings, he was immediately absolved upon his faithfulness, in his first
engagement: and thereby all the saints of the Old Testament were saved by his blood no less than we. As to solemn declaration, he was so absolved when, the "pains of
death being loosed", he was "declared to be the Son of God with power, by the resurrection from the dead;" Romans 1:4 God saying to him, "Thou art my Son; this
day have I begotten thee," Psalm 2:7. And this his absolution does Christ express his confidence of, Isaiah 1. 5-9. And he was "justified," 1 Timothy 3:16. That which I
intend by this absolution of Christ as a public person is this: - God having made him under the law, for them who were so, Galatians 4:4; in their stead, obnoxious to the
punishment due to sin, made him sin, 2 Corinthians 5:21; and so gave justice, and law, and all the consequent of the curse thereof, power against him, Isaiah 53:6; -
upon his undergoing of that which was required of him, verse 12, God looses the pains and power of death, accepts him, and is well pleased with him, as to the
performance and discharge of his work, John 17:3-6; pronounceth him free from the obligation that was on him, Acts 13; and gave him a promise of all good things he
aimed at, and which his soul desired. Hereon are all the promises of God made to Christ, and their accomplishment, - all the encouragements given him to ask and
make demand of the things originally engaged for to him, Psalm 2:8(which he did accordingly, John 17), - founded and built. And here lies the certain, stable foundation
of our absolution, and acceptation with God. Christ in our stead, acting for us as our surety, being acquitted, absolved, solemnly declared to have answered the whole
debt that was incumbent on him to pay, and made satisfaction for all the injury we had done, a general pardon is sealed for us all, to be sued out particularly in the way
to be appointed. For,

[6.]Christ as a public person being thus absolved, it became righteous with God, a righteous thing, from the covenant, compact, and convention, that was between him
and the mediator, that those in whose stead he was, should obtain, and have bestowed on them, all the fruits of his death, in reconciliation with God, Romans 5:8-11;
that as Christ received the general acquittance for them all, so they should every one of them enjoy it respectively. This is everywhere manifested in those expressions
which express a commutation designed by God in this matter; as 2 Corinthians 5:21; Galatians 3:13; 1 Peter 2:21, 24; - of which afterward.

[7.]Being thus acquitted in the covenant of the Mediator (whence they are said to be circumcised with him, to die with him, to be buried with him, to rise with him, to sit
with him in heavenly places, - namely, in the covenant of the Mediator), and it being righteous that they should be acquitted personally in the covenant of grace, it was
determined by Father, Son, and Holy Ghost, that the way of their actual personal deliverance from the sentence and curse of the law should be in and by such a way
and dispensation as might lead to the praise of the glorious grace of God, Eph 1:5-7. The appointment of God is, that we shall have the adoption of children. The means
of it, is by Jesus Christ; the peculiar way of bringing it about, is by the redemption that is in his blood; the end, is the praise of his glorious grace. And thence it is,

[8.]That until the full time of their actual deliverance, determined and appointed to them in their several generations, be accomplished, they are personally under the
curse of the law; and, on that account, are legally obnoxious to the wrath of God, from which they shall certainly be delivered; - I say, they are thus personally
obnoxious to the law, and the curse thereof; but not at all with its primitive intention of execution upon them, but as it is a means appointed to help forward their
acquaintance with Christ, and acceptance with God, on his account. When this is accomplished, that whole obligation ceases, being continued on them in a design of
love; their last condition being such as that they cannot without it be brought to a participation of Christ, to the praise of the glorious grace of God.

[9.]The end of the dispensation of grace being to glorify the whole Trinity, the order fixed on and appointed wherein this is to be done, is, by ascending to the Father's
love through the work of the Spirit and blood of the Son. The emanation of divine love to us begins with the Father, is carried on by the Son, and then communicated
by the Spirit; the Father designing, the Son purchasing, the Spirit effectually working: which is their order. Our participation is first by the work of the Spirit, to an actual
interest in the blood of the Son; whence we have acceptation with the Father.
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1st.That the Spirit may be glorified, he is given unto us, to quicken us, convert us, work faith in us, Romans 8:11; Ephesians 1:19, 20; according to all the promises of
love through the work of the Spirit and blood of the Son. The emanation of divine love to us begins with the Father, is carried on by the Son, and then communicated
by the Spirit; the Father designing, the Son purchasing, the Spirit effectually working: which is their order. Our participation is first by the work of the Spirit, to an actual
interest in the blood of the Son; whence we have acceptation with the Father.

This, then, is the order whereby we are brought to acceptation with the Father, for the glory of God through Christ:

1st.That the Spirit may be glorified, he is given unto us, to quicken us, convert us, work faith in us, Romans 8:11; Ephesians 1:19, 20; according to all the promises of
the covenant, Isaiah 4:4, 5; Ezekiel 11:19, 36:26.

2ndly.This being wrought in us, for the glory of the Son, we are actually interested, according to the tenor of the covenant, at the same instant of time, in the blood of
Christ, as to the benefits which he has procured for us thereby; yea, this very work of the Spirit itself is a fruit and part of the purchase of Christ. But we speak of our
sense of this thing, whereunto the communication of the Spirit is antecedent. And,

3rdly.To the glory of the Father, we are accepted with him, justified, freed from guilt, pardoned, and have "peace with God," Romans 5:1. Thus, "through Christ we
have access by one Spirit unto the Father," Ephesians 2:17. And thus are both Father and Son and the Holy Spirit glorified in our justification and acceptation with
God; the Father in his free love, the Son in his full purchase, and the holy Spirit in his effectual working.

[10.]All this, in all the parts of it, is no less fully procured for us, nor less freely bestowed on us, for Christ's sake, on his account, as part of his purchase and merits,
than if all of us immediately upon his death, had been translated into heaven; only this way of our deliverance and freedom is fixed on, that the whole Trinity may be
glorified thereby. And this may suffice in answer to the first objection. Though our reconciliation with God be fully and completely procured by the death of Christ, and
all the ways and means whereby it is accomplished; yet we are brought unto an actual enjoyment thereof, by the way and in the order mentioned, for the praise of the
glorious grace of God.

2. The second objection is, "That if the righteousness and obedience of Christ to the law be imputed unto us, then what need we yield obedience ourselves?" To this,
also, I shall return answer as briefly as I can in the ensuing observations:

(1.)The placing of our gospel obedience on the right foot of account (that it may neither be exalted into a state, condition, use, or end, not given it of God; nor any
reason, cause, motive, end, necessity of it, on the other hand, taken away, weakened, or impaired), is a matter of great importance. Some make our obedience, the
works of faith, our works, the matter or cause of our justification; some, the condition of the imputation of the righteousness of Christ; some, the qualification of the
person justified, on the one hand; some exclude all the necessity of them, and turn the grace of God into lasciviousness, on the other. To debate these differences is not
my present business; only, I say, on this and other accounts, the right stating of our obedience is of great importance as to our walking with God.

(2.)We do by no means assign the same place, condition, state, and use to the obedience of Christ imputed to us, and our obedience performed to God. If we did, they
were really inconsistent. And therefore those who affirm that our obedience is the condition or cause of our justification, do all of them deny the imputation of the
obedience of Christ unto us. The righteousness of Christ is imputed to us, as that on the account whereof we are accepted and esteemed righteous before God, and are
really so, though not inherently. We are as truly righteous with the obedience of Christ imputed to us as Adam was, or could have been, by a complete righteousness of
his own performance. So Romans 5:18 by his obedience we are made righteous, - made so truly, and so accepted; as by the disobedience of Adam we are truly made
trespassers, and so accounted. And this is that which the apostle desires to be found in, in opposition to his own righteousness, Phil 3:9. But our own obedience is not
the righteousness whereupon we are accepted and justified before God; although it be acceptable to God that we should abound therein. And this distinction the
apostle does evidently deliver and confirm, so as nothing can be more clearly revealed: Ephesians 2:8-10"For by grace are ye saved through faith: and that not of
yourselves: it is the gift of God: not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God has
prepared that we should walk in them." We are saved, or justified (for that it is whereof the apostle treats), "by grace through faith," which receives Jesus Christ and his
obedience; "not of works, lest any man should boast." "But what works are they that the apostle intends?" The works of believers, as in the very beginning of the next
words is manifest: "'For we are,' we believers, with our obedience and our works, of whom I speak." "Yea; but what need, then, of works?" Need still there is: "We
are his workmanship," etc.

Two things the apostle intimates in these words:

[1.]A reason why we cannot be saved by works, - namely, because we do them not in or by our own strength; which is necessary we should do, if we will be saved by
them, or justified by them. "But this is not so," saith the apostle; "for we are the workmanship of God," etc.; - all our works are wrought in us, by full and effectual
undeserved grace.

[2.]An assertion of the necessity of good works, notwithstanding that we are not saved by them; and that is, that God has ordained that we shall walk in them: which is
a sufficient ground of our obedience, whatever be the use of it.

If you will say then, "What are the true and proper gospel grounds, reasons, uses, and motives of our obedience; whence the necessity thereof may be demonstrated,
and our souls be stirred up to abound and be fruitful therein?" I say, they are so many, and lie so deep in the mystery of the gospel and dispensation of grace, spread
themselves so throughout the whole revelation of the will of God unto us, that to handle them fully and distinctly, and to give them their due weight, is a thing that I
cannot engage in, lest I should be turned aside from what I principally intend. I shall only give you some brief heads of what might at large be insisted on:

1st.Our universal obedience and good works are indispensably necessary, from the sovereign appointment and will of God; Father, Son, and Holy Ghost.

In general "This is the will of God, even your sanctification," or holiness, 1 Thessalonians 4:3. This is that which God wills, which he requires of us, - that we be holy,
that we be obedient, that we do his will as the angels do in heaven. The equity, necessity, profit, and advantage of this ground of our obedience might at large be
insisted on; and, were there no more, this might suffice alone, - if it be the will of God, it is our duty:

(1st.)The Father has ordained or appointed it. It is the will of the Father, Eph 2:10. The Father is spoken of personally, Christ being mentioned as mediator.

(2ndly.)The Son has ordained and appointed it as mediator. John 15:16"'I have ordained you, that ye should bring forth fruit' of obedience, and that it should remain."
And,

(3rdly.)The holy Ghost appoints and ordains believers to works of obedience and holiness, and to work holiness in others. So, in particular, Acts 13:2 he appoints and
designs men to the great work of obedience in preaching the gospel. And in sinning, men sin against him.

2ndly.Our holiness, our obedience, work of righteousness, is one eminent and especial end of the peculiar dispensation of Father, Son, and Spirit, in the business of
exalting the glory of God in our salvation, - of the electing love of the Father, the purchasing love of the Son, and the operative love of the Spirit:

(1st.)It is a peculiar
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choosing of us was, that we should be holy and unblamable before him in love. This he is to accomplish, and will bring about in them that are his. "He chooses us to
salvation, through sanctification of the Spirit, and belief of the truth," 2 Thessalonians 2:13. This the Father designed as the first and immediate end of electing love; and
proposes the consideration of that love as a motive to holiness, 1 John 4:8-10.
2ndly.Our holiness, our obedience, work of righteousness, is one eminent and especial end of the peculiar dispensation of Father, Son, and Spirit, in the business of
exalting the glory of God in our salvation, - of the electing love of the Father, the purchasing love of the Son, and the operative love of the Spirit:

(1st.)It is a peculiar end of the electing love of the Father, Eph 1:4"He has chosen us, that we should be holy and without blame." So Isaiah 4:3, 4. His aim and design in
choosing of us was, that we should be holy and unblamable before him in love. This he is to accomplish, and will bring about in them that are his. "He chooses us to
salvation, through sanctification of the Spirit, and belief of the truth," 2 Thessalonians 2:13. This the Father designed as the first and immediate end of electing love; and
proposes the consideration of that love as a motive to holiness, 1 John 4:8-10.

(2ndly.)It is so also of the exceeding love of the Son; whereof the testimonies are innumerable. I shall give but one or two: - Titus 2:14"Who gave himself for us, that he
might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works." This was his aim, his design, in giving himself for us; as Ephesians
5:25-27"Christ loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word; that he might present it to himself a
glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy, and without blemish" 2 Corinthians 5:15; Romans 6:11.

(3rdly.)It is the very work of the love of the Holy Ghost. His whole work upon us, in us, for us, consists in preparing of us for obedience; enabling of us thereunto, and
bringing forth the fruits of it in us. And this he does in opposition to a righteousness of our own, either before it or to be made up by it, Titus 3:5. I need not insist on
this. The fruits of the Spirit in us are known, Galatians 5:22, 23.

And thus have we a twofold bottom of the necessity of our obedience and personal holiness: - God has appointed it, he requires it; and it is an eminent immediate end
of the distinct dispensation of Father, Son, and Holy Ghost, in the work of our salvation. If God's sovereignty over us is to be owned, if his love towards us be to be
regarded, if the whole work of the ever-blessed Trinity, for us, in us, be of any moment, our obedience is necessary.

3rdly.It is necessary in respect of the end thereof; and that whether you consider God, ourselves, or the world:

(1st.)The end of our obedience, in respect of God, is, his glory and honor, Malachi 1:6. This is God's honor, - all that we give him. It is true, he will take his honor from
the stoutest and proudest rebel in the world; but all we give him is in our obedience. The glorifying of God by our obedience is all that we are or can be. Particularly,

[1st.]It is the glory of the Father. Matthew 5:16"Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven." By
our walking in the light of faith does glory arise to the Father. The fruits of his love, of his grace, of his kindness, are seen upon us; and God is glorified in our behalf.
And,

[2ndly.]The Son is gloried thereby. It is the will of God that as all men honor the Father, so should they honor the Son, John 5:23. And how is this done? By believing in
him, John 14:l; obeying of him. Hence, John 17:10 he says he is glorified in believers; and prays for an increase of grace and union for them, that he may yet be more
glorified, and all might know that, as mediator, he was sent of God.

[3rdly.]The Spirit is gloried also by it. He is grieved by our disobedience, Ephesians 4:30; and therefore his glory is in our bringing forth fruit. He dwells in us, as in his
temple; which is not to be defiled. Holiness becometh his habitation for ever.

Now, if this that has been said be not sufficient to evince a necessity of our obedience, we must suppose ourselves to speak with a sort of men who regard neither the
sovereignty, nor love, nor glory of God, Father, Son, or Holy Ghost. Let men say what they please, though our obedience should be all lost, and never regarded (which
is impossible, for God is not unjust, to forget our labor of love), yet here is a sufficient bottom, ground, and reason of yielding more obedience unto God than ever we
shall do whilst we live in this world. I speak also only of gospel grounds of obedience, and not of those that are natural and legal, which are indispensable to all
mankind.

(2ndly.)The end in respect of ourselves immediately is threefold: - [1st.] Honor. [2ndly.] Peace. [3rdly.] Usefulness.

[1st.]Honor. It is by holiness that we are made like unto God, and his image is renewed again in us. This was our honor at our creation, this exalted us above all our
fellow-creatures here below, - we were made in the image of God. This we lost by sin, and became like the beasts that perish. To this honor, of conformity to God, of
bearing his image, are we exalted again by holiness alone. "Be ye holy," says God, "for I am holy," 1 Peter 1:16; and, "Be ye perfect" (that is, in doing good), "even as
your Father which is in heaven is perfect," Matthew 5:48 in a likeness and conformity to him. And herein is the image of God renewed; Ephesians 4:23, 24 therein we
"put on the new man, which after God is created in righteousness and holiness of truth." This was that which originally was attended with power and dominion; - is still
all that is beautiful or comely in the world. How it makes men honorable and precious in the sight of God, of angels, of men; how alone it is that which is not despised,
which is of price before the Lord; what contempt and scorn he has of them in whom it is not, - in what abomination he has them and all their ways, - might easily be
evinced.

[2ndly.]Peace. By it we have communion with God, wherein peace alone is to be enjoyed. "The wicked are like the troubled sea, that cannot rest;" and, "There is no
peace" to them, "saith my God," Isaiah 57:20; 2]. There is no peace, rest, or quietness, in a distance, separation, or alienation from God. He is the rest of our souls. In
the light of his countenance is life and peace. Now, "if we walk in the light, as he is in the light, we have fellowship one with another," 1 John 1:7; "and truly our
fellowship is with the Father, and with his Son Jesus Christ," verse 3. He that walks in the light of new obedience, he has communion with God, and in his presence is
fullness of joy for ever; without it, there is nothing but darkness, and wandering, and confusion.

[3rdly.]Usefulness. A man without holiness is good for nothing. "Ephraim," says the prophet, "is an empty vine, that brings forth fruit to itself" And what is such a vine
good for? Nothing. Saith another prophet, "A man cannot make so much as a pin of it, to hang a vessel on." A barren tree is good for nothing, but to be cut down for
the fire. Notwithstanding the seeming usefulness of men who serve the providence of God in their generations, I could easily manifest that the world and the church
might want them, and that, indeed, in themselves they are good for nothing. Only the holy man is commune bonum.

(3rdly.)The end of it in respect of others in the world is manifold:

[1st.]It serves to the conviction and stopping the mouths of some of the enemies of God, both here and hereafter: - 1. Here. 1 Peter 3:16"Having a good conscience;
that, wherein they speak evil of you, as of evil-doers, they may be ashamed that falsely accuse your good conversation in Christ." By our keeping of a good conscience
men will be made ashamed of their false accusations; that whereas their malice and hatred of the ways of God has provoked them to speak all manner of evil of the
profession of them, by the holiness and righteousness of the saints, they are convinced and made ashamed, as a thief is when he is taken, and be driven to acknowledge
that God is amongst them, and that they are wicked themselves, John 17:23. 2. Hereafter. It is said that the saints shall judge the world. It is on this, as well as upon
other considerations: their good works, their righteousness, their holiness, shall be brought forth, and manifested to all the world; and the righteousness of God's
judgements against wicked men be thence evinced. "See," says Christ, "these are they that I own, whom you so despised and abhorred; and see their works following
them: this and that they have done, when you wallowed in your abominations," Matthew 25:42, 43.

[2ndly.]The conversion
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your good works, which they shall behold, glorify God in the day of visitation," Matthew 5:16. Even revilers, persecutors, evil-speakers, have been overcome by the
constant holy walking of professors; and when their day of visitation has come, have glorified God on that account, 1 Peter 3:1, 2.
other considerations: their good works, their righteousness, their holiness, shall be brought forth, and manifested to all the world; and the righteousness of God's
judgements against wicked men be thence evinced. "See," says Christ, "these are they that I own, whom you so despised and abhorred; and see their works following
them: this and that they have done, when you wallowed in your abominations," Matthew 25:42, 43.

[2ndly.]The conversion of others. 1 Peter 2:12"Having your conversation honest among the Gentiles; that, wherein they speak against you as evil-doers, they may, by
your good works, which they shall behold, glorify God in the day of visitation," Matthew 5:16. Even revilers, persecutors, evil-speakers, have been overcome by the
constant holy walking of professors; and when their day of visitation has come, have glorified God on that account, 1 Peter 3:1, 2.

[3rdly.]The benefit of all; partly in keeping off judgements from the residue of men, as ten good men would have preserved Sodom: partly by their real communication
of good to them with whom they have to do in their generation. Holiness makes a man a good man, useful to all; and others eat of the fruits of the Spirit that he brings
forth continually.

[4thly.]It is necessary in respect of the state and condition of justified persons; and that whether you consider their relative state of acceptation, or their state of
sanctification:

First. They are accepted and received into friendship with a holy God, - a God of purer eyes than to behold iniquity, - who hates every unclean thing. And is it not
necessary that they should be holy who are admitted into his presence, walk in his sight, - yea, lie in his bosom? Should they not with all diligence cleanse themselves
from all pollution of flesh and spirit, and perfect holiness in the fear of the Lord?

Secondly. In respect of sanctification. We have in us a new creature, 2 Corinthians 5:17. This new creature is fed, cherished, nourished, kept alive, by the fruits of
holiness. To what end has God given us new hearts, and new natures? Is it that we should kill them? stifle the creature that is found in us in the womb? that we should
give him to the old man to be devoured?

[5thly.]It is necessary in respect of the proper place of holiness in the new covenant; and that is twofold:

First. Of the means unto the end. God has appointed that holiness shall be the means, the way to that eternal life, which, as in itself and originally [it] is his gift by Jesus
Christ, so, with regard to his constitution of our obedience, as the means of attaining it, [it] is a reward, and God in bestowing of it a rewarder. Though it be neither the
cause, matter, nor condition of our justification, yet it is the way appointed of God for us to walk in for the obtaining of salvation. And therefore, he that has hope of
eternal life purifies himself, as he is pure: and none shall ever come to that end who walketh not in that way; for without holiness it is impossible to see God.

Secondly. It is a testimony and pledge of adoption, - a sign and evidence of grace; that is, of acceptation with God. And,

Thirdly. The whole expression of our thankfulness.

Now, there is not one of all these causes and reasons of the necessity, the indispensable necessity of our obedience, good works, and personal righteousness, but
would require a more large discourse to unfold and explain than I have allotted to the proposal of them all; and innumerable others there are of the same import, that I
cannot name. He that upon these accounts does not think universal holiness and obedience to be of indispensable necessity, unless also it be exalted into the room of
the obedience and righteousness of Christ, let him be filthy still.

These objections being removed, and having, at the entrance of this chapter, declared what is done on the part of Christ, as to our fellowship with him in this purchased
grace, as to our acceptation with God, it remains that I now show what also is required and performed on our part for the completing thereof. This, then, consists in the
ensuing particulars:

1. The saints cordially approve of this righteousness, as that alone which is absolutely complete, and able to make them acceptable before God. And this supposeth six
things:

(1.)Their clear and full conviction of the necessity of a righteousness wherewith to appear before God. This is always in their thoughts; this in their whole lives they take
for granted. Many men spend their days in obstinacy and hardness, adding drunkenness unto thirst, never once inquiring what their condition shall be when they enter
into eternity; others trifle away their time and their souls, sowing the wind of empty hopes, and preparing to reap a whirlwind of wrath; but this lies at the bottom of all
the saints' communion with Christ, - a deep, fixed, resolved persuasion of an absolute and indispensable necessity of a righteousness wherewith to appear before God.
The holiness of God's nature, the righteousness of his government, the severity of his law, the terror of his wrath, are always before them. They have been all convinced
of sin, and have looked on themselves as ready to sink under the vengeance due to it. They have all cried, "Men and brethren, what shall we do to be saved?"
"Wherewith shall we come before God?" and have all concluded, that it is in vain to flatter themselves with hopes of escaping as they are by nature. If God be holy and
righteous, and of purer eyes than to behold iniquity, they must have a righteousness to stand before him; and they know what will be the cry one day of those who now
bear up themselves, as if they were otherwise minded, Isaiah 53:1-5; Micah 6:6, 7.

(2.)They weigh their own righteousness in the balance, and find it wanting; and this two ways:

[1.]In general, and upon the whole of the matter, at their first setting themselves before God. When men are convinced of the necessity of a righteousness, they catch at
every thing that presents itself to them for relief. Like men ready to sink in deep waters, [they] catch at that which is next, to save them from drowning; which sometimes
proves a rotten stick, that sinks with them. So did the Jews, Romans 9:31, 32; they caught hold of the law, and it would not relieve them; and how they perished with it
the apostle declares, chap. 10:1-4. The law put them upon setting up a righteousness of their own. This kept them doing, and in hope; but kept them from submitting to
the righteousness of God. Here many perish, and never get one step nearer God all their days. This the saints renounce; they have no confidence in the flesh: they know
that all they can do, all that the law can do, which is weak through the flesh, will not avail them. See what judgement Paul makes of all a man's own righteousness, Phil
3:8-10. This they bear in their minds daily, this they fill their thoughts withal, that upon the account of what they have done, can do, ever shall do, they cannot be
accepted with God, or justified thereby. This keeps their souls humble, full of a sense of their own vileness, all their days.

[2.]In particular. They daily weigh all their particular actions in the balance, and find them wanting, as to any such completeness as, upon their own account, to be
accepted with God. "Oh!" says a saint, "if I had nothing to commend me unto God but this prayer, this duty, this conquest of a temptation, wherein I myself see so
many failings, so much imperfection, could I appear with any boldness before him? Shall I, then, piece up a garment of righteousness out of my best duties? Ah! it is all
as a defiled cloth," Isaiah 64:6. These thoughts accompany them in all their duties, in their best and most choice performances: - "Lord, what am I in my best estate?
How little suitableness unto thy holiness is in my best duties! O spare me, in reference to the best thing that ever I did in my life!" Nehemiah 13:22. When a man who
lives upon convictions has got some enlargements in duties, some conquest over a sin or temptation, he hugs himself, like Micah when he had got a Levite to be his
priest: now surely it shall be well with him, now God will bless him: his heart is now at ease; he has peace in what he has done. But he who has communion with Christ,
when he is highest in duties of sanctification and holiness, is clearest in the apprehension of his own unprofitableness, and rejects every thought that might arise in his
heart of setting his peace in them, or upon them. He says to his soul, "Do these things seem something to thee? Alas! thou hast to do with an infinitely righteous God,
who looks through and through all that vanity, which thou art but little acquainted withal; and should he deal with thee according to thy best works, thou must perish."
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(3.)They approve of, value, and rejoice in, this righteousness, for their acceptation, which the Lord Jesus has wrought out and provided for them; this being discovered
to them, they approve of it with all their hearts, and rest in it. Isaiah 45:24"Surely, shall one say, in the LORD have I righteousness and strength." This is their voice and
language, when once the righteousness of God in Christ is made known unto them: "Here is righteousness indeed; here have I rest for my soul. Like the merchant man in
priest: now surely it shall be well with him, now God will bless him: his heart is now at ease; he has peace in what he has done. But he who has communion with Christ,
when he is highest in duties of sanctification and holiness, is clearest in the apprehension of his own unprofitableness, and rejects every thought that might arise in his
heart of setting his peace in them, or upon them. He says to his soul, "Do these things seem something to thee? Alas! thou hast to do with an infinitely righteous God,
who looks through and through all that vanity, which thou art but little acquainted withal; and should he deal with thee according to thy best works, thou must perish."

(3.)They approve of, value, and rejoice in, this righteousness, for their acceptation, which the Lord Jesus has wrought out and provided for them; this being discovered
to them, they approve of it with all their hearts, and rest in it. Isaiah 45:24"Surely, shall one say, in the LORD have I righteousness and strength." This is their voice and
language, when once the righteousness of God in Christ is made known unto them: "Here is righteousness indeed; here have I rest for my soul. Like the merchant man in
the gospel (Matthew 13:45, 46) that finds the pearl of price, I had been searching up and down; I looked this and that way for help, but it was far away; I spent my
strength for that which was not bread: here is that, indeed, which makes me rich for ever!" When first the righteousness of Christ, for acceptation with God, is revealed
to a poor laboring soul, that has fought for rest and has found none, he is surprised and amazed, and is not able to contain himself: and such a one always in his heart
approves this righteousness on a twofold account:

[1.]As full of infinite wisdom. "Unto them that believe," saith the apostle, "Christ crucified is 'the wisdom of God,'" 1 Corinthians 1:24. They see infinite wisdom in this
way of their acceptation with God. "In what darkness," says such a one, "in what straits, in what entanglements, was my poor soul! How little able was I to look
through the clouds and perplexities wherewith I was encompassed! I looked inwards, and there was nothing but sin, horror, fear, tremblings; I looked upwards, and
saw nothing but wrath, curses, and vengeance. I knew that God was a holy and righteous God, and that no unclean thing could abide before him; I knew that I was a
poor, vile, unclean, and sinful creature; and how to bring these two together in peace, I knew not. But in the righteousness of Christ does a world of wisdom open itself,
dispelling all difficulties and darkness, and manifesting a reconciliation of all this." "O the depth of the riches both of the wisdom and knowledge of God!" Romans
11:33; Colossians 2:3. But of this before.

[2.]As full of grace. He knows that sin had shut up the whole way of grace towards him; and whereas God aims at nothing so much as the manifestation of his grace, he
was utterly cut short of it. Now, to have a complete righteousness provided, and yet abundance of grace manifested, exceedingly delights the soul; - to have God's
dealing with his person all grace, and dealing with his righteousness all justice, takes up his thoughts. God everywhere assures us that this righteousness is of grace. It is
"by grace, and no more of works," Romans 11:6 as the apostle at large sets it out, Ephesians 2:7-9. It is from riches of grace and kindness that the provision of this
righteousness is made. It is of mere grace that it is bestowed on us, it is not at all of works; though it be in itself a righteousness of works, yet to us it is of mere grace.
So Titus 3:4-7"But after that the kindness and love of God our Savior toward man appeared, not by works of righteousness which we have done, but according to his
mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost, which he shed on us abundantly through Jesus Christ our Savior, that being
justified by his grace, we should be made heirs according to the hope of eternal life." The rise of all this dispensation is kindness and love; that is, grace, verse 4. The
way of communication, negatively, is not by works of righteousness that we have done; - positively, by the communication of the Holy Ghost, verse 5; the means of
whose procurement is Jesus Christ, verse 6; - and the work itself is by grace, verse 7. Here is use made of every word almost, whereby the exceeding rich grace,
kindness, mercy, and goodness of God may be expressed, all concurring in this work. As: 1. "Chrestotes", - his goodness, benignity, readiness to communicate of
himself and his good things that may be profitable to us. 2. "Filantropia", - mercy, love, and propensity of mind to help, assist, relieve them of whom he speaks, towards
whom he is so affected. 3. "'Eleos", - mercy forgiveness, compassion, tenderness, to them that suffer; and "charis", - free pardoning bounty, undeserved love. And all
this is said to be "tou Theou soteros", - he exercises all these properties and attributes of his nature towards us that he may save us; and in the bestowing of it, giving us
the Holy Ghost, it is said, "exeche-en", - he poured him out as water out of a vessel, without stop and hesitation; and that not in a small measure, but "plousios", - richly
and in abundance: whence, as to the work itself, it is emphatically said, "dikaiotentes te ekeinou chariti", - justified by the grace of him who is such a one. And this do
the saints of God, in their communion with Christ, exceedingly rejoice in before him, that the way of their acceptation before God is a way of grace, kindness, and
mercy, that they might not boast in themselves, but in the Lord and his goodness, crying, "How great is thy goodness! how great is thy bounty!"

(4.)They approve of it, and rejoice in it, as a quay of great peace and security to themselves and their own souls. They remember what was their state and condition
whilst they went about to set up a righteousness of their own, and were not subject to the righteousness of Christ, - how miserably they were tossed up and down with
continual fluctuating thoughts. Sometimes they had hope, and sometimes were full of fear; sometimes they thought themselves in some good condition, and anon were at
the very brink of hell, their consciences being racked and torn with sin and fear: but now, "being justified by faith, they have peace with God," Romans 5:1. All is quiet
and serene; not only that storm is over, but they are in the haven where they would be. They have abiding peace with God. Hence is that description of Christ to a poor
soul, Isaiah 32:2"And a man shall he as a hiding-place from the wind, and a covert from the tempest; as rivers of water in a dry place, as the shadow of a great rock in
a weary land." Wind and tempest, and drought and weariness, - nothing now troubles the soul that is in Christ; he has a hiding-place, and a covert, and rivers of water,
and the shadow of a great rock, for his security. This is the great mystery of faith in this business of our acceptation with God by Christ: - that whereas the soul of a
believer finds enough in him and upon him to rend the very caul of the heart, to fill him with fears, terror, disquietments all his days, yet through Christ he is at perfect
peace with God, Isaiah 26:3; Psalm 4:6-8. Hence do the souls of believers exceedingly magnify Jesus Christ, that they can behold the face of God with boldness,
confidence, peace, joy, assurance, - that they can call him Father, bear themselves on his love, walk up and down in quietness, and without fear. How glorious is the
Son of God in this grace! They remember the wormwood and gall that they have eaten; - the vinegar and tears they have drunk; - the trembling of their souls, like an
aspen leaf that is shaken with the wind. Whenever they thought of God, what contrivances have they had to hide, and fly, and escape! To be brought now to settlement
and security, must needs greatly affect them.

(5.)They cordially approve of this righteousness, because it is a way and means of exceeding exaltation and honor of the Lord Jesus, whom their souls do love. Being
once brought to an acquaintance with Jesus Christ, their hearts desire nothing more than that he may be honored and glorified to the utmost, and in all things have the
pre-eminence. Now, what can more tend to the advancing and honoring of him in our hearts, than to know that he is made of God unto us "wisdom and righteousness?"
1 Corinthians 1:30. Not that he is this or that part of our acceptation with God; but he is all, - he is the whole. They know that on the account of his working out their
acceptation with God, he is,

[1.]Honored of God his Father. Philippians 2:7-11"He made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men:
and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore God also has highly exalted him, and
given him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and
that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." Whether that word "wherefore" denotes a connection of causality or only a
consequence, this is evident, that on the account of his suffering, and as the end of it, he was honored and exalted of God to an unspeakable pre-eminence, dignity, and
authority; according as God had promised him on the same account, Isaiah 53:11, 12; Acts 2:36, 5:30, 31. And therefore it is said, that when "he had by himself
purged our sins, he sat down at the right hand of the Majesty on high," Hebrews 1:3.

[2.]He is on this account honored of all the angels in heaven, even because of this great work of bringing sinners unto God; for they do not only bow down and desire
to look into the mystery of the cross, 1 Peter 1:12 but worship and praise him always on this account: Revelation 5:11-14"I heard the voice of many angels round about
the throne, and the living creatures and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; saying with a loud voice,
Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing. And every creature which is in heaven
and earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honor, and glory, and power, be unto him that sitteth
upon the throne, and unto the Lamb for ever and ever. And the living creatures said, Amen. And the four and twenty elders fell down and worshipped him that liveth for
ever and ever." The reason given of this glorious and wonderful doxology, this attribution of honor and glory to Jesus Christ by the whole host of heaven, is, because he
was the Lamb that was slain; that is, because of the work of our redemption and our bringing unto God. And it is not a little refreshment and rejoicing to the souls of the
saints, to know
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his bringing them to peace and favor with God.

[3.]He is honored by his saints all the world over; and indeed, if they do not, who should? If they honor him not as they honor the Father, they are, of all men, the most
and earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honor, and glory, and power, be unto him that sitteth
upon the throne, and unto the Lamb for ever and ever. And the living creatures said, Amen. And the four and twenty elders fell down and worshipped him that liveth for
ever and ever." The reason given of this glorious and wonderful doxology, this attribution of honor and glory to Jesus Christ by the whole host of heaven, is, because he
was the Lamb that was slain; that is, because of the work of our redemption and our bringing unto God. And it is not a little refreshment and rejoicing to the souls of the
saints, to know that all the angels of God, the whole host of heaven, which never sinned, do yet continually rejoice and ascribe praise and honor to the Lord Jesus, for
his bringing them to peace and favor with God.

[3.]He is honored by his saints all the world over; and indeed, if they do not, who should? If they honor him not as they honor the Father, they are, of all men, the most
unworthy. But see what they do, Revelation 1:5, 6"Unto him that loved us, and washed us from our sins in his own blood, and has made us kings and priests unto God
and his Father; to him be glory and dominion for ever and ever. Amen." Chap. 5:8-10, "The four living creatures and four and twenty elders fell down before the Lamb,
having every one of them harps, and golden vials full of odors, which are the prayers of saints. And they sung a new song, saying, Thou art worthy to take the book,
and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation; and hast made
us unto our God kings and priests: and we shall reign on the earth." The great, solemn worship of the Christian church consists in this assignation of honor and glory to
the Lord Jesus: therefore do they love him, honor him, delight in him; as Paul, Philippians 3:8; and so the spouse, Cant. 5:9-16. And this is on this account,

(6.)They cordially approve of this righteousness, this way of acceptation, as that which brings glory to God as such. When they were laboring under the guilt of sin, that
which did most of all perplex their souls was, that their safety was inconsistent with the glory and honor of the great God, - with his justice, faithfulness, and truth, all
which were engaged for the destruction of sin; and how to come off from ruin without the loss of their honor [i. e., the honor of the fore-mentioned attributes] they saw
not. But now by the revelation of this righteousness from faith to faith, they plainly see that all the properties of God are exceedingly glorified in the pardon, justification,
and acceptance of poor sinners; as before was manifested.

And this is the first way whereby the saints ho]d daily communion with the Lord Jesus in this purchased grace of acceptation with God: they consider, approve of, and
rejoice in, the way, means, and thing itself.

2. They make an actual commutation with the Lord Jesus as to their sins and his righteousness. Of this there are also sundry parts:

(1.)They continually keep alive upon their hearts a sense of the guilt and evil of sin; even then when they are under some comfortable persuasions of their personal
acceptance with God. Sense of pardon takes away the horror and fear, but not a due sense of the guilt of sin. It is the daily exercise of the saints of God, to consider
the great provocation that is in sin, - their sins, the sin of their nature and lives; to render themselves vile in their own hearts and thoughts on that account; to compare it
with the terror of the Lord; and to judge themselves continually. This they do in general. "My sin is ever before me," says David. They set sin before them, not to terrify
and affright their souls with it, but that a due sense of the evil of it may be kept alive upon their hearts.

(2.)They gather up in their thoughts the sins for which they have not made a particular reckoning with God in Christ; or if they have begun so to do, yet they have not
made clear work of it, nor come to a clear and comfortable issue. There is nothing more dreadful than for a man to be able to digest his convictions; - to have sin look
him in the face, and speak perhaps some words of terror to him, and to be able, by any charms of diversions or delays, to put it off, without coming to a full trial as to
state and condition in reference thereunto. This the saints do: - they gather up their sins, lay them in the balance of the law, see and consider their weight and desert; and
then,

(3.)They make this commutation I speak of with Jesus Christ; that is,

[1.]They seriously consider, and by faith conquer, all objections to the contrary, that Jesus Christ, by the will and appointment of the Father, has really undergone the
punishment that was due to those sins that lie now under his eye and consideration, Isaiah 53:6; 2 Corinthians 5:21. He has as certainly and really answered the justice
of God for them as, if he himself (the sinner) should at that instant be cast into hell, he could do.

[2.]They hearken to the voice of Christ calling them to him with their burden, "Come unto me, all ye that are weary and heavy laden;" - "Come with your burdens;
come, thou poor soul, with thy guilt of sin." Why? what to do? "Why, this is mine," saith Christ; "this agreement I made with my Father, that I should come, and take thy
sins, and bear them away: they were my lot. Give me thy burden, give me all thy sins. Thou knowest not what to do with them; I know how to dispose of them well
enough, so that God shall be glorified, and thy soul delivered." Hereupon,

[3.]They lay down their sins at the cross of Christ, upon his shoulders. This is faith's great and bold venture upon the grace, faithfulness, and truth of God, to stand by
the cross and say, "Ah! he is bruised for my sins, and wounded for my transgressions, and the chastisement of my peace is upon him. He is thus made sin for me. Here
I give up my sins to him that is able to bear them, to undergo them. He requires it of my hands, that I should be content that he should undertake for them; and that I
heartily consent unto." This is every day's work; I know not how any peace can be maintained with God without it. If it be the work of souls to receive Christ, as made
sin for us, we must receive him as one that takes our sins upon him. Not as though he died any more, or suffered any more; but as the faith of the saints of old made that
present and done before their eyes [which had] not yet come to pass, Hebrews 11:1 so faith now makes that present which was accomplished and past many
generations ago. This it is to know Christ crucified.

[4.]Having thus by faith given up their sins to Christ, and seen God laying them all on him, they draw nigh, and take from him that righteousness which he has wrought
out for them; so fulfilling the whole of that of the apostle, 2 Corinthians 5:21"He was made sin for us, that we might be made the righteousness of God in him." They
consider him tendering himself and his righteousness, to be their righteousness before God; they take it, and accept of it, and complete this blessed bartering and
exchange of faith. Anger, curse, wrath, death, sin as to its guilt, he took it all and takes it all away. With him we leave whatever of this nature belongs to us; and from
him we receive love, life, righteousness, and peace.

Objection. But it may be said, "Surely this course of procedure can never be acceptable to Jesus Christ. What! shall we daily come to him with our filth, our guilt, our
sins? May he not, will he not, bid us keep them to ourselves? they are our own. Shall we be always giving sins, and taking righteousness?"

Answer. There is not any thing that Jesus Christ is more delighted with, than that his saints should always hold communion with him as to this business of giving and
receiving. For,

1. This exceedingly honors him, and gives him the glory that is his due. Many, indeed, cry "Lord, Lord," and make mention of him, but honor him not at all. How so?
They take his work out of his hands, and ascribe it unto other things; their repentance, their duties, shall bear their iniquities. They do not say so; but they do so. The
commutation they make, if they make any, it is with themselves. All their bartering about sin is in and with their own souls. The work that Christ came to do in the
world, was to "bear our iniquities," and lay down his life a ransom for our sins. The cup he had to drink of was filled with our sins, as to the punishment due to them.
What greater dishonor, then, can be done to the Lord Jesus, than to ascribe this work to any thing else, - to think to get rid of our sins [by] any other way or means?
Herein, then, I say, is Christ honored indeed, when we go to him with our sins by faith, and say unto him, "Lord, this is thy work; this is that for which thou camest into
the world; this is that thou hast undertaken to do. Thou callest for my burden, which is too heavy for me to bear; take it, blessed Redeemer Thou tenderest thy
righteousness; that is my portion." Then is Christ honored, then is the glory of mediation ascribed to him, when we walk with him in this communion.
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2. This exceedingly endears the souls of the saints to him, and constrains them to put a due valuation upon him, his love, his righteousness, and grace. When they find,
and have the daily use of it, then they do it. Who would not love him? "I have been with the Lord Jesus," may the poor soul say: "I have left my sins, my burden, with
him; and he has given me his righteousness, wherewith I am going with boldness to God. I was dead, and am alive; for he died for me: I was cursed, and am blessed;
What greater dishonor, then, can be done to the Lord Jesus, than to ascribe this work to any thing else, - to think to get rid of our sins [by] any other way or means?
Herein, then, I say, is Christ honored indeed, when we go to him with our sins by faith, and say unto him, "Lord, this is thy work; this is that for which thou camest into
the world; this is that thou hast undertaken to do. Thou callest for my burden, which is too heavy for me to bear; take it, blessed Redeemer Thou tenderest thy
righteousness; that is my portion." Then is Christ honored, then is the glory of mediation ascribed to him, when we walk with him in this communion.

2. This exceedingly endears the souls of the saints to him, and constrains them to put a due valuation upon him, his love, his righteousness, and grace. When they find,
and have the daily use of it, then they do it. Who would not love him? "I have been with the Lord Jesus," may the poor soul say: "I have left my sins, my burden, with
him; and he has given me his righteousness, wherewith I am going with boldness to God. I was dead, and am alive; for he died for me: I was cursed, and am blessed;
for he was made a curse for me: I was troubled, but have peace; for the chastisement of my peace was upon him. I knew not what to do, nor whither to cause any
sorrow to go; by him have I received joy unspeakable and glorious. If I do not love him, delight in him, obey him, live to him, die for him, I am worse than the devils in
hell." Now the great aim of Christ in the world is, to have a high place and esteem in the hearts of his people; to have there, as he has in himself, the pre-eminence in all
things, - not to be jostled up and down among other things, - to be all, and in all. And thus are the saints of God prepared to esteem him, upon the engaging themselves
to this communion with him.

Obj. Yea, hut you will say, "If this be so, what need we to repent or amend our ways? it is but going to Christ by faith, making this exchange with him: and so we may
sin, that grace may abound."

Ans. I judge no man's person; but this I must needs say, that I do not understand how a man that takes this objection in cold blood, not under a temptation or
accidental darkness, can have any true or real acquaintance with Jesus Christ: however, this I am certain of, that this communion in itself produces quite other effects
than those supposed. For,

1. For repentance; it is, I suppose, a gospel repentance that is intended. For a legal, bondage repentance, full of dread, amazement, terror, self-love, astonishment at
the presence of God, I confess this communion takes it away, prevents it, casts it out, with its bondage and fear; but for gospel repentance, whose nature consists in
godly sorrow for sin, with its relinquishment, proceeding from faith, love, and abhorrence of sin, on accounts of Father, Son, and Spirit, both law and love, - that this
should be hindered by this communion, is not possible. I told you that the foundation of this communion is laid in a deep, serious, daily consideration of sin, its guilt,
vileness, and abomination, and our own vileness on that account; that a sense hereof is to be kept alive in and upon the heart of every one that will enjoy this
communion with Christ: without it Christ is of no value nor esteem to him. Now, is it possible that a man should daily fill his heart with the thoughts of the vileness of sin,
on all considerations whatever, - of law, love, grace, gospel, life, and death, - and be filled with self-abhorrency on this account, and yet be a stranger to godly sorrow?
Here is the mistake, - the foundation of this communion is laid in that which they suppose it overthrows.

2. But what shall we say for obedience? "If Christ be so glorified and honored by taking our sins, the more we bring to him, the more will he be glorified." A man could
not suppose that this objection would be made, but that the Holy Ghost, who knows what is in man and his heart, has made it for them, and in their name, Romans 6:1-
3. The very same doctrine that I have insisted on being delivered, chap. 5:18-20, the same objection is made to it: and for those who think it may have any weight, I
refer them to the answer given in that chapter by the apostle; as also to what was said before to the necessity of our obedience, notwithstanding the imputation of the
righteousness of Christ.

But you will say, "How should we address ourselves to the performance of this duty? what path are we to walk in?"

Faith exercises itself in it, especially three ways:

(1.)In meditations. The heart goes over, in its own thoughts, the part above insisted on, sometimes severally, sometimes jointly, sometimes fixing primarily on one thing,
sometimes on another, and sometimes going over the whole. At one time, perhaps, the soul is most upon consideration of its own sinfulness, and filling itself with shame
and self-abhorrency on that account; sometimes it is filled with the thoughts of the righteousness of Christ, and with joy unspeakable and glorious on that account.
Especially on great occasions, when grieved and burdened by negligence, or eruption of corruption, then the soul goes over the whole work, and so drives things to an
issue with God, and takes up the peace that Christ has wrought out for him.

(2.)In considering and inquiring into the promises of the gospel, which hold out all these things: - the excellency, fullness, and suitableness of the righteousness of Christ,
the rejection of all false righteousness, and the commutation made in the love of God; which was formerly insisted on.

(3.)In prayer. Herein do their souls go through this work day by day; and this communion have all the saints with the Lord Jesus, as to their acceptation with God:
which was the first thing proposed to consideration.

CHAPTER 9

Of communion with Christ in holiness

The several acts ascribed unto the Lord Christ herein: 1. His intercession; 2. Sending of the Spirit; 3. Bestows habitual grace - What that is, and wherein it consists -
This purchased by Christ; bestowed by him - Of actual grace - How the saints hold communion with Christ in these things; manifested in sundry particulars.

II. Our communion with the Lord Jesus as to that grace of sanctification and purification whereof we have made mention, in the several distinctions and degrees thereof,
formerly, is neatly to be considered. And herein the former method must be observed; and we must show, - 1. What are the peculiar actings of the Lord Christ as to
this communion; and, 2. What is the duty of the saints herein. The sum is, - How we hold communion with Christ in holiness, as well as in righteousness; and that very
briefly:

1. There are several acts ascribed unto the Lord Jesus in reference to this particular; as,

(1.)His interceding with the Father, by virtue of his oblation in the behalf of his, that he would bestow the Holy Spirit on them. Here I choose to enter, because of the
oblation of Christ itself I have spoken before; otherwise, every thing is to be run up to that head, that source and spring. There lies the foundation of all spiritual mercies
whatever; as afterward also shall be manifested. Now the Spirit. as unto us a Spirit of grace, holiness, and consolation, is of the purchase of Christ. It is upon the
matter, the great promise of the new covenant, Ezekiel 11:19"I will put a new spirit within you;" so also, chap. 36:27; Jeremiah 32:39, 40; and in sundry other places,
whereof afterward. Christ is the mediator and "surety of this new covenant." Hebrews 7:22"Jesus was made surety of a better testament," or rather covenant; - a
testament needs no surety. He is the undertaker on the part of God and man also: of man, to give satisfaction; of God, to bestow the whole grace of the promise; as
chap. 9:15, "For this cause he is the mediator of the new testament, that by means of death, for the redemption of transgressions that were under the first testament,
they which are called might receive the promise of eternal inheritance." He both satisfied for sin and procured the promise. He procures all the love and kindness which
are the fruits of the covenant, being himself the original promise thereof, Genesis 3:15; the whole being so "ordered in all things, and made sure," 2 Samuel 23:5 that the
residue of its effects should all be derived from him, depend upon him, and be procured by him, - "that he in all things might have the pre-eminence," Colossians 1:18;
according to the compact and agreement made with him, Isaiah 53:12. They are all the purchase of his blood; and therefore the Spirit also, as promised in that
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                                                                                                                                                              he promiseth     his
disciples, that he will pursue the work which he has in hand in their behalf, and intercede with the Father for the Spirit, as a fruit of his purchase. Therefore he tells them
that he will not pray the Father for his love unto them, because the eternal love of the Father is not the fruit but the fountain of his purchase: but the Spirit, that is a fruit;
they which are called might receive the promise of eternal inheritance." He both satisfied for sin and procured the promise. He procures all the love and kindness which
are the fruits of the covenant, being himself the original promise thereof, Genesis 3:15; the whole being so "ordered in all things, and made sure," 2 Samuel 23:5 that the
residue of its effects should all be derived from him, depend upon him, and be procured by him, - "that he in all things might have the pre-eminence," Colossians 1:18;
according to the compact and agreement made with him, Isaiah 53:12. They are all the purchase of his blood; and therefore the Spirit also, as promised in that
covenant, 1 Corinthians 1:30. Now, the whole fruit and purchase of his death is made out from the Father upon his intercession. This (John 14:16-18 he promiseth his
disciples, that he will pursue the work which he has in hand in their behalf, and intercede with the Father for the Spirit, as a fruit of his purchase. Therefore he tells them
that he will not pray the Father for his love unto them, because the eternal love of the Father is not the fruit but the fountain of his purchase: but the Spirit, that is a fruit;
"That," saith he, "I will pray the Father for," etc. And what Christ asketh the Father as mediator to bestow on us, that is part of his purchase, being promised unto him,
upon his undertaking to do the will of God. And this is the first thing that is to be considered in the Lord Jesus, as to the communication of the Spirit of sanctification and
purification, the first thing to be considered in this our communion with him, - he intercedes with his Father, that he may be bestowed on us as a fruit of his death and
blood shed in our behalf. This is the relation of the Spirit of holiness, as bestowed on us, unto the mediation of Christ. He is the great foundation of the covenant of
grace; being himself everlastingly destinated and freely given to make a purchase of all the good things thereof. Receiving, according to promise, the Holy Ghost, Acts
2:33 he sheds him abroad on his own. This faith considers, fixes on, dwells upon. For,

(2.)His prayer being granted, as the Father "hears him always," he actually sends his Spirit into the hearts of his saints, there to dwell in his stead, and to do all things for
them and in them which he himself has to do. This, secondly, is the Lord Christ by faith to be eyed in; and that not only in respect of the first enduing of our hearts with
his Holy Spirit, but also of the continual supplies of it, drawing forth and exciting more effectual operations and acting of that indwelling Spirit. Hence, though (John
14:16) he says the Father will give them the Comforter, because the original and sovereign dispensation is in his hand, and it is by him made out, upon the intercession
of Christ; yet, not being bestowed immediately on us, but, as it were, given into the hand of Christ for us, he affirms that (as to actual collation or bestowing) he sends
him himself; chap. 15:26, "I will send the Comforter to you, from the Father." He receives him from his Father, and actually sends him unto his saints. So, chap. 16:7, "I
will send him." And, verses 14,15, he manifests how he will send him. He will furnish him with that which is his to bestow upon them: "He shall take of mine (of that
which is properly and peculiarly so, - mine, as mediator, - the fruit of my life and death unto holiness), and give it unto you." But of these things more afterward. This,
then, is the second thing that the Lord Christ does, and which is to be eyed in him: - He sends his Holy Spirit into our hearts; which is the efficient cause of all holiness
and sanctification, - quickening, enlightening, purifying the souls of his saints. How our union with him, with all the benefit thereon depending, floweth from this his
communication of the Spirit unto us, to abide with us, and to dwell in us, I have at large elsewhere declared; where also this whole matter is more fully opened. And this
is to be considered in him by faith, in reference to the Spirit itself.

(3.)There is that which we call habitual grace; that is, the fruits of the Spirit, - the spirit which is born of the Spirit, John 3:6. That which is born of, or produced by, the
Holy Ghost, in the heart or soul of a man when he is regenerate, that which makes him so, is spirit; in opposition to the flesh, or that enmity which is in us by nature
against God. It is faith, love, joy, hope, and the rest of the graces of the gospel, in their root or common principle, concerning which these two things are to be
observed:

[1.]That though many particular graces are mentioned, yet there are not different habits or qualities in us, - not several or distinct principles to answer them; but only the
same habit or spiritual principle putting forth itself in various operations or ways of working, according to the variety of the objects which it goes forth unto, is their
common principle: so that it is called and distinguished, as above, rather in respect of actual exercise, with relation to its objects, than habitual inherence; it being one
root which has these many branches.

[2.]This is that which I intend by this habit of grace, - a new, gracious, spiritual life, or principle, created, and bestowed on the soul, whereby it is changed in all its
faculties and affections, fitted and enabled to go forth in the way of obedience unto every divine object that is proposed unto it, according to the mind of God. For
instance, the mind can discern of spiritual things in a spiritual manner; and therein it is light, illumination. The whole soul closes with Christ, as held forth in the promises
of the gospel for righteousness and salvation: that is faith; which being the main and principal work of it, it often gives denomination unto the whole. So when it rests in
God, in Christ, with delight, desire, and complacency, it is called love; being, indeed, the principle suiting all the faculties of our souls for spiritual and living operations,
according to their natural use. Now it differs,

1st.From the Spirit dwelling in the saints; for it is a created quality. The Spirit dwells in us as a free agent in a holy habitation. This grace, as a quality, remains in us, as in
its own proper subject, that has not any subsistence but therein, and is capable of being intended or restrained under great variety of degrees.

2ndly.From actual grace, which is transient; this making its residence in the soul. Actual grace is an illapse of divine influence and assistance, working in and by the soul
any spiritual act or duty whatsoever, without any pre-existence unto that act or continuance after it, "God working in us, both to will and to do." But this habitual grace
is always resident in us, causing the soul to be a meet principle for all those holy and spiritual operations which by actual grace are to be performed. And,

3rdly.It is capable of augmentation and diminution, as was said. In some it is more large and more effectual than in others; yea, in some persons, more at one time than
another. Hence are those dyings, decays, ruins, recoveries, complaints, and rejoicings, whereof so frequent mention is made in the Scripture.

These things being premised as to the nature of it, let us now consider what we are to eye in the Lord Jesus in reference thereunto, to make an entrance into our
communion with him therein, as things by him or on his part performed:

As I said of the Spirit, so, in the first place, I say of this, it is of the purchase of Christ, and is so to be looked on. "It is given unto us for his sake to believe on him,"
Philippians 1:29. The Lord, on the behalf of Christ, for his sake, because it is purchased and procured by him for us, bestows faith, and (by same rule) all grace upon
us. "We are blessed with all spiritual blessings in heavenly places in him," Ephesians 1:3. "In him;" that is, in and through his mediation for us. His oblation and
intercession lie at the bottom of this dispensation. Were not grace by them procured, it would never by any one soul be enjoyed. All grace is from this fountain. In our
receiving it from Christ, we must still consider what it cost him. Want of this weakens faith in its proper workings. His whole intercession is founded on his oblation, 1
John 2:1, 2. What he purchased by his death, that - nor more nor less, as has been often said - he intercedeth may be bestowed. And he prays that all his saints may
have this grace whereof we speak, John 17:17. Did we continually consider all grace as the fruit of the purchase of Christ, it would be an exceeding endearment on our
spirits: nor can we without this consideration, according to the tenor of the gospel, ask or expect any grace. It is no prejudice to the free grace of the Father, to look on
any thing as the purchase of the Son; it was from that grace that he made that purchase: and in the receiving of grace from God, we have not communion with Christ,
who is yet the treasury and storehouse of it, unless we look upon it as his purchase. He has obtained that we should be sanctified throughout, have life in us, be humble,
holy, believing, dividing the spoil with the mighty, by destroying the works of the devil in us.

Secondly. The Lord Christ does actually communicate this grace unto his saints, and bestows it on them: "Of his fullness have all we received, and grace for grace,"
John 1:16. For,

(1st.)The Father actually invests him with all the grace whereof, by compact and agreement, he has made a purchase (as he received the promise of the Spirit); which is
all that is of use for the bringing his many sons to glory. "It pleased the Father that in him should all fullness dwell," Colossians 1:19 that he should be invested with a
fullness of that grace which is needful for his people. This himself calls the "power of giving eternal life to his elect," John 17:2; which power is not only his ability to do
it, but also his right to do it. Hence this delivering of all things unto him by his Father, he lays as the bottom of his inviting sinners unto him for refreshment: "All things are
delivered unto me of my Father," Matthew 11:27. "Come unto me, all that labor and are heavy laden, and I will give you rest," verse 28. This being the covenant of the
Father   with (c)
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                    and his promise    unto Media
                                  Infobase  him, that upon the making "his soul an offering for sin, he should see his seed, and the pleasure of the LORD should
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                                                                                                                                                                       58 / 159in his
hand," Isaiah 53:10 in the verses following, the "pouring out of his soul unto death, and bearing the sins of many," is laid as the bottom and procuring cause of these
things: - 1. Of justification: "By his knowledge he shall justify many." 2. Of sanctification; in "destroying the works of the devil," verses 11, 12. Thus comes our merciful
high priest to be the great possessor of all grace, that he may give out to us according to his own pleasure, quickening whom he will. He has it in him really as our head,
all that is of use for the bringing his many sons to glory. "It pleased the Father that in him should all fullness dwell," Colossians 1:19 that he should be invested with a
fullness of that grace which is needful for his people. This himself calls the "power of giving eternal life to his elect," John 17:2; which power is not only his ability to do
it, but also his right to do it. Hence this delivering of all things unto him by his Father, he lays as the bottom of his inviting sinners unto him for refreshment: "All things are
delivered unto me of my Father," Matthew 11:27. "Come unto me, all that labor and are heavy laden, and I will give you rest," verse 28. This being the covenant of the
Father with him, and his promise unto him, that upon the making "his soul an offering for sin, he should see his seed, and the pleasure of the LORD should prosper in his
hand," Isaiah 53:10 in the verses following, the "pouring out of his soul unto death, and bearing the sins of many," is laid as the bottom and procuring cause of these
things: - 1. Of justification: "By his knowledge he shall justify many." 2. Of sanctification; in "destroying the works of the devil," verses 11, 12. Thus comes our merciful
high priest to be the great possessor of all grace, that he may give out to us according to his own pleasure, quickening whom he will. He has it in him really as our head,
in that he received not that Spirit by measure (John 3:34) which is the bond of union between him and us, 1 Corinthians 6:17; whereby holding him, the head, we are
filled with his fullness, Ephesians 1:22, 23; Colossians 1:19. He has it as a common person, intrusted with it in our behalf, Romans 5:14-17. "The last Adam is made"
unto us "a quickening Spirit," 1 Corinthians 15:45. He is also a treasury of this grace in a moral and law sense: not only as "it pleased the Father that in him should all
fullness dwell," Colossians 1:19; but also because in his mediation, as has been declared, is founded the whole dispensation of grace.

(2ndly.)Being thus actually vested with this power, and privilege, and fullness, he designs the Spirit to take of this fullness, and to give it unto us: "He shall take of mine,
and shall show it unto you," John 16:15. The Spirit takes of that fullness that is in Christ, and in the name of the Lord Jesus bestows it actually on them for whose
sanctification he is sent. Concerning the manner and almighty efficacy of the Spirit of grace whereby this is done (I mean this actual collation of grace upon his peculiar
ones), more will be spoken afterward.

(3rdly.)For actual grace, or that influence or power whereby the saints are enabled to perform particular duties according to the mind of God, there is not any need of
farther enlargement about it. What concerns our communion with the Lord Christ therein, holds proportion with what was spoken before.

There remaineth only one thing more to be observed concerning those things whereof mention has been made, and I proceed to the way whereby we carry on
communion with the Lord Jesus in all these; and that is, that these things may be considered two ways: - 1. In respect of their first collation, or bestowing on the soul. 2.
In respect of their continuance and increase, as unto the degrees of them.

In the first sense, as to the real communicating of the Spirit of grace unto the soul, so raising it from death unto life, the saints have no kind of communion with Christ
therein but only what consists in a passive reception of that life-giving, quickening Spirit and power. They are but as the dead bones in the prophet; the wind blows on
them, and they live; - as Lazarus in the grave; Christ calls, and they come forth, the call being accompanied with life and power. This, then, is not that whereof
particularly I speak; but it is the second, in respect of farther efficacy of the Spirit and increase of grace, both habitual and actual, whereby we become more holy, and
to be more powerful in walking with God, - have more fruit in obedience and success against temptations. And in this,

2. They hold communion with the Lord Christ. And wherein and how they do it, shall now be declared.

They continually eye the Lord Jesus as the great Joseph, that has the disposal of all the granaries of the kingdom of heaven committed unto him; as one in whom it has
pleased the Father to gather all things unto a head, Ephesians 1:10 that from him all things might be dispensed unto them. All treasures, all fullness, the Spirit not by
measure, are in him. And this fullness in this Joseph, in reference to their condition, they eye in these three particulars:

(1.)In the preparation unto the dispensation mentioned, in the expiating, purging, purifying efficacy of his blood. It was a sacrifice not only of atonement, as offered, but
also of purification, as poured out. This the apostle eminently sets forth, Hebrews 9:13, 14"For if the blood of bulls and of goats, and the ashes of an heifer sprinkling
the unclean, sanctifieth to the purifying of the flesh: how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge
your conscience from dead works to serve the living God?" This blood of his is that which answers all typical institutions for carnal purification; and therefore has a
spiritually-purifying, cleansing, sanctifying virtue in itself, as offered and poured out. Hence it is called, "A fountain for sin and for uncleanness," Zechariah 13:l; that is,
for their washing and taking away; - "A fountain opened;" ready prepared, virtuous, efficacious in itself, before any be put into it; because poured out, instituted,
appointed to that purpose. The saints see that in themselves they are still exceedingly defiled; and, indeed, to have a sight of the defilements of sin is a more spiritual
discovery than to have only a sense of the guilt of sin. This follows every conviction, and is commensurate unto it; that, usually only such as reveal the purity and holiness
of God and all his ways. Hereupon they cry with shame, within themselves, "Unclean, unclean," unclean in their natures, unclean in their persons, unclean in their
conversations; all rolled in the blood of their defilements; their hearts by nature a very sink, and their lives a dung hill. They know, also, that no unclean thing shall enter
into the kingdom of God, or have place in the new Jerusalem; that God is of purer eyes than to behold iniquity. They cannot endure to look on themselves; and how
shall they dare to appear in his presence? What remedies shall they now use? "Though they wash themselves with nitre, and take them much soap, yet their iniquity will
continue marked," Jeremiah 2:22. Wherewith, then, shall they come before the Lord? For the removal of this, I say, they look, in the first place, to the purifying virtue of
the blood of Christ, which is able to cleanse. them from all their sins, 1 John 1:7; being the spring from whence floweth all the purifying virtue, which in the issue will take
away all their spots and stains, "make them holy and without blemish, and in the end present them glorious unto himself," Ephesians 5:26, 27. This they dwell upon with
thoughts of faith; they roll it in their minds and spirits. Here faith obtains new life, new vigor, when a sense of vileness has even overwhelmed it. Here is a fountain
opened: draw nigh, and see its beauty, purity, and efficacy. Here is a foundation laid of that work whose accomplishment we long for. One moment's communion with
Christ by faith herein is more effectual to the purging of the soul, to the increasing of grace, than the utmost self-endeavors of a thousand ages.

(2.)They eye the blood of Christ as the blood of sprinkling. Coming to "Jesus, the mediator of the new covenant," they come to the "blood of sprinkling," Hebrews
12:24. The dyeing of the blood of Christ as shed will not of itself take away pollution. There is not only "haimatekchusia", - a "shedding of blood," without which there is
no remission, Hebrews 9:22; but there is also "haimatos rantismos", - a "sprinkling of blood," without which there is no actual purification. This the apostle largely
describes, Hebrews 9:19"When Moses," saith he, "had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with
water, and scarlet wool, and hyssop, and sprinkled both the book and all the people, saying, This is the blood of the testament which God has enjoined unto you.
Moreover he sprinkled likewise with blood both the tabernacle, and all the vessels of the ministry. And almost all things are by the law purged with blood. It was
therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these," verses
19-23. He had formerly compared the blood of Christ to the blood of sacrifices, as offered, in respect of the impetration and the purchase it made; now he does it unto
that blood as sprinkled, in respect of its application unto purification and holiness. And he tells us how this sprinkling was performed: it was by dipping hyssop in the
blood of the sacrifice, and so dashing it out upon the things and persons to be purified; as the institution also was with the Paschal lamb, Exodus 12:7. Hence, David, in
a sense of the pollution of sin, prays that he may be "purged with hyssop," Psalm 51:7. For that this peculiarly respected the uncleanness and defilement of sin, is
evident, because there is no mention made, in the institution of any sacrifice (after that of the lamb before mentioned), of sprinkling blood with hyssop, but only in those
which respected purification of uncleanness; as in the case of leprosy, Leviticus 14:6; and all other defilements, Numb. 19:18: which latter, indeed, is not of blood, but
of the water of separation; this also being eminently typical of the blood of Christ, which is the fountain for separation for uncleanness, Zechariah 13:1. Now, this bunch
of hyssop, wherein the blood of purification was prepared for the sprinkling of the unclean, is (unto us) the free promises of Christ. The cleansing virtue of the blood of
Christ lies in the promises, as the blood of sacrifices in the hyssop, ready to pass out unto them that draw nigh thereunto. Therefore the apostle argueth from receiving
of the promise unto universal holiness and purity: "Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit,
perfecting holiness in the fear of God," 2 Corinthians 7:1. This, then, the saints do: - they eye the blood of Christ as it is in the promise, ready to issue out upon the soul,
for the purification thereof; and thence is purging and cleansing virtue to be communicated unto them, and by the blood of Christ are they to be purged from all their
sins, 1 John 1:7. Thus far, as it were, this purifying blood, thus prepared and made ready, is at some distance to the soul. Though it be shed to this purpose, that it might
purge, cleanse, and sanctify, though it be taken up with the bunch of hyssop in the promises, yet the soul may not partake of it. Wherefore,
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(3.)They look upon him as, in his own Spirit, he is the only dispenser of the Spirit and of all grace of sanctification and holiness. They consider that upon his intercession
it is granted to him that he shall make effectual all the fruits of his purchase, to the sanctification, the purifying and making glorious in holiness, of his whole people. They
know that this is actually to be accomplished by the Spirit, according to the innumerable promises given to that purpose. He is to sprinkle that blood upon their souls; he
perfecting holiness in the fear of God," 2 Corinthians 7:1. This, then, the saints do: - they eye the blood of Christ as it is in the promise, ready to issue out upon the soul,
for the purification thereof; and thence is purging and cleansing virtue to be communicated unto them, and by the blood of Christ are they to be purged from all their
sins, 1 John 1:7. Thus far, as it were, this purifying blood, thus prepared and made ready, is at some distance to the soul. Though it be shed to this purpose, that it might
purge, cleanse, and sanctify, though it be taken up with the bunch of hyssop in the promises, yet the soul may not partake of it. Wherefore,

(3.)They look upon him as, in his own Spirit, he is the only dispenser of the Spirit and of all grace of sanctification and holiness. They consider that upon his intercession
it is granted to him that he shall make effectual all the fruits of his purchase, to the sanctification, the purifying and making glorious in holiness, of his whole people. They
know that this is actually to be accomplished by the Spirit, according to the innumerable promises given to that purpose. He is to sprinkle that blood upon their souls; he
is to create the holiness in them that they long after; he is to be himself in them a well of water springing up to everlasting life. In this state they look to Jesus: here faith
fixes itself, in expectation of his giving out the Spirit for all these ends and purposes; mixing the promises with faith, and so becoming actual partaker of all this grace.
This is their way, this their communion with Christ; this is the life of faith, as to grace and holiness. Blessed is the soul that is exercised therein: "He shall be as a tree
planted by the waters, and that spreadeth out her roots by the river, and shall not see when heat comes, but her leaf shall be green; and shall not be careful in the year
of drought, neither shall cease from yielding fruit," Jeremiah 17:8. Convinced persons who know not Christ, nor the fellowship of his sufferings, would spin a holiness
out of their own bowels; they would work it out in their own strength. They begin it with trying endeavors; and follow it with vows, duties, resolutions, engagements,
sweating at it all the day long. Thus they continue for a season, - their hypocrisy, for the most part, ending in apostasy. The saints of God do, in the very entrance of
their walking with him, reckon upon it that they have a threefold want: - [1.] Of the Spirit of holiness to dwell in them. [2.] Of a habit of holiness to be infused into them.
[3.] Of actual assistance to work all their works for them; and that if these should continue to be wanting, they can never, with all their might, power, and endeavors,
perform any one act of holiness before the Lord. They know that of themselves they have no sufficiency, - that, without Christ they can do nothing: therefore they look
to him, who is intrusted with a fullness of all these in their behalf; and thereupon by faith derive from him an increase of that whereof they stand in need. Thus, I say,
have the saints communion with Christ, as to their sanctification and holiness. From him do they receive the Spirit to dwell in them; from him the new principle of life,
which is the root of all their obedience; from him have they actual assistance for every duty they are called unto. In waiting for, expectation and receiving of these
blessings, on the accounts before mentioned, do they spend their lives and time with him. In vain is help looked for from other mountains; in vain do men spend their
strength in following after righteousness, if this be wanting. Fix thy soul here; thou shalt not tarry until thou be ashamed. This is the way, the only way, to obtain full,
effectual manifestations of the Spirit's dwelling in us; to have our hearts purified, our consciences purged, our sins mortified, our graces increased, our souls made
humble, holy, zealous, believing, - like to him; to have our lives fruitful, our deaths comfortable. Let us herein abide, dyeing Christ by faith, to attain that measure of
conformity to him which is allotted unto us in this world, that when we shall see him as he is, we may be like unto him.

CHAPTER 10

Of communion with Christ in privileges

Of adoption; the nature of it, the consequences of it - Peculiar privileges attending it; liberty, title, boldness, affliction - Communion with Christ hereby.

III. The third thing wherein we have communion with Christ, is grace of privilege before God; I mean, as the third head of purchased grace. The privileges we enjoy by
Christ are great and innumerable; to insist on them in particular were work for a man's whole life, not a design to be wrapped up in a few sheets. I shall take a view of
them only in the head, the spring and fountain whence they all arise and flow, - this is our adoption: "Beloved, now are we the sons of God," 1 John 3:2. This is our
great and fountain privilege. Whence is it that we are so? It is from the love of the Father. Verse 1, "Behold, what manner of love the Father has bestowed upon us, that
we should be called the sons of God!" But by whom immediately do we receive this honor? As many as believe on Christ, he gives them this power, to become the
sons of God, John 1:12. Himself was appointed to be the first-born among many brethren, Romans 8:29; and his taking us to be brethren, Hebrews 2:11 makes us
become the children of God. Now, that God is our Father, by being the Father of Christ, and we his children by being the brethren of Christ, being the head and sum of
all the honor, privilege, right, and title we have, let us a little consider the nature of that act whereby we are invested with this state and title, - namely, our adoption.

Now, adoption is the authoritative translation of a believer, by Jesus Christ, from the family of the world and Satan into the family of God, with his investiture in all the
privileges and advantages of that family.

To the complete adoption of any person, these five things are required:

1. That he be actually, and of his own right, of another family than that whereinto he is adopted. He must be the son of one family or other, in his own right, as all
persons are.

2. That there be a family unto which of himself he has no right, whereinto he is to be grafted. If a man comes into a family upon a personal right, though originally at
never so great a distance, that man is not adopted. If a man of a most remote consanguinity do come into the inheritance of any family by the death of the nearer heirs,
though his right before were little better than nothing, yet he is a born son of that family, - he is not adopted. [In adoption] he is not to have the plea of the most remote
possibility of succession.

3. That there be an authoritative, legal translation of him, by some that have power thereinto, from one family into another. It was not, by the law of old, in the power of
particular persons to adopt when and whom they would. It was to be done by the authority of the sovereign power.

4. That the adopted person be freed from all the obligations that be upon him unto the family from whence he is translated; otherwise he can be no way useful or
serviceable unto the family whereinto he is ingrafted. He cannot serve two masters, much less two fathers.

5. That, by virtue of his adoption, he be invested in all the rights, privileges, advantages, and title to the whole inheritance, of the family into which he is adopted, in as
full and ample manner as if he had been born a son therein.

Now, all these things and circumstances do concur and are found in the adoption of believers:

1. They are, by their own original right, of another family than that whereinto they are adopted. They are "by nature the children of wrath," Ephesians 2:3 sons of wrath,
- of that family whose inheritance is "wrath," called "the power of darkness," Colossians 1:13; for from thence does God "translate them into the kingdom of his dear
Son." This is the family of the world and of Satan, of which by nature believers are. Whatever is to be inherited in that family, - as wrath, curse, death, hell, - they have
a right thereunto. Neither can they of themselves, or by themselves, get free of this family: a strong man armed keeps them in subjection. Their natural estate is a family
condition, attended with all the circumstances of a family, - family duties and services, rights and titles, relations and observances. They are of the black family of sin and
Satan.

2. There is another family whereinto they are to be translated, and whereunto of themselves they have neither right nor title. This is that family in heaven and earth which
is called after the name of Christ, Ephesians 3:15 the great family of God. God has a house and family for his children; of whom some he maintains on the riches of his
grace, and some he entertains with the fullness of his glory. This is that house whereof the Lord Christ is the great dispenser, it having pleased the Father to "gather
together in one all things in him, both which are in heaven, and which are on earth, even in him," Ephesians 1:10. herein live all the sons and daughters of God, spending
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thing in it. God driving fallen Adam out of the garden, and shutting up all ways of return with a flaming sword, ready to cut him off if he should attempt it, abundantly
declares that he, and all in him, had lost all right of approaching unto God in any family relation. Corrupted, cursed nature is not vested with the least right to any thing of
2. There is another family whereinto they are to be translated, and whereunto of themselves they have neither right nor title. This is that family in heaven and earth which
is called after the name of Christ, Ephesians 3:15 the great family of God. God has a house and family for his children; of whom some he maintains on the riches of his
grace, and some he entertains with the fullness of his glory. This is that house whereof the Lord Christ is the great dispenser, it having pleased the Father to "gather
together in one all things in him, both which are in heaven, and which are on earth, even in him," Ephesians 1:10. herein live all the sons and daughters of God, spending
largely on the riches of his grace. Unto this family of themselves they have no right nor title; they are wholly alienated from it, Ephesians 2:12 and can lay no claim to any
thing in it. God driving fallen Adam out of the garden, and shutting up all ways of return with a flaming sword, ready to cut him off if he should attempt it, abundantly
declares that he, and all in him, had lost all right of approaching unto God in any family relation. Corrupted, cursed nature is not vested with the least right to any thing of
God. Therefore,

3. They have an authoritative translation from one of these families to another. It is not done in a private, underhand way, but in the way of authority. John 1:12"As
many as received him, to them gave he power to become the sons of God," power or authority. This investing them with the power, excellency, and light of the sons of
God, is a forensical act, and has a legal proceeding in it. It is called the "making us meet to be partakers of the inheritance of the saints in light," Colossians 1:12; - a
judicial exalting us into membership in that family, where God is the Father, Christ the elder brother, all saints and angels brethren and fellow-children, and the
inheritance a crown immortal and incorruptible, that fades not away.

Now, this authoritative translation of believers from one family into another consisteth of these two parts:

(1.)An effectual proclamation and declaration of such a person's immunity from all obligations to the former family, to which by nature he was related. And this
declaration has a threefold object:

[1.]Angels. It is declared unto them; they are the sons of God. They are the sons of God, and so of the family whereinto the adopted person is to be admitted; and
therefore it concerns them to know who are invested with the rights of that family, that they may discharge their duty towards them. Unto them, then, it is declared that
believers are freed from the family of sin and hell, to become fellow-sons and servants with them. And this is done two ways:

1st.Generally, by the doctrine of the gospel. Ephesians 3:10"Unto the principalities and powers in heavenly places is made known by the church the manifold wisdom of
God."

By the church is this wisdom made known to the angels, either as the doctrine of the gospel is delivered unto it, or as it is gathered thereby. And what is this wisdom of
God that is thus made known to principalities and powers? It is, that "the Gentiles should be fellow-heirs and of the same body with us," verse 6. The mystery of
adopting sinners of the Gentiles, taking them from their slavery in the family of the world, that they might have a right of heirship, becoming sons in the family of God, is
this wisdom, thus made known. And how was it primitively made known? It was "revealed by the Spirit unto the prophets and apostles," verse 5.

2ndly.In particular, by immediate revelation. When any particular soul is freed from the family of this world, it is revealed to the angels. "There is joy in the presence of
the angels of God" (that is, among the angels, and by them) "over one sinner that repenteth," Luke 15:10. Now, the angels cannot of themselves absolutely know the
true repentance of a sinner in itself; it is a work wrought in that cabinet which none has a key unto but Jesus Christ; by him it is revealed to the angels, when the peculiar
care and charge of such a one is committed to them. These things have their transaction before the angels, Luke 12:8, 9. Christ owns the names of his brethren before
the angels, Revelation 3:5. When he gives them admittance into the family where they are, Hebrews 12:22 he declares to them that they are sons, that they may
discharge their duty towards them, Hebrews 1:14.

[2.]It is denounced in a judicial way unto Satan, the great master of the family whereunto they were in subjection. When the Lord Christ delivers a soul from under the
power of that strong armed one, he binds him, - ties him from the exercise of that power and dominion which before he had over him. And by this means does he know
that such a one is delivered from his family; and all his future attempts upon him are encroaching upon the possession and inheritance of the Lord Christ.

[3.]Unto the conscience of the person adopted. The Spirit of Christ testifies to the heart and conscience of a believer that he is freed from all engagements unto the
family of Satan, and is become the son of God, Romans 8:14, 15; and enables him to cry, "Abba, Father," Galatians 4:6. Of the particulars of this testification of the
Spirit, and of its absolving the soul from its old alliance, I shall speak afterward. And herein consists the first thing mentioned.

(2.)There is an authoritative ingrafting of a believer actually into the family of God, and investing him with the whole right of sonship. Now this, as unto us, has sundry
acts:

[1.]The giving a believer a new name in a white stone, Revelation 2:17. They that are adopted are to take new names; they change their names they had in their old
families, to take the names of the families whereinto they are translated. This new name is, "A child of God." That is the new name given in adoption; and no man
knoweth what is in that name, but only he that does receive it. And this new name is given and written in a white stone; - that is the tessera of our admission into the
house of God. It is a stone of judicial acquitment. Our adoption by the Spirit is bottomed on our absolution in the blood of Jesus; and therefore is the new name in the
white stone privilege grounded on discharge. The white stone quits the claim of the old family; the new name gives entrance to the other.

[2.]An enrolling of his name in the catalogue of the household of God, admitting him thereby into fellowship therein. This is called the "writing of the house of Israel,"
Ezekiel 13:9; that is, the roll wherein all the names of the Israel, the family of God, are written. God has a catalogue of his household; Christ knows his sheep by name.
When God writeth up the people, he counts that "this man was born in Zion," Psalm 87:6. This is an extract of the Lamb's book of life.

[3.]Testifying to his conscience his acceptation with God, enabling him to behave himself as a child, Romans 8:15; Galatians 4:5, 6.

4. The two last things required to adoption are, that the adopted person be freed from all obligations to the family from whence he is translated, and invested with the
rights and privileges of that whereinto he is translated. Now, because these two comprise the whole issue of adoption, wherein the saints have communion with Christ, I
shall hand]e them together, referring the concernments of them unto these four heads: - (1.) Liberty. (2.) Title, or right. (3.) Boldness. (4.) Correction. These are the
four things, in reference to the family of the adopted person, that he does receive by his adoption, wherein he holds communion with the Lord Jesus:

(1.)Liberty. The Spirit of the Lord, that was upon the Lord Jesus, did anoint him to proclaim liberty to the captives, Isaiah 61:1; and "where the Spirit of the Lord
is" (that is, the Spirit of Christ, given to us by him because we are sons), "there is liberty," 2 Corinthians 3:17. All spiritual liberty is from the Spirit of adoption; whatever
else is pretended, is licentiousness. So the apostle argues, Galatians 4:6, 7"He has sent forth his Spirit into their hearts, crying, Abba, Father. Wherefore ye are no more
servants," no more in bondage, but have the liberty of sons. And this liberty respects,

[1.]In the first place, the family from whence the adopted person is translated. It is his setting free from all the obligations of that family. Now, in this sense, the liberty
which the saints have by adoption is either from that which is real or that which is pretended:

1st.That which is real respects a twofold issue of law and sin. The moral, unchangeable law of God, and sin, being in conjunction, meeting with reference to any
persons, has, and has had, a twofold issue:
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(1st.)An economical institution of a new law of ordinances, keeping in bondage those to whom it was given, Colossians 2:14.

(2ndly.)A natural (if I may so call it) pressing of those persons with its power and efficacy against sin; whereof there are these parts:
which the saints have by adoption is either from that which is real or that which is pretended:

1st.That which is real respects a twofold issue of law and sin. The moral, unchangeable law of God, and sin, being in conjunction, meeting with reference to any
persons, has, and has had, a twofold issue:

(1st.)An economical institution of a new law of ordinances, keeping in bondage those to whom it was given, Colossians 2:14.

(2ndly.)A natural (if I may so call it) pressing of those persons with its power and efficacy against sin; whereof there are these parts:

[1st.]Its rigor and terror in commanding.

[2ndly.]Its impossibility for accomplishment, and so insufficiency for its primitively appointed end.

[3rdly.]The issues of its transgression; which are referred unto two heads: - 1. Curse. 2. Death. I shall speak very briefly of these, because they are commonly handled,
and granted by all.

2ndly.That which is pretended, is the power of any whatever over the conscience, when once made free by Christ:

(1st.)Believers are freed from the instituted law of ordinances, which, upon the testimony of the apostles, was a yoke which neither we nor our fathers (in the faith)
could bear, Acts 15:10; wherefore Christ "blotted out this hand-writing of ordinances that was against them, which was contrary to them, and took it out of the way,
nailing it to his cross," Colossians 2:14: and thereupon the apostle, after a long dispute concerning the liberty that we have from that law, concludes with this instruction:
Galatians 5:l, "Stand fast in the liberty where with Christ has made us free."

(2ndly.)In reference so the moral law:

[1st.]The first thing we have liberty from, is its rigor and terror in commanding. Hebrews 12:18-22"We are not come to the mount that might be touched, and that
burned with fire, to the whirlwind, darkness, and tempest, to the sound of the trumpet, and the voice of words, which they that heard besought that they might hear it no
more; but we are come to mount Sion," etc. As to that administration of the law wherein it was given out with dread and terror, and so exacted its obedience with rigor,
we are freed from it, we are not called to that estate.

[2ndly.]Its impossibility of accomplishment, and so insufficiency for its primitive end, by reason of sin; or, we are freed from the law as the instrument of righteousness,
since, by the impossibility of its fulfilling as to us, it is become insufficient for any such purpose, Romans 8:2, 3; Galatians 3:21-23. There being an impossibility of
obtaining life by the law, we are exempted from it as to any such end, and that by the righteousness of Christ, Romans 8:3.

[3rdly.]From the issue of its transgression:

First. Curse. There is a solemn curse inwrapping the whole wrath annexed to the law, with reference to the transgression thereof; and from this are we wholly at liberty.
Galatians 3:13"Christ has redeemed us from the curse of the law by being made a curse for us."

Secondly. Death, Hebrews 2:15; and therewith from Satan, Hebrews 2:14Colossians 1:13; and sin, Romans 6:14, 1 Peter 1:18; with the world, Galatians 1:4; with all
the attendancies, advantages, and claims of them all, Galatians 4:3-5Colossians 2:20; without which we could not live one day.

That which is pretended and claimed by some (wherein in deed and in truth we were never in bondage, but are hereby eminently set free), is the power of binding
conscience by any laws and constitutions not from God, Colossians 2:20-22.

[2.][In the second place,] there is a liberty in the family of God, as well as a liberty from the family of Satan. Sons are free. Their obedience is a free obedience; they
have the Spirit of the Lord: and where he is, there is liberty, 2 Corinthians 3:17. As a Spirit of adoption, he is opposed to the spirit of bondage, Romans 8:15. Now,
this liberty of our Father's family, which we have as sons and children, being adopted by Christ through the Spirit, is a spiritual largeness of heart, whereby the children
of God do freely, willingly, genuinely, without fear, terror, bondage, and constraint, go forth unto all holy obedience in Christ.

I say, this is our liberty in our Father's family: what we have liberty from, has been already declared.

There are Gibeonites outwardly attending the family of God, that do the service of his house as the drudgery of their lives. The principle they yield obedience upon, is a
spirit of bondage unto fear, Romans 8:15; the rule they do it by, is the law in its dread and rigor, exacting it of them to the utmost, without mercy and mitigation; the end
they do it for, is to fly from the wrath to come, to pacify conscience, and seek righteousness as it were by the works of the law. Thus servilely, painfully, fruitlessly, they
seek to serve their own conviction all their days.

The saints by adoption have a largeness of heart in all holy obedience. Saith David, "I will walk at liberty, for I seek thy precepts," Psalm 119:45; Isaiah 61:l; Luke
4:18; Romans 8:2, 21; Galatians 4:7, 5:1, 13; James 1:25; John 8:32, 33, 36; Romans 6:18; 1 Peter 2:16. Now, this amplitude, or son-like freedom of the Spirit in
obedience, consists in sundry things:

1st.In the principles of all spiritual service; which are life and love; - the one respecting the matter of their obedience, giving them power; the other respecting the
manner of their obedience, giving them joy and sweetness in it:

(1st.)It is from life; that gives them power as to the matter of obedience. Romans 8:2"The law of the Spirit of life in Christ Jesus sets them free from the law of sin and
death." It frees them, it carries them out to all obedience freely; so that "they walk after the Spirit," verse 1, that being the principle of their workings. Galatians
2:20"Christ liveth in me; and the life which I now live in the flesh, I live by the faith of the Son of God;" - "The life which I now live in the flesh (that is, the obedience
which I yield unto God whilst I am in the flesh), it is from a principle of life, Christ living in me. There is, then, power for all living unto God, from Christ in them, the
Spirit of life from Christ carrying them out thereto. The fruits of a dead root are but dead excrescences; living acts are from a principle of life.

Hence you may see the difference between the liberty that slaves assume, and the liberty which is due to children:

[1st.]Slaves take liberty from duty; children have liberty in duty. There is not a greater mistake in the world, than that the liberty of sons in the house of God consists in
this, - they can perform duties, or take the freedom to omit them; they can serve in the family of God (that is, they think they may if they will), and they can choose
whether they will or no. This is a liberty stolen by slaves, not a liberty given by the Spirit unto sons.

The liberty of sons is in the inward spiritual freedom of their hearts, naturally and kindly going out in all the ways and worship of God. When they find themselves
straitened
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genuine, and enlarged hearts. The liberty that servants have is from duty; the liberty given to sons is in duty.

[2ndly.]The liberty of slaves or servants is from mistaken, deceiving conclusions; the liberty of sons is from the power of the indwelling Spirit of grace. Or, the liberty of
whether they will or no. This is a liberty stolen by slaves, not a liberty given by the Spirit unto sons.

The liberty of sons is in the inward spiritual freedom of their hearts, naturally and kindly going out in all the ways and worship of God. When they find themselves
straitened and shut up in them, they wrestle with God for enlargement, and are never contented with the doing of a duty, unless it be done as in Christ, with free,
genuine, and enlarged hearts. The liberty that servants have is from duty; the liberty given to sons is in duty.

[2ndly.]The liberty of slaves or servants is from mistaken, deceiving conclusions; the liberty of sons is from the power of the indwelling Spirit of grace. Or, the liberty of
servants is from outward, dead conclusions; the liberty of sons, from an inward, living principle.

(2ndly.)Love, as to the manner of their obedience, gives them delight and joy. John 14:15"If ye love me," says Christ, "keep my commandments." Love is the bottom of
all their duties; hence our Savior resolves all obedience into the love of God and our neighbor; and Paul, upon the same ground, tells us "that love is the fulfilling of the
law," Romans 13:10. Where love is in any duty, it is complete in Christ. How often does David, even with admiration, express this principle of his walking with God!
"O," saith he, "how I love thy commandments! "This gives saints delight, that the commandments of Christ are not grievous to them. Jacob's hard service was not
grievous to him, because of his love to Rachel. No duty of a saint is grievous to him, because of his love to Christ. They do from hence all things with delight and
complacency. Hence do they long for advantages of walking with God, - pant after more ability; and this is a great share of their son-like freedom in obedience. It gives
them joy in it. 1 John 4:18"There is no fear in love; but perfect love casteth out fear." When their soul is acted to obedience by love, it expels that fear which is the issue
of bondage upon the spirit. Now, when there is a concurrence of these two (life and love), there is freedom, liberty, largeness of heart, exceedingly distanced from that
strait and bandaged frame which many walk in all their days, that know not the adoption of sons.

2ndly.The object of their obedience is represented to them as desirable, whereas to others it is terrible. In all their approaches to God, they eye him as a Father; they
call him Father, Galatians 4:6 not in the form of words, but in the spirit of sons. God in Christ is continually before them; not only as one deserving all the honors and
obedience which he requires, but also as one exceedingly to be delighted in, as being all-sufficient to satisfy and satiate all the desires of the soul. When others napkin
their talents, as having to deal with an austere master, they draw out their strength to the uttermost, as drawing nigh to a gracious rewarder. They go, from the principle
of life and love, to the bosom of a living and loving Father; they do but return the strength they do receive unto the fountain, unto the ocean.

3rdly.Their motive unto obedience is love, 2 Corinthians 5:14. From an apprehension of love, they are effectually carried out by love to give up themselves unto him
who is love. What a freedom is this! what a largeness of spirit is in them who walk according to this rule! Darkness, fear, bondage, conviction, hopes of righteousness,
accompany others in their ways; the sons, by the Spirit of adoption, have light, love, with complacency, in all their walkings with God. The world is a universal stranger
unto the frame of children in their Father's house.

4thly.The manner of their obedience is willingness. "They yield themselves unto God, as those that are alive from the dead," Romans 6:13; they yield themselves, - give
up themselves willingly, cheerfully, freely. "With my whole heart," saith David. Romans 12:1"They present themselves a living sacrifice," and a willing sacrifice.

5thly.The rule of their walking with God is the law of liberty, as divested of all its terrifying, threatening, killing, condemning, cursing power; and rendered, in the blood
of Jesus, sweet, tender, useful, directing, - helpful as a rule of walking in the life they have received, not the way of working for the life they have not. I might give more
instances. These may suffice to manifest that liberty of obedience in the family of God which his sons and daughters have, that the poor convinced Gibeonites are not
acquainted withal.

(2.)The second thing which the children of God have by adoption is title. They have title and right to all the privileges and advantages of the family whereinto they are
translated. This is the pre-eminence of the true sons of any family. The ground on which Sarah pleaded the ejection of Ishmael was, that he was the son of the bond
woman, Genesis 21:10 and so no genuine child of the family; and therefore could have no right of heirship with Isaac. The apostle's arguing is, "We are no more
servants, but sons; and if sons, then heirs," Romans 8:14-17 "then have we right and title: and being not born hereunto (for by nature we are the children of wrath), we
have this right by our adoption."

Now, the saints hereby have a double right and title: 1st. Proper and direct, in respect of spirituals. 2ndly. Consequential, in respect of temporal:

[1.]The first, also, or the title, as adopted sons, unto spirituals, is, in respect of the object of it, twofold: - (1st.) Unto a present place, name, and room, in the house of
God, and all the privileges and administrations thereof (2ndly.) To a future fullness of the great inheritance of glory, - of a kingdom purchased for that whole family
whereof they are by Jesus Christ:

1st.They have a title unto, and an interest in, the whole administration of the family of God here.

The supreme administration of the house of God in the hand of the Lord Christ, as to the institution of ordinances and dispensation of the Spirit, to enliven and make
effectual those ordinances for the end of their institution, is the prime notion of this administration. And hereof they are the prime objects; all this is for them, and
exercised towards them. God has given Jesus Christ to be the "head over all things unto the church, which is his body," Ephesians 1:22, 23: he has made him the head
over all these spiritual things, committed the authoritative administration of them all unto him, to the use and behoove of the church; that is, the family of God. It is for the
benefit and advantage of the many sons whom he will bring unto glory that he does all these things, Hebrews 2:10; see Ephesians 4:8-13. The aim of the Lord Jesus in
establishing gospel administrations, and administrators, is "for the perfecting of the saints, the work of the ministry," etc. All is for then, all is for the family. In that is the
faithfulness of Christ exercised; he is faithful in all the house of God, Hebrews 3:2. Hence the apostle tells the Corinthians, 1 Corinthians 3:22, 23 of all these gospel
administrations and ordinances, they are all theirs, and all for them. What benefit soever redoundeth to the world by the things of the gospel (as much does every way),
it is engaged for it to the children of this family. This, then, is the aim and intendment of the Lord Christ in the institution of all gospel ordinances and administrations, -
that they may be at use for the house and family of God, and all his children and servants therein.

It is true, the word is preached to all the world, to gather in the children of God's purpose that are scattered up and down in the world, and to leave the rest
inexcusable; but the prime end and aim of the Lord Christ thereby is, to gather in those heirs of salvation unto the enjoyment of that feast of fat things which he has
prepared for them in his house.

Again: they, and they only, have right and title to gospel administrations, and the privileges of the family of God, as they are held out in his church according to his mind.
The church is the "house of God," l Timothy 3:15; Hebrews 3:6; herein he keeps and maintains his whole family, ordering them according to his mind and will. Now,
who shall have any right in the house of God, but only his children? We will not allow a right to any but our own children in our houses: will God, think you, allow any
right in his house but to his children? Is it meet, to "take the children's bread and cast it unto the dogs?" We shall see that none but children have any right or title to the
privileges and advantages of the house of God, if we consider,

(1st.)The nature of that house. It is made up of such persons as it is impossible that any but adopted children should have right unto a place in it. It is composed of
"living stones," 1 Peter 2:5; - a "chosen generation, a royal priesthood, an holy nation, a peculiar people," verse 9; - "saints and faithful in Christ Jesus," Ephesians 1:l; -
"saints and faithful brethren," Colossians 1:2; - a people that are "all righteous," Isaiah 60:21; and the whole fabric of it is glorious, chap. 54:11-14, - the way of the
house is "a way of holiness," which the unclean shall not pass through, chap. 35:8; yea, expressly, they are the "sons and daughters of the Lord Almighty," and they
 Copyright
only,        (c) 2005-2009,
      2 Corinthians     6:17,18;Infobase
                                 all othersMedia  Corp. Revelation 21:27. It is true that oftentimes, at unawares, other persons creep into the great house
                                           are excluded,                                                                                                    Page    63and
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                                                                                                                                                                            so
there become in it "not only vessels of gold and silver, but also of wood and of earth," etc., 2 Timothy 2:20; but they only creep in, as Jude speaks, verse 4, they have
no right nor title to it.
(1st.)The nature of that house. It is made up of such persons as it is impossible that any but adopted children should have right unto a place in it. It is composed of
"living stones," 1 Peter 2:5; - a "chosen generation, a royal priesthood, an holy nation, a peculiar people," verse 9; - "saints and faithful in Christ Jesus," Ephesians 1:l; -
"saints and faithful brethren," Colossians 1:2; - a people that are "all righteous," Isaiah 60:21; and the whole fabric of it is glorious, chap. 54:11-14, - the way of the
house is "a way of holiness," which the unclean shall not pass through, chap. 35:8; yea, expressly, they are the "sons and daughters of the Lord Almighty," and they
only, 2 Corinthians 6:17,18; all others are excluded, Revelation 21:27. It is true that oftentimes, at unawares, other persons creep into the great house of God; and so
there become in it "not only vessels of gold and silver, but also of wood and of earth," etc., 2 Timothy 2:20; but they only creep in, as Jude speaks, verse 4, they have
no right nor title to it.

(2ndly.)The privileges of the house are such as they will not suit nor profit any other. To what purpose is it to give food to a dead man? Will he grow strong by it? will
he increase upon it? The things of the family and house of God are food for living souls. Now, children only are alive, all others are dead in trespasses and sins. What
will outward signs avail, if life and power be away? Look upon what particular you please of the saints' enjoyments in the family of God, you shall find them all suited
unto believers; and, being bestowed on the world, [they] would be a pearl in the snout of a swine.

It is, then, only the sons of the family that have this right; they have fellowship with one another, and that fellowship with the Father and the Son Jesus Christ; they set
forth the Lord's death till he come; they are intrusted with all the ordinances of the house, and the administration of them. And who shall deny them the enjoyment of this
right, or keep them from what Christ has purchased for them? And the Lord will in the end give them hearts everywhere to make use of this title accordingly, and not to
wander on the mountains, forgetting their resting-place.

2ndly.They have a title to the future fullness of the inheritance that is purchased for this whole family by Jesus Christ. So the apostle argues, Romans 8:17"If children,
then heirs," etc. All God's children are "first-born," Hebrews 12:23; and therefore are heirs: hence the whole weight of glory that is prepared for them is called the
inheritance, Colossians 1:12"The inheritance of the saints in light." "If ye be Christ's, then are ye Abraham's seed, and heirs according to the promise," Gal 3:29. Heirs
of the promise; that is, of all things promised unto Abraham in and with Christ.

There are three things that in this regard the children of God are said to be heirs unto:

(1st.)The promise; as in that place of Galatians 3:29 and Hebrews 6:17. God shows to "the heirs of the promise the immutability of his counsel;" as Abraham, Isaac,
and Jacob, are said to be "heirs of the same promise," Hebrews 11:9. God had from the foundation of the world made a most excellent promise in Christ, containing a
deliverance from all evil, and an engagement for the bestowing of all good things upon them. It contains a deliverance from all the evil which the guilt of sin and dominion
of Satan had brought upon them, with an investiture of them in all spiritual blessings in heavenly things in Christ Jesus. Hence, Hebrews 9:15 the Holy Ghost calls it a
"promise of the eternal inheritance." This, in the first place, are the adopted children of God heirs unto. Look, whatever is in the promise which God made at the
beginning to fallen man, and has since solemnly renewed and confirmed by his oath; they are heirs of it, and are accepted in their claim for their inheritance in the courts
of heaven.

(2ndly.)They are heirs of righteousness, Hebrews 11:7. Noah was an heir of the righteousness which is by faith; which Peter calls a being "heir of the grace of life," l
Peter 3:7. And James puts both these together, chap. 2:5, "Heirs of the kingdom which God has promised;" that is, of the kingdom of grace, and the righteousness
thereof. And in this respect it is that the apostle tells us, Ephesians 1:11 that "we have obtained an inheritance;" which he also places with the righteousness of faith, Acts
26:18. Now, by this righteousness, grace, and inheritance, is not only intended that righteousness which we are here actually made partakers of, but also the end and
accomplishment of that righteousness in glory; which is also assured in the next place,

(3rdly.)They are "heirs of salvation," Hebrews 1:14 and "heirs according to the hope of eternal life," Titus 3:7; which Peter calls an "inheritance incorruptible," 1 Peter
1:4; and Paul, the "reward of the inheritance," Colossians 3:24 that is, the issue of the inheritance of light and holiness, which they already enjoy. Thus, then, distinguish
the full salvation by Christ into the foundation of it, the promises; and the means of it, righteousness and holiness; and the end of it, eternal glory. The sons of God leave
a right and title to all, in that they are made heirs with Christ.

And this is that which is the main of the saints' title and right, which they have by adoption; which in sum is, that the Lord is their portion and inheritance, and they are
the inheritance of the Lord: and a large portion it is that they have; the lines are fallen to them in a goodly place.

[2.]Besides this principal, the adopted sons of God have a second consequential right, - a right unto the things of this world; that is, unto all the portions of it which God
is pleased to intrust them here withal. Christ is the "heir of all things," Hebrews 1:2; all right and title to the things of the creation was lost and forfeited by sin. The Lord,
by his sovereignty, had made an original grant of all things here below for man's use; he had appointed the residue of the works of his hands, in their several stations, to
be serviceable unto his behoove. Sin reversed this whole grant and institution, - all things were set at liberty from this subjection unto him; yet that liberty, being a taking
them off from the end to which they were originally appointed, is a part of their vanity and curse. It is evil to any thing to be laid aside as to the end to which it was
primitively appointed. By this means the whole creation is turned loose from any subordinate ruler; and man, having lost the whole title whereby he held his dominion
over and possession of the creatures, has not the least color of interest in any of them, nor can lay any claim unto them. But now the Lord, intending to take a portion to
himself out of the lump of fallen mankind, whom he appointed heirs of salvation, he does not immediately destroy the works of creation, but reserve them for their use in
their pilgrimage. To this end he invests the whole right and title of them in the second Adam, which the first had lost; he appoints him "heir of all things." And thereupon
his adopted ones, being "fellow-heirs with Christ," become also to have a right and title unto the things of this creation. To clear up this right, what it is, I must give some
few observations:

1st.The right they have is not as the right that Christ has; that is, sovereign and supreme, to do what he will with his own; but theirs is subordinate, and such as that they
must be accountable for the use of those things whereunto they have a right and title. The right of Christ is the right of the Lord of the house; the right of the saints is the
right of servants.

2ndly.That the whole number of the children of God have a right unto the whole earth, which is the Lord's, and the fullness thereof, in these two regards:

(1st.)He who is the sovereign Lord of it does preserve it merely for their use, and upon their account; all others whatever being maalae fidei possessores, invading a
portion of the Lord's territories, without grant or leave from him.

(2ndly.)In that Christ has promised to give them the kingdom and dominion of it, in such a way and manner as in his providence he shall dispose; that is, that the
government of the earth shall be exercised to their advantage.

3rdly.This right is a spiritual right, which does not give a civil interest, but only sanctifies the right and interest bestowed. God has providentially disposed of the civil
bounds of the inheritance of men, Acts 17:26 suffering the men of the world to enjoy a portion here, and that oftentimes very full and plenteous; and that for his
children's sake, that those beasts of the forest, which are made to be destroyed, may not break loose upon the whole possession. Hence,

4thly.No one particular adopted person has any right, by virtue thereof, to any portion of earthly things whereunto he has not right and title upon a civil interest, given
him by the providence of God. But,
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5thly.This they have by their adoption; that,

(1st.)Look, what portion soever God is pleased to give them, they have a right unto it, as it is reinvested in Christ, and not as it lies wholly under the curse and vanity
children's sake, that those beasts of the forest, which are made to be destroyed, may not break loose upon the whole possession. Hence,

4thly.No one particular adopted person has any right, by virtue thereof, to any portion of earthly things whereunto he has not right and title upon a civil interest, given
him by the providence of God. But,

5thly.This they have by their adoption; that,

(1st.)Look, what portion soever God is pleased to give them, they have a right unto it, as it is reinvested in Christ, and not as it lies wholly under the curse and vanity
that is come upon the creation by sin; and therefore can never be called unto an account for usurping that which they have no right unto, as shall all the sons of men who
violently grasp those things which God has set at liberty from under their dominion because of sin.

(2ndly.)By this their right, they are led unto a sanctified use of what thereby they do enjoy; inasmuch as the things themselves are to them pledges of the Father's love,
washed in the blood of Christ, and endearments upon their spirits to live to his praise who gives them all things richly to enjoy.

And this is a second thing we have by our adoption; and hence I dare say of unbelievers, they have no true right unto any thing, of what kind soever, that they do
possess.

They have no true, unquestionable right, I say, even unto the temporal things they do possess; it is true they have a civil right in respect of others, but they have not a
sanctified right in respect of their own souls. They have a right and title that will hold plea in the courts of men, but not a right that will hold in the court of God, and in
their own conscience. It will one day be sad with them, when they shall come to give an account of their enjoyments. They shall not only be reckoned withal for the
abuse of that they have possessed, that they have not used and laid it out for the glory of him whose it is; but also, that they have even laid their hands upon the
creatures of God, and kept them from them for whose sakes alone they are preserved from destruction. When the God of glory shall come home to any of them, either
in their consciences here, or in the judgement that is for to come, and speak with the terror of a revengeful judge, "I have suffered you to enjoy corn, wine, and oil, - a
great portion of my creatures; you have rolled yourselves in wealth and prosperity, when the right heirs of these things lived poor, and low, and mean, at the next doors;
- give in now an answer what and how you have used these things. What have you laid out for the service and advancement of the gospel? What have you given unto
them for whom nothing was provided? what contribution have you made for the poor saints? Have you had a ready hand, and willing mind, to lay down all for my
sake?" when they shall be compelled to answer, as the truth is, "Lord, we had, indeed, a large portion in the world; but we took it to be our own, and thought we might
have done what we would with our own. We have ate the fat, and drank the sweet, and left the rest of our substance for our babes: we have spent somewhat upon our
lusts, somewhat upon our friends; but the truth is, we cannot say that we made friends of this unrighteous mammon, - that we used it to the advancement of the gospel,
or for ministering unto thy poor saints: and now, behold, we must die," etc.: - so also, when the Lord shall proceed farther, and question not only the use of these things,
but also their title to them, and tell them, "The earth is mine, and the fullness thereof. I did, indeed, make an original grant of these things to man; but that is lost by sin: I
have restored it only for my saints. Why have you laid, then, your fingers of prey upon that which was not yours? why have you compelled my creatures to serve you
and your lusts, which I had set loose from under your dominion? Give me my flax, any wine, and wool; I will set you naked as in the day of your birth, and revenge
upon you your rapine, and unjust possession of that which was not yours:" - I say, at such a time, what will men do?

(3) Boldness with God by Christ is another privilege of our adoption. But hereof I have spoken at large before, in treating of the excellency of Christ in respect of our
approach to God by him; so that I shall not reassume the consideration of it.

(4.)Affliction, also, as proceeding from love, as leading to spiritual advantages, as conforming unto Christ, as sweetened with his presence, is the privilege of children,
Hebrews 12:3-6; but on these particulars I must not insist.

This, I say, is the head and source of all the privileges which Christ has purchased for us, wherein also we have fellowship with him: fellowship in name; we are (as he
is) sons of God: fellowship in title and right; we are heirs, co-heirs with Christ: fellowship in likeness and conformity; we are predestinated to be like the firstborn of the
family: fellowship in honor; he is not ashamed to call us brethren: fellowship in sufferings; he learned obedience by what he suffered, and every son is to be scourged
that is received: fellowship in his kingdom; we shall reign with him. Of all which I must speak peculiarly in another place, and so shall not here draw out the discourse
concerning them any farther.

Part 3
Of Communion with the Holy Ghost.

CHAPTER 1

The foundation of our communion with the Holy ghost (John 16:1-7 opened at large

"Parakletos", a Comforter; who he is - The Holy Ghost; his own will in his coming to us; sent also by Christ - The Spirit sent as a sanctifier and as a comforter - The
adjuncts of his mission considered - The foundation of his mission, John 15:26 - His procession from the Father twofold; as to personality, or to office - Things
considerable in his procession as to office the manner of his collation - He is given freely; sent authoritatively - The sin against the Holy ghost, whence unpardonable -
How we ask the Spirit of the Father - To grieve the Spirit, what - Poured out - How the Holy Ghost is received; by faith - Faith's acting in receiving the Holy Ghost -
His abode with us, how declared - How we may lose our comfort whilst the Comforter abides with us.

The foundation of all our communion with the Holy Ghost consisting in his mission, or sending to be our comforter, by Jesus Christ, the whole matter of that economy
or dispensation is firstly to be proposed and considered, that so we may have a right understanding of the truth inquired after. Now, the main promise hereof, and the
chief considerations of it, with the good received and evil prevented thereby, being given and declared in the beginning of the 16th chapter of John, I shall take a view of
the state of it as there proposed.

Our blessed Savior being to leave the world, having acquainted his disciples, among other things, what entertainment in general they were like to find in it and meet
withal, gives the reason why he now gave them the doleful tidings of it, considering how sad and dispirited they were upon the mention of his departure from them.
Verse 1, "These things have I spoken unto you, that ye should not be offended." - "I have," saith he, "given you an acquaintance with these things (that is, the things
which will come upon you, which you are to suffer) beforehand, lest you who, poor souls! have entertained expectations of another state of affairs, should be surprised,
so as to be offended at me and my doctrine, and fall away from me. You are now forewarned, and know what you have to look for. Yea," saith he, verse 2, "having
acquainted you in general that you shall be persecuted, I tell you plainly that there shall be a combination of all men against you, and all sorts of men will put forth their
power for your ruin." - "They shall cast you out of the synagogues; yea, the time comes that whosoever killeth you will think that he does God service." - "The
ecclesiastical power shall excommunicate you, - they shall put you out of their synagogues: and that you may not expect relief from the power of the magistrate against
their perversity, they will kill you: and that you may know that they will do it to the purpose, without check or control, they will think that in killing you they do God
good service; which will cause them to act rigorously, and to the utmost."
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"But this is a shaking trial," might they reply: "is our condition such, that men, in killing us, will think to approve their consciences to God?" "Yea, theyPage     65 our
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Savior; "but yet, that you be not mistaken, nor trouble your consciences about their confidences, know that their blind and desperate ignorance is the cause of their fury
and persuasion," verse 3, "These things will they do unto you, because they have not known the Father, nor me."
ecclesiastical power shall excommunicate you, - they shall put you out of their synagogues: and that you may not expect relief from the power of the magistrate against
their perversity, they will kill you: and that you may know that they will do it to the purpose, without check or control, they will think that in killing you they do God
good service; which will cause them to act rigorously, and to the utmost."

"But this is a shaking trial," might they reply: "is our condition such, that men, in killing us, will think to approve their consciences to God?" "Yea, they will," saith our
Savior; "but yet, that you be not mistaken, nor trouble your consciences about their confidences, know that their blind and desperate ignorance is the cause of their fury
and persuasion," verse 3, "These things will they do unto you, because they have not known the Father, nor me."

This, then, was to be the state with the disciples. But why did our Savior tell it them at this season, to add fear and perplexities to their grief and sorrow? what
advantage should they obtain thereby? Saith their blessed Master, verse 4, "There are weighty reasons why I should tell you these things; chiefly, that as you may be
provided for them, so, when they do befall you, you may be supported with the consideration of my Deity and omniscience, who told you all these things before they
came to pass," verse 4, "But these things have I told you, that when the time shall come, ye may remember that I told you of them." "But if they be so necessary,
whence is it that thou hast not acquainted us with it all this while? why not in the beginning, - at our first calling?" "Even," saith our Savior, "because there was no need of
any such thing; for whilst I was with you, you had protection and direction at hand." - "'And these things I said not at the beginning, because I was present with you:' but
now the state of things is altered; I must leave you," verse 4. "And for your parts, so are you astonished with sorrow, that you do not ask me 'whither I go;' the
consideration whereof would certainly relieve you, seeing I go to take possession of my glory, and to carry on the work of Your salvation: but your hearts are filled with
sorrow and fears, and you do not so much as inquire after relief," verses 5, 6. Whereupon he adjoins that wonderful assertion, verse 7, "Nevertheless I tell you the
truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you."

This verse, then, being the peculiar foundation of what shall afterward be declared, must particularly be considered, as to the words of it and their interpretation; and
that both with respect to the preface of them and the asseveration in them, with the reason annexed thereunto.

1. The preface to them:

(1.)The first word, "alla", is an adversative, not excepting to any thing of what himself had spoken before, but to their apprehension: "I know you have sad thoughts of
these things; but yet, nevertheless."

(2.)"Ego ten aleteian lego humin", "I tell you the truth." The words are exceedingly emphatical, and denote some great thing to be ushered in by them. First, "Ego", - "I
tell it you, this that shall now be spoken; I who love you, who take care of you, who am now about to lay down my life for you; they are my dying words, that you may
believe me; I who am truth itself, I tell you." And,

"Ego ten aleteian lego", - "I tell you the truth." "You have in your sad, misgiving hearts many misapprehensions of things. You think if I would abide with you, all these
evils might be prevented; but, alas! you know not what is good for you, nor what is expedient. 'I tell you the truth;' this is truth itself; and quiet your hearts in it." There is
need of a great deal of evidence of truth, to comfort their souls that are dejected and disconsolate under an apprehension of the absence of Christ from them, be the
apprehension true or false.

And this is the first part of the words of our Savior, the preface to what he was to deliver to them, by way of a weighty, convincing asseveration, to disentangle thereby
the thoughts of his disciples from prejudice, and to prepare them for the receiving of that great truth which he was to deliver.

2. The assertion itself follows: "Sumferei humin, hina ego apelto", - It is expedient for you that I go away."

There are two things in the words: - Christ's departure; and the usefulness of it to his disciples:

For his departure, it is known what is intended by it; - the withdrawing his bodily presence from the earth after his resurrection, the "heaven being to receive him, until
the times of the restitution of all things," Acts 3:21; for in respect of his Deity, and the exercise of love and care towards them, he promised to be with them to the end
of the world, Matthew 28:20. Of this saith he, "Sumferei humin", - "It conduceth to your good; it is profitable for you; it is for your advantage; it will answer the end that
you aim at." That is the sense of the word which we have translated "expedient;" - "It is for your profit and advantage." This, then, is that which our Savior asserts, and
that with the earnestness before mentioned, desiring to convince his sorrowful followers of the truth of it, - namely, that his departure, which they so much feared and
were troubled to think of, would turn to their profit and advantage.

3. Now, although it might be expected that they should acquiesce in this asseveration of truth itself, yet because they were generally concerned in the ground of the truth
of it, he acquaints them with that also; and, that we may confess it to be a great matter, that gives certainty and evidence to that proposition, he expresses it negatively
and positively: "If I go not away, he will not come; but if I depart, I will send him." Concerning the going away of Christ I have spoken before; of the Comforter, his
coming and sending, I shall now treat, as being the thing aimed at.

"Ho parakletos": the word being of sundry significations, many translations have thought fit not to restrain it, but do retain the original word "paracletus;" so the Syrian
also: and, as some think, it was a word before in use among the Jews (whence the Chaldee paraphrase makes use of it, Job 16:20); and amongst them it signifies one
that so taught others as to delight them also in his teaching, - that is, to be their comforter. In Scripture it has two eminent significations, - an "advocate" and a
"comforter;" in the first sense our Savior is called "parakletos", 1 John 2:1. Whether it be better rendered here an advocate or a comforter may be doubted.

Look into the foregoing occasion of the words, which is the disciples' sorrow and trouble, and it seems to require the Comforter: "Sorrow has filled your hearts; but I
will send you the Comforter;" - look into the next words following, which contain his peculiar work for which he is now promised to be sent, and they require he should
be an Advocate, to plead the cause of Christ against the world, verse 8. I shall choose rather to interpret the promise by the occasion of it, which was the sorrow of his
disciples, and to retain the name of the Comforter.

Who this Comforter is, our blessed Savior had before declared, chap. 15:26. He is "Pneuma tes aleteias", "the Spirit of truth;" that is, the Holy Ghost, who revealeth all
truth to the sons of men. Now, of this Comforter two things are affirmed: - (1.) That he shall come. (2.) That Christ shall send him.

(1.)That he shall come. The affirmative of his coming on the performance of that condition of it, of Christ going away, is included in the negation of his coming without its
accomplishment: "If I go not away, he will not come;" - "If I do go ("eleusetai"), he will come." So that there is not only the mission of Christ, but the will of the Spirit, in
his coming: "He will come," this own will is in his work.

(2.)"Pempso auton", - "I will send him." The mystery of his sending the Spirit, our Savior instructs his disciples in by degrees. Chap. 14:16, he saith, "I will pray the
Father, and he shall give you another Comforter;" in the progress of his discourse he gets one step more upon their faith, verse 26, "But the Comforter, which is the
Holy Ghost, whom the Father will send in my name;" but, chap. 15:26, he saith, "I will send him from the Father;" and here, absolutely, "I will send him." The business
of sending the Holy Ghost by Christ - which argues his personal procession also from him, the Son was a deep mystery, which at once they could not bear; and
therefore he thus instructs them in it by degrees.
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This is the sum: - the presence of the Holy Ghost with believers as a comforter, sent by Christ for those ends and purposes for which he is promised, is better and more
profitable for believers than any corporeal presence of Christ can be, now he has fulfilled the one sacrifice for sin which he was to offer.
Father, and he shall give you another Comforter;" in the progress of his discourse he gets one step more upon their faith, verse 26, "But the Comforter, which is the
Holy Ghost, whom the Father will send in my name;" but, chap. 15:26, he saith, "I will send him from the Father;" and here, absolutely, "I will send him." The business
of sending the Holy Ghost by Christ - which argues his personal procession also from him, the Son was a deep mystery, which at once they could not bear; and
therefore he thus instructs them in it by degrees.

This is the sum: - the presence of the Holy Ghost with believers as a comforter, sent by Christ for those ends and purposes for which he is promised, is better and more
profitable for believers than any corporeal presence of Christ can be, now he has fulfilled the one sacrifice for sin which he was to offer.

Now, the Holy Spirit is promised under a twofold consideration: - [1.] As a Spirit of sanctification to the elect, to convert them and make them believers. [2.] As a
Spirit of consolation to believers, to give them the privileges of the death and purchase of Christ: it is in the latter sense only wherein he is here spoken of. Now, as to
his presence with us in this regard, and the end and purposes for which he is sent, for what is aimed at, observe, - 1st. The rise and fountain of it; 2ndly. The manner of
his being given; 3rdly. Our manner of receiving him; 4thly. His abiding with us; 5thly. His acting in us; 6thly. What are the effects of his working in us: and then how we
hold communion with him will from all these appear.

What the Scripture speaketh to these particulars, shall briefly be considered:

1st.For the fountain of his coming, it is mentioned, John 15:26"Para tou Patros ekporeuetai", "He proceedeth from the Father;" this is the fountain of this dispensation,
he proceedeth from the Father. Now there is a twofold "ekporeusis", or "procession" of the Spirit:

(1st.)"Fusike", or "hupostatike", in respect of substance and personality.

(2ndly.)"Oikonomike", or dispensatory, in respect of the work of grace.

Of the first - in which respect he is the Spirit of the Father and the Son, proceeding from both eternally, so receiving his substance and personality - I speak not: it is a
business of another nature than that I have now in hand. Therein, indeed, lies the first and most remote foundation of all our distinct communion with him and our
worship of him; but because abiding in the naked consideration hereof, we can make no other progress than the bare acquiescence of faith in the mystery revealed, with
the performance of that which is due to the person solely on the account of his participation of the essence, I shall not at present dwell upon it.

His "ekporeusis" or proceeding, mentioned in the place insisted on, is his economical or dispensatory proceeding, for the carrying on of the work of grace. It is spoken
of him in reference to his being sent by Christ after his ascension: "I will send him which proceedeth," - namely, "then when I send him." As God is said to "come out of
his place," Isaiah 26:21 not in regard of any mutation in him, but of the new work which he would effect; so it follows, the Lord comes out of his place "to punish the
inhabitants of the earth." And it is in reference to a peculiar work that he is said to proceed, - namely, to testify of Christ: which cannot be assigned to him in respect of
his eternal procession, but of his actual dispensation; as it is said of Christ, "He came forth from God." The single mention of the Father in this place, and not of the Son,
belongs to the gradation before mentioned, whereby our Savior discovers this mystery to his disciples. He speaks as much concerning himself, John 16:7. And this
relation ad extra (as they call it) of the Spirit unto the Father and the Son, in respect of operation, proves his relation ad intra, in respect of personal procession;
whereof I spake before.

Three things are considerable in the foundation of this dispensation, in reference to our communion with the Holy Ghost:

[1st.]That the will of the Spirit is in the work: "Ekporeuetai", - "He comes forth himself". Frequent mention is made (as we shall see afterward) of his being sent, his
being given, and poured out; [but] that it might not be thus apprehended, either that this Spirit were altogether an inferior, created spirit, a mere servant, as some have
blasphemed, nor yet merely and principally, as to his personality, the virtue of God, as some have fancied, he has "idiomata hupostatika", personal properties, applied
to him in this work, arguing his personality and liberty. "Ekporeuetai", - "He, of himself and of his own accord, proceedeth."

[2ndly.]The condescension of the Holy Ghost in this order of working, this dispensation, to proceed from the Father and the Son, as to this work; to take upon him this
work of a Comforter, as the Son did the work of a Redeemer: of which afterward.

[3rdly.]The fountain of the whole is discovered to be the Father, that we may know his works in the pursuit of electing love, which everywhere is ascribed to the
Father. This is the order here intimated: - First, there is the "protesis" of the Father, or the purpose of his love, the fountain of all; then the "erotesis", the asking of the
Son, John 14:16 which takes in his merit and purchase; whereunto follows "ekporeusis", or willing proceeding of the Holy Ghost. And this gives testimony, also, to the
foundation of this whole discourse, - namely, our peculiar communion with the Father in love, the Son in grace, and the Holy Ghost in consolation. This is the door and
entrance of that fellowship of the Holy Ghost whereunto we are called. His gracious and blessed will, his infinite and ineffable condescension, being eyed by faith as the
foundation of all those effects which he works in us, and privileges whereof by him we are made partakers, our souls are peculiarly conversant with him, and their
desires, affections, and thankfulness, terminated on him: of which more afterward. This is the first thing considerable in our communion with the Holy Ghost.

2ndly.The manner of his collation or bestowing, or the manner of his communication unto us from this fountain, is herein also considerable; and it is variously expressed,
to denote three things:

(1st.)The freeness of it: thus he is said to be GIVEN, John 14:16; "He shall give you another comforter." I need not multiply places to this purpose. The most frequent
adjunct of the communication of the Spirit is this, that he is given and received as of gift: "He will give his Holy Spirit to them that ask him." That which is of gift is free.
The Spirit of grace is given of grace: and not only the Spirit of sanctification, or the Spirit to sanctify and convert us, is a gift of free grace, but in the sense whereof we
speak, in respect of consolation, he is of gift also; he is promised to be given unto believers. Hence the Spirit is said to be received by the gospel, not by the law,
Galatians 3:2; that is, of mere grace, and not of our own procuring. And all his workings are called "charismata", - "free donations." He is free]y bestowed, and freely
works; and the different measures wherein he is received, for those ends and purposes of consolation which we shall consider, by believers, which are great, various,
and inexpressible, arise from hence, that we have him by donation, or free gift. And this is the tenure whereby we hold and enjoy him, a tenure of free donation. So is
he to be eyed, so to be asked, so to be received. And this, also, faith takes in and closes withal, in our communion with the Comforter: - the conjunction and accord of
his will with the gift of Father and Son; the one respecting the distinct operation of the Deity in the person of the Holy Ghost; the other, the economy of the whole Trinity
in the work of our salvation by Jesus Christ. Here the soul rejoiceth itself in the Comforter, - that he is willing to come to him, that he is willing to be given him. And
seeing all is will and gift, grace is magnified on this account.

(2ndly.)The authority of it. Thence he is said to be SENT. chap. 14:26, "The Father will send him in my name;" and, chap. 15:26, "I will send him unto you from the
Father;" and, "Him will I send unto you," chap. 16:7. This mission of the Holy Ghost by the Father and the Son, as it answers the order of the persons' subsistence in
the blessed Trinity, and his procession from them both, so the order voluntarily engaged in by them for the accomplishment, as was said, of the work of our salvation.
There is in it, in a most special manner, the condescension of the Holy Ghost, in his love to us, to the authoritative delegation of Father and Son in this business; which
argues not a disparity, dissimilitude, or inequality of essence, but of once, in this work. It is the office of the Holy Ghost to be an advocate for us, and a comforter to us;
in which respect, not absolute]y, he is thus sent authoritatively by Father and Son. It is a known maxim, that "inaequalitas officii non tollit aequalitatem naturae." This
subjection (if I may so call it), or inequality in respect of office, does no ways prejudice the equality of nature which he has with Father and Son; no more than the
mission  of the
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of our hearts in communion with him, depend.

[1st.]Hence is the sin against the Holy Ghost (what it is I do not now dispute) unpardonable, and has that adjunct of rebellion put upon it that no other sin has, - namely,
There is in it, in a most special manner, the condescension of the Holy Ghost, in his love to us, to the authoritative delegation of Father and Son in this business; which
argues not a disparity, dissimilitude, or inequality of essence, but of once, in this work. It is the office of the Holy Ghost to be an advocate for us, and a comforter to us;
in which respect, not absolute]y, he is thus sent authoritatively by Father and Son. It is a known maxim, that "inaequalitas officii non tollit aequalitatem naturae." This
subjection (if I may so call it), or inequality in respect of office, does no ways prejudice the equality of nature which he has with Father and Son; no more than the
mission of the Son by the Father does his. And on this authoritative mission of the Spirit does the right apprehension of many mysteries in the gospel, and the ordering
of our hearts in communion with him, depend.

[1st.]Hence is the sin against the Holy Ghost (what it is I do not now dispute) unpardonable, and has that adjunct of rebellion put upon it that no other sin has, - namely,
because he comes not, he acts not, in his own name only, though in his own also, but in the name and authority of the Father and Son, from and by whom he is sent;
and therefore, to sin against him is to sin against all the authority of God, all the love of the Trinity, and the utmost condescension of each person to the work of our
salvation. It is, I say, from the authoritative mission of the Spirit that the sin against him is peculiarly unpardonable; - it is a sin against the recapitulation of the love of the
Father, Son, and Spirit. And from this consideration, were that our present business, might the true nature of the sin against the Holy Ghost be investigated. Certainly it
must consist in the contempt of some operation of his, as acting in the name and authority of the whole Trinity, and that in their ineffable condescension to the work of
grace. But this is of another consideration.

[2ndly.]On this account we are to pray the Father and the Son to give the Spirit to us. Luke 11:13"Your heavenly Father will give the Holy Spirit to them that ask him."
Now the Holy Ghost, being God, is no less to be invocated, prayed to, and called on, than the Father and Son; as elsewhere I have proved. How, then, do we ask the
Father for him, as we do in all our supplications, seeing that we also pray that he himself would come to us, visit us, and abide with us? In our prayers that are directed
to himself, we consider him as essentially God over all, blessed for evermore; we pray for him from the Father and Son, as under this mission and delegation from them.
And, indeed, God having most plentifully revealed himself in the order of this dispensation to us, we are (as Christians generally do) in our communion to abound in
answerable addresses; that is, not only to the person of the Holy Ghost himself, but properly to the Father and Son for him, which refers to this dispensation.

[3rdly.]Hence is that great weight, in particular, laid upon our not grieving the Spirit, Ephesians 4:30 because he comes to us in the name, with the love, and upon the
condescension, of the whole blessed Trinity. To do that which might grieve him so sent, on such an account, for that end and purpose which shall afterward be
mentioned, is a great aggravation of sin. He expects cheerful entertainment with us, and may do so justly, upon his own account, and the account of the work which he
comes about; but when this also is added, that he is sent of the Father and the Son, commissioned with their love and grace, to communicate them to their souls, - this is
that which is, or ought to be, of unspeakable esteem with believers. And this is that second thing expressed in the manner of his communication, - he is sent by
authority.

(3rdly.)He is said to be poured out or SHED on us, Titus 3:6"Hou ekseche-en ef' hemas plousios", that Holy Ghost which he has richly poured out upon us, or shed on
us abundantly. And this was the chief expression of his communication under the Old Testament; the mystery of the Father and the Son, and the matter of commission
and delegation being then not so clearly discovered. Isaiah 32:15"Until the Spirit be poured upon us from on high, and the wilderness be a fruitful field, and the fruitful
field be counted for a forest;" that is, till the Gentiles be called, and the Jews rejected. And chap. 44:3, "I will pour my Spirit upon thy seed, and my blessing upon thine
offspring." That eminent place of Zechariah 12:10 is always in our thoughts. Now, this expression, as is known, is taken from the allusion of the Spirit unto water; and
that in relation to all the uses of water, both natural and typical. A particular relation of them I cannot now insist on; perhaps efficacy and plenty are chiefly intended.

Now, this threefold expression, of giving, sending, and pouring out, of the Spirit, gives us the three great properties of the covenant of grace: - First, That it is free; he is
given. Secondly, That it is orderly, ordered in all things, and sure, from the love of the Father, by the procurement of the Son; and thence is that variety of expression, of
the Father's sending him, and the Son's sending him from the Father, he being the gift of the Father's love, and purchase of the blood of the Son. Thirdly. The efficacy of
it, as was last observed. And this is the second thing considerable.

3rdly.The third, which is our receiving him, I shall speak more briefly of. That which I first proposed of the Spirit, considered as a Spirit of sanctification and a Spirit of
consolation, is here to be minded. Our receiving of him as a Spirit of sanctification is a mere passive reception, as a vessel receives water. He comes as the wind on
Ezekiel's dead bones, and makes them live; he comes into dead hearts, and quickens them, by an act of his almighty power: but now, as he is the Spirit of consolation,
it is otherwise. In this sense our Savior tells us that the "world cannot receive him," John 14:17"The world receiveth him not, because it seeth him not, neither knoweth
him: but ye know him, for he dwelleth with you, and shall be in you." That it is the Spirit of consolation, or the Spirit for consolation, that here is promised, is evident
from the close of the verse, where he is said then to be in them when he is promised to them. He was in them as a Spirit of quickening and sanctification when promised
to them as a Spirit of comfort and consolation, to abide with them for that purpose. Now, the power that is here denied to be in the world, with the reason of it, that
they cannot receive the Spirit, because they know him not, is ascribed to believers; - they can receive him, because they know him. So that there is an active power to
be put forth in his reception for consolation, though not in his reception for regeneration and sanctification. And this is the power of faith. So Galatians 3:2 they received
the Spirit by the hearing of faith; - the preaching of the gospel, begetting faith in them, enabled them to receive the Spirit. Hence, believing is put as the qualification of all
our receiving the Holy Ghost. John 7:39"This he spake of the Spirit, which they that believe on him should receive." It is believers that thus receive the Spirit; and they
receive him by faith. Now, there are three special acts of faith, whereby it goes forth in the receiving of the Spirit. I shall but name them:

(1st.)It considers the Spirit, in the economy before described, as promised. It is faith alone that makes profit of the benefit of the promises, Hebrews 4:2. Now he is
called the Spirit of that promise, Ephesians 1:13 the Spirit that in the covenant is promised; and we receive the promise of the Spirit through faith, Galatians 3:14: so that
the receiving of the Spirit through faith, is the receiving of him as promised. Faith eyes the promise of God and of Jesus Christ, of sending the Spirit for all those ends
that he is desired; thus it depends, waits, mixing the promise with itself, until it receive him.

(2ndly.)By prayer. He is given as a Spirit of supplication, that we may ask him as a Spirit of consolation, Luke 11:13; and, indeed, this asking of the Spirit of God, in
the name of Christ, either directly or immediate]y, or under the name of some fruit and effect; of him, is the chiefest work of faith in this world.

(3rdly.)It cherisheth him, by attending to his motions, improving his acting according to his mind and will; which is all I shall say to this third thing, or our receiving of the
Spirit, which is sent of Jesus Christ. We do it by faith, looking on him as purchased by Jesus Christ, and promised of the Father; we seek him at the hands of God, and
do receive him.

4thly.The next considerable thing is, his abode with us. Now this is two ways expressed in the Scripture:

(1st.)In general. As to the thing itself, it is said he shall abide with us.

(2ndly.)In particular. As to the manner of its abiding, it is by inhabitation or indwelling. Of the inhabitation of the Spirit I have spoken fully elsewhere, nor shall I now
insist on it. Only whereas the Spirit, as has been observed, is considered as a Spirit of sanctification, or a Spirit of consolation, he is said to dwell in us chiefly, or
perhaps solely, as he is a Spirit of sanctification: which is evident from the work he does, as indwelling, - he quickeneth and sanctifieth, Romans 8:11; and the manner of
his indwelling, - as in a temple, which he makes holy thereby, 1 Corinthians 6:19; and his permanency in his so doing, - which, as is evident, relates to sanctification
only: but yet the general notion of it in abiding is ascribed to him as a comforter, John 14:16"He shall abide with you for ever." Now, all the difficulty of this promise lies
in this, that whereas the Spirit of sanctification dwells in us always, and it is therefore impossible that we should lose utterly our holiness, whence is it that, if the
Comforter abide with us for ever, we may yet utterly lose our comfort? A little to clear this in our passage:
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[1st.]He is promised to abide with the disciples for ever, in opposition to the abode of Christ. Christ, in the flesh, had been with them for a little while, and now was
leaving them, and going to his Father. He had been the comforter immediately himself for a season, but is now upon his departing; wherefore, promising them another
comforter, they might fear that he would even but visit them for a little season also, and then their condition would be worse than ever. Nay, but saith our Savior, "Fear
his indwelling, - as in a temple, which he makes holy thereby, 1 Corinthians 6:19; and his permanency in his so doing, - which, as is evident, relates to sanctification
only: but yet the general notion of it in abiding is ascribed to him as a comforter, John 14:16"He shall abide with you for ever." Now, all the difficulty of this promise lies
in this, that whereas the Spirit of sanctification dwells in us always, and it is therefore impossible that we should lose utterly our holiness, whence is it that, if the
Comforter abide with us for ever, we may yet utterly lose our comfort? A little to clear this in our passage:

[1st.]He is promised to abide with the disciples for ever, in opposition to the abode of Christ. Christ, in the flesh, had been with them for a little while, and now was
leaving them, and going to his Father. He had been the comforter immediately himself for a season, but is now upon his departing; wherefore, promising them another
comforter, they might fear that he would even but visit them for a little season also, and then their condition would be worse than ever. Nay, but saith our Savior, "Fear
it not: this is the last dispensation; there is to be no alteration. When I am gone, the Comforter is to do all the remaining work: there is not another to be looked for, and
I promise you him; nor shall he depart from you, but always abide with you."

[2ndly.]The Comforter may always abide with us, though not always comfort us; he who is the Comforter may abide, though he do not always that work. For other
ends and purposes he is always with us; as to sanctify and make us holy. So was the case with David, Psalm 51:11, 12"Take not thy Holy Spirit from me." The Holy
Spirit of sanctification was still with David; but saith he, "Restore unto me the joy of thy salvation;" that is, the Spirit of consolation, that was lost, when the promise was
made good in the abode of the other.

[3rdly.]The Comforter may abide as a comforter, when he does not actually comfort the soul. In truth, as to the essence of holiness, he cannot dwell in us but withal he
must make us holy; for the temple of God is holy; - but as to his comforting, his acting therein are all of his sovereign will; so that he may abide, and yet not actually
comfort us.

[4thly.]The Spirit often works for it, and tenders consolation to us, when we do not receive it; the well is nigh, and we see it not, - we refuse to be comforted. I told you
that the Spirit as a sanctifier comes with power, to conquer an unbelieving heart; the Spirit as a comforter comes with sweetness, to be received in a believing heart. He
speaks, and we believe not that it is his voice; he tenders the things of consolation, and we receive them not. "My sore ran," saith David, "and my soul refused to be
comforted."

[5thly.]I deny that ever the Holy Spirit does absolutely and universally leave a believing soul without consolation. A man may be darkened, clouded, refuse comfort, -
actually find none, feel none; but radically he has a foundation of consolation, which in due time will be drawn forth: and therefore, when God promises that he will heal
sinners, and restore comfort to them, as Isaiah 57:18 it is not that they were without any, but that they had not so much as they needed, that that promise is made. To
insist on the several ways whereby men refuse comfort, and come short of the strong consolation which God is willing that we should receive, is not my purpose at
present. Thus, then, the Spirit being sent and given, abideth with the souls of believers, - leaves them not, though he variously manifest himself in his operations: of which
in the next place.

CHAPTER 2

Of the acting of the Holy Ghost in us, being bestowed on us

He worketh effectually, distributeth, giveth.

Having thus declared from whence and how the Holy Ghost is given unto us as a Spirit of consolation, I come, in the next place,

5thly. To declare what are his acting in us and towards us, being so bestowed on us and received by us. Now, here are two general heads to be considered: - (1st.)
The manner and kind of his acting in us, which are variously expressed; and, (2ndly.) The particular products of his acting in our souls, wherein we have communion
with him. The first is variously expressed; I shall pass through them briefly:

(1st.)He is said ("energein") "to work effectually," 1 Corinthians 12:11"All these worketh" (or effecteth) "that one and the self-same Spirit." It is spoken there, indeed, in
respect of his distribution of gifts; but the way is the same for the communication of graces and privileges. He does it by working: which, as it evinces his personality,
especially as considered with the words following, "Dividing to every man according to his will" (for to work according to will is the inseparable property of a person,
and is spoken expressly of God, Ephesians 1:11); so in relation to verse 6, foregoing, it makes no less evident his Deity. What he is here said to do as the Spirit
bestowed on us and given unto us, there is he said as God himself to do: "There are diversities of operations, but it is the same God which worketh all in all;" which
here, in other words, is, "All these worketh that one and the self same Spirit, dividing to every man severally as he will." What we have, then, from him, we have by the
way of his energetical working. It is not by proposing this or that argument to us, persuading us by these or those moral motives or inducements alone, leaving us to
make use of them as we can; but he works effectually himself, what he communicates of grace or consolation to us.

[2ndly.]In the same verse, as to the manner of his operation, he is said "diairein", - he divideth or distributeth to every one as he will. This of distribution adds to that of
operation, choice, judgement, and freedom. He that distributes variously, does it with choice, and judgement, and freedom of will. Such are the proceedings of the
Spirit in his dispensations: to one, he giveth one thing eminently; to another, another; - to one, in one degree; to another, in another. Thus are the saints, in his
sovereignty, kept in a constant dependence on him. He distributes as he will; - who should not be content with his portion? what claim can any lay to that which he
distributeth as he will? which is farther manifested,

[3rdly.]By his being said to give when and what he bestows. They "spake with other tongues, as the Spirit gave them utterance," Acts 2:4. He gave them to them; that
is, freely: whatever he bestows upon us, is of his gift. And hence it is to be observed, that in the economy of our salvation, the acting of no one person does prejudice
the freedom and liberty of any other: so the love of the Father in sending the Son is free, and his sending does no ways prejudice the liberty and love of the Son, but that
he lays down his life freely also; so the satisfaction and purchase made by the Son does no way prejudice the freedom of the Father's grace in pardoning and accepting
us thereupon; so the Father's and Son's sending of the Spirit does not derogate from his freedom in his workings, but he gives freely what he gives. And the reason of
this is, because the will of the Father, Son, and Holy Ghost, is essentially the same; so that in the acting of one there is the counsel of all and each freely therein.

Thus, in general, is the manner and kind of his working in us and towards us, being bestowed upon us, described. Power, choice, freedom, are evidently denoted in the
expressions insisted on. It is not any peculiar work of his towards us that is hereby declared, but the manner how he does produce the effects that shall be insisted on.

(2ndly.)That which remains, in the last place, for the explanation of the things proposed to be explained as the foundation of the communion which we have with the
Holy Ghost, is,

The effects that, being thus sent and thus working, he does produce; which I shall do, not casting them into any artificial method, but taking them up as I find them lying
scattered up and down in the Scripture, only descending from those which are more general to those which are more particular, neither aiming nor desiring to gather all
the several, but insisting on those which do most obviously occur.

Only as formerly, so now you must observe, that I speak of the Spirit principally (if not only) as a comforter, and not as a sanctifier; and therefore the great work of the
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sanctification, must be omitted.
the several, but insisting on those which do most obviously occur.

Only as formerly, so now you must observe, that I speak of the Spirit principally (if not only) as a comforter, and not as a sanctifier; and therefore the great work of the
Spirit towards us all our days, in the constant and continual supplies of new light, power, vigor, as to our receiving of grace from him, belonging to that head of
sanctification, must be omitted.

Nor shall I insist on those things which the Comforter does in believers effect towards others, in his testifying to them and convincing of the world, which are promised,
John 15:26, 16:8, wherein he is properly their advocate; but only on those which as a comforter he works in and towards them on whom he is bestowed.

CHAPTER 3

Of the things wherein we have communion with the Holy Ghost

He brings to remembrance the things spoken by Christ, John 14: 26 - The manner how he does it - The Spirit glorifies Christ in the hearts of believers, John 16:14
sheds abroad the love of God in them - The witness of the Spirit, what it is, Romans 8:l6 - The sealing of the Spirit, Ephesians 1:13 - The Spirit, how an earnest; on the
part of God, on the part of the saints - Difference between the earnest of the Spirit and tasting of the powers of the world to come - Unction by the Spirit, Isaiah 11:2,
3 - The various teachings of the Holy Ghost - How the Spirit of adoption and of supplication.

The things which, in the foregoing chapters, I called effects of the Holy Ghost in us, or towards us, are the subject-matter of our communion with him, or the things
wherein we hold peculiar fellowship with him as our comforter. These are now proposed to consideration:

1. The first and most general is that of John 14:26"He shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you." There are
two parts of this promise: - (1.) Of teaching. (2.) Of bringing to remembrance. Of his teaching I shall speak afterward, when I come to treat of his anointing us.

His bringing the things to remembrance that Christ spake is the first general promise of him as a comforter: "Hupomnesei humas panta", - "He shall make you mind all
these things." Now, this also may be considered two ways:

[1.]Merely in respect of the things spoken themselves. So our Savior here promiseth his apostles that the Holy Ghost should bring to their minds, by an immediate
efficacy, the things that he had spoken, that by his inspiration they might be enabled to write and preach them for the good and benefit of his church. So Peter tells us, 2
Epist. 1:21, "Holy men of God spake as they were moved by the Holy Ghost" (that is, in writing the Scripture); "hupo Pneumatos Hagiou feromenoi", - born up by him,
carried beyond themselves, to speak his words, and what he indited to them. The apostles forgot much of what Christ had said to them, or might do so; and what they
did retain, in a natural way of remembrance, was not a sufficient foundation to them to write what they so remembered for a rule of faith to the church. For the word of
prophecy is not "idias epiluseos", - from any man's proper impulse; it comes not from any private conception, understanding, or remembrance. Wherefore, Christ
promises that the Holy Ghost shall do this work; that they might infallibly give out what he had delivered to them. Hence that expression in Luke 1:3"Purekoloutekoti
anoten", is better rendered, "Having obtained perfect knowledge of things from above," noting the rise and spring of his so understanding things as to be able infallibly to
give them out in a rule of faith to the church, than the beginning of the things themselves spoken of; which the word itself will not easily allow of.

[2.]In respect of the comfort of what he had spoken, which seems to be a great part of the intendment of this promise. He had been speaking to them things suited for
their consolation; giving them precious promises of the supplies they should have from him in this life, - of the love of the Father, of the glory he was providing for them,
the sense and comfort whereof is unspeakable, and the joy arising from them full of glory. But saith he, "I know how unable you are to make use of these things for your
own consolation; the Spirit, therefore, shall recover them upon your minds, in their full strength and vigor, for that end for which I speak them." And this is one cause
why it was expedient for believers that Christ's bodily absence should be supplied by the presence of the Spirit. Whilst he was with them, how little efficacy on their
hearts had any of the heavenly promises he gave them! When the Spirit came, how full of joy did he make all things to them! That which was his peculiar work, which
belonged to him by virtue of his office, that he also might be glorified, was reserved for him. And this is his work to the end of the world, - to bring the promises of
Christ to our minds and hearts, to give us the comfort of them, the joy and sweetness of them, much beyond that which the disciples found in them, when Christ in
person spake them to them; their gracious influence being then restrained, that, as was said, the dispensation of the Spirit might be glorified. So are the next words to
this promise, verse 27, "Peace I leave with you. My peace I give unto you." The Comforter being sent to bring what Christ said to remembrance, the consequent of it is
peace, and freedom from trouble of heart; - whatever peace, relief, comfort, joy, supportment, we have at any time received from any work, promise, or thing done by
Christ, it all belongs to this dispensation of the Comforter. In vain should we apply our natural abilities to remember, call to mind, consider, the promises of Christ;
without success would it be, - it is so daily: but when the Comforter does undertake the work, it is done to the purpose. How we have peculiar communion with him
herein, in faith and obedience, in the consolation received in and by the promises of him brought to mind, shall be afterward declared. This, in general, is obtained: - our
Savior Jesus Christ, leaving the efficacy even of those promises which in person he gave to his apostles in their great distress, as to their consolation, unto the Holy
Ghost, we may see the immediate spring of all the spiritual comfort we have in this world, and the fellowship which we have with the Ho]y Ghost therein.

Only here, as in all the particulars following, the manner of the Spirit's working this thing is always to be born in mind, and the interest of his power, will, and goodness
in his working. He does this, - 1st. Powerfully, or effectually; 2ndly. Voluntarily; 3rdly. Freely.

1st.Powerfully: and therefore does comfort from the words and promises of Christ sometimes break in through all opposition into the saddest and darkest condition
imaginable; it comes and makes men sing in a dungeon, rejoice in flames, glory in tribulation; it will into prisons, racks, through temptations, and the greatest distresses
imaginable. Whence is this? "To Pneuma energei", - the Spirit works effectually, his power is in it; he will work, and none shall let him. If he will bring to our
remembrance the promises of Christ for our consolation, neither Satan nor man, sin nor world, nor death, shall interrupt our comfort. This the saints, who have
communion with the Holy Ghost, know to their advantage. Sometimes the heavens are black over them, and the earth trembles under them; public, personal calamities
and distresses appear so full of horror and darkness, that they are ready to faint with the apprehensions of them; - hence is their great relief, and the retrievement of
their spirits; their consolation or trouble depends not on any outward condition or inward frame of their own hearts, but on the powerful and effectual workings of the
Holy Ghost, which by faith they give themselves up unto.

2ndly.Voluntarily, - distributing to every one as he will; and therefore is this work done in so great variety, both as to the same person and divers. For the same person,
full of joy sometimes in a great distress, full of consolation, - every promise brings sweetness when his pressures are great and heavy; another time, in the least trial [he]
seeks for comfort, searches the promise, and it is far away. The reason is, "Pneuma diairei katos bouletai", - the Spirit distributes as he will. And so with divers persons:
to some each promise is full of life and comfort; others taste little all their days, - all upon the same account. And this faith especially regards in the whole business of
consolation: - it depends on the sovereign will of the Holy Ghost; and so is not tied unto any rules or course of procedure. Therefore does it exercise itself in waiting
upon him for the seasonable accomplishment of the good pleasure of his will.

3rdly.Freely. Such of the variety of the dispensation of consolation by promises depends on this freedom of the Spirit's operation. Hence it is that comfort is given
unexpectedly, when the heart has all the reasons in the world to look for distress and sorrow; thus sometimes it is the first means of recovering a backsliding soul, who
might justly expect to be utterly cast off. And these considerations are to be carried on in all the other effects and fruits of the Comforter: of which afterward. And in this
first general(c)
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promises of Christ. They are the breasts of all our consolation. Who knows not how powerless they are in the bare letter, even when improved to the uttermost by our
considerations of them, and meditation on them? as also how unexpectedly they sometimes break upon the soul with a conquering, endearing life and vigor? Here faith
deals peculiarly with the Holy Ghost. It considers the promises themselves; looks up to him, waits for him, considers his appearances in the word depended on, - owns
3rdly.Freely. Such of the variety of the dispensation of consolation by promises depends on this freedom of the Spirit's operation. Hence it is that comfort is given
unexpectedly, when the heart has all the reasons in the world to look for distress and sorrow; thus sometimes it is the first means of recovering a backsliding soul, who
might justly expect to be utterly cast off. And these considerations are to be carried on in all the other effects and fruits of the Comforter: of which afterward. And in this
first general effect or work of the Holy Ghost towards us have we communion and fellowship with him. The life and soul of all our comforts lie treasured up in the
promises of Christ. They are the breasts of all our consolation. Who knows not how powerless they are in the bare letter, even when improved to the uttermost by our
considerations of them, and meditation on them? as also how unexpectedly they sometimes break upon the soul with a conquering, endearing life and vigor? Here faith
deals peculiarly with the Holy Ghost. It considers the promises themselves; looks up to him, waits for him, considers his appearances in the word depended on, - owns
him in his work and efficacy. No sooner does the soul begin to feel the life of a promise warming his heart, relieving, cherishing, supporting, delivering from fear,
entanglements, or troubles, but it may, it ought, to know that the Holy Ghost is there; which will add to his joy, and lead him into fellowship with him.

2. The next general work seems to be that of John 16:14"The Comforter shall glorify me; for he shall receive of mine, and shall show it unto you." The work of the
Spirit is to glorify Christ: whence, by the way, we may see how far that spirit is from being the Comforter who sets up himself in the room of Christ; such a spirit as saith
he is all himself: "for as for him that suffered at Jerusalem, it is no matter that we trouble ourselves about him. This spirit is now all. This is not the Comforter. His work is
to glorify Christ, - him that sends him. And this is an evident sign of a false spirit, whatever its pretense be, if it glorify not that Christ who was now speaking to his
apostles; and such are many that are gone abroad into the world. But what shall this Spirit do, that Christ may be glorified "He shall," saith he, "take of mine," - "ek tou
emou lepsetai". What these things are is declared in the next verse: "All things that the Father has are mine; therefore I said he shall take of mine." It is not of the essence
and essential properties of the Father and Son that our Savior speaks; but of the grace which is communicated to us by them. This Christ calls, "My things," being the
fruit of his purchase and mediation: on which account he saith all his Father's things are his; that is, the things that the Father, in his eternal love, has provided to be
dispensed in the blood of his Son, - all the fruits of election. "These," said he, "the Comforter shall receive; that is, they shall be committed unto him to dispose for your
good and advantage, to the end before proposed." So it follows, "anangelei", - He shall show, or declare and make them known to you." Thus, then, is he a comforter.
He reveals to the souls of sinners the good things of the covenant of grace, which the Father has provided, and the Son purchased. He shows to us mercy, grace,
forgiveness, righteousness, acceptation with God; letteth us know that these are the things of Christ, which he has procured for us; shows them to us for our comfort
and establishment. These things, I say, he effectually declares to the souls of believers; and makes them know them for their own good, - know them as originally the
things of the Father, prepared from eternity in his love and goodwill; as purchased for them by Christ, and laid up in store in the covenant of grace for their use. Then is
Christ magnified and glorified in their hearts; then they know what a Savior and Redeemer he is. A soul does never glorify or honor Christ upon a discovery or sense of
the eternal redemption he has purchased for him, but it is in him a peculiar effect of the Holy Ghost as our comforter. "No man can say that Jesus is the Lord, but by the
Holy Ghost," 1 Corinthians 12:3.

3. He "sheds the love of God abroad in our hearts," Romans 5:5. That it is the love of God to us, not our love to God, which is here intended, the context is so clear as
nothing can be added thereunto. Now, the love of God is either of ordination or of acceptation, - the love of his purpose to do us good, or the love of acceptation and
approbation with him. Both these are called the love of God frequently in Scripture, as I have declared. Now, how can these be shed abroad in our hearts? Not in
themselves, but in a sense of them, - in a spiritual apprehension of them. "Ekkechutai", is "shed abroad;" the same word that is used concerning the Comforter being
given us, Titus 3:6. God sheds him abundantly, or pours him on us; so he sheds abroad, or pours out the love of God in our hearts. Not to insist on the expression,
which is metaphorical, the business is, that the Comforter gives a sweet and plentiful evidence and persuasion of the love of God to us, such as the soul is taken,
delighted, satiated withal. This is his work, and he does it effectually. To give a poor sinful soul a comfortable persuasion, affecting it throughout, in all its faculties and
affections, that God in Jesus Christ loves him, delights in him, is well pleased with him, has thoughts of tenderness and kindness towards him; to give, I say, a soul an
overflowing sense hereof, is an inexpressible mercy.

This we have in a peculiar manner by the Holy Ghost; it is his peculiar work. As all his works are works of love and kindness, so this of communicating a sense of the
love of the Father mixes itself with all the particulars of his acting. And as we have herein peculiar communion with himself, so by him we have communion with the
Father, even in his love, which is thus shed abroad in our hearts: so not only do we rejoice in, and glorify the Holy Ghost, which does this work, but in him also whose
love it is. Thus is it also in respect of the Son, in his taking of his, and showing of it unto us, as was declared. What we have of heaven in this world lies herein; and the
manner of our fellowship with the Holy Ghost on this account falls in with what was spoken before.

4. Another effect we have of his, Romans 8:16"The Spirit itself beareth witness with our spirit, that we are the children of God." You know whose children we are by
nature, - children of Satan and of the curse, or of wrath. By the Spirit we are put into another capacity, and are adopted to be the children of God, inasmuch as by
receiving the Spirit of our Father we become the children of our Father. Thence is he called, verse 15, "The Spirit of adoption." Now, sometimes the soul, because it
has somewhat remaining in it of the principle that it had in its old condition, is put to question whether it be a child of God or no; and thereupon, as in a thing of the
greatest importance, puts in its claim, with all the evidences that it has to make good its title. The Spirit comes and bears witness in this case. An allusion it is to judicial
proceedings in point of titles and evidences. The judge being set, the person concerned lays his claim, produceth his evidences, and pleads them; his adversaries
endeavoring all that in them lies to invalidate them, and disannul his plea, and to cast him in his claim. In the midst of the trial, a person of known and approved integrity
comes into the court, and gives testimony fully and directly on the behalf of the claimer; which stops the mouths of all his adversaries, and fills the man that pleaded with
joy and satisfaction. So is it in this case. The soul, by the power of its own conscience, is brought before the law of God. There a man puts in his plea, - that he is a
child of God, that he belongs to God's family; and for this end produceth all his evidences, every thing whereby faith gives him an interest in God. Satan, in the
meantime, opposeth with all his might; sin and law assist him; many flaws are found in his evidences; the truth of them all is questioned; and the soul hangs in suspense as
to the issue. In the midst of the plea and contest the Comforter comes, and, by a word of promise or otherwise, overpowers the heart with a comfortable persuasion
(and bears down all objections) that his plea is good, and that he is a child of God. And therefore it is said of him, "Summarturei toi Pneumati hemon". When our spirits
are pleading their right and title, he comes in and bears witness on our side; at the same time enabling us to put forth acts of filial obedience, kind and childlike; which is
called "crying, Abba, Father," Galatians 4:6. Remember still the manner of the Spirit's working, before mentioned, - that he does it effectually, voluntarily, and freely.
Hence sometimes the dispute hangs long, - the cause is pleading many years. The law seems sometimes to prevail, sin and Satan to rejoice; and the poor soul is filled
with dread about its inheritance. Perhaps its own witness, from its faith, sanctification, former experience, keeps up the plea with some life and comfort; but the work is
not done, the conquest is not fully obtained, until the Spirit, who worketh freely and effectually, when and how he will, comes in with his testimony also; clothing his
power with a word of promise, he makes all parties concerned to attend unto him, and puts an end to the controversy.

Herein he gives us holy communion with himself. The soul knows his voice when he speaks, "Nec hominem sonat." There is something too great in it to be the effect of
a created power. When the Lord Jesus Christ at one word stilled the raging of the sea and wind, all that were with him knew there was divine power at hand, Matthew
8:25-27. And when the Holy Ghost by one word stills the tumults and storms that are raised in the soul, giving it an immediate calm and security, it knows his divine
power, and rejoices in his presence.

5. He seals us. "We are sealed by the Holy Spirit of promise, Ephesians 1:13; and, "Grieve not the Holy Spirit, whereby ye are sealed unto the day of redemption,"
chap. 4:30. I am not very clear in the certain peculiar intendment of this metaphor; what I am persuaded of the mind of God in it I shall briefly impart. In a seal two
things are considered: - (1.) The nature of it. (2.) The use of it.

(1.)The nature of sealing consists in the imparting of the image or character of the seal to the thing sealed. This is to seal a thing, - to stamp the character of the seal on
it. In this sense, the effectual communication of the image of God unto us should be our sealing. The Spirit in believers, really communicating the image of God, in
righteousness and true holiness, unto the soul, sealeth us. To have this stamp of the Holy Chest, so as to be an evidence unto the soul that it is accepted with God, is to
be sealed by the Spirit; taking the metaphor from the nature of sealing. And in this sense is our Savior said to be sealed of God, John 6:27 even from that impression of
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(2.)The end of sealing is twofold:
(1.)The nature of sealing consists in the imparting of the image or character of the seal to the thing sealed. This is to seal a thing, - to stamp the character of the seal on
it. In this sense, the effectual communication of the image of God unto us should be our sealing. The Spirit in believers, really communicating the image of God, in
righteousness and true holiness, unto the soul, sealeth us. To have this stamp of the Holy Chest, so as to be an evidence unto the soul that it is accepted with God, is to
be sealed by the Spirit; taking the metaphor from the nature of sealing. And in this sense is our Savior said to be sealed of God, John 6:27 even from that impression of
the power, wisdom, and majesty of God that he had upon him in the discharge of his office.

(2.)The end of sealing is twofold:

[1.]To confirm or ratify any grant or conveyance made in writing. In such cases men set their seals to make good and confirm their grants; and when this is done they
are irrevocable. Or to confirm the testimony that is given by any one of the truth of any thing. Such was the manner among the Jews: - when any one had given true
witness unto any thing or matter, and it was received by the judges, they instantly set their seals to it, to confirm it in judgement. Hence it is said, that he who receives
the testimony of Christ "sets to his seal that God is true," John 3:33. The promise is the great grant and conveyance of life and salvation in Christ to the souls of
believers. That we may have full assurance of the truth and irrevocableness of the promise, God gives us the Spirit to satisfy our hearts of it; and thence is he said to seal
us, by assuring our hearts of those promises and their stability. But, though many expositors go this way, I do not see how this can consist with the very meaning of the
word. It is not said that the promise is sealed, but that we are sealed; and when we seal a deed or grant to any one, we do not say the man is sealed, but the deed or
grant.

[2.]To appropriate, distinguish, or keep safe. This is the end of sealing. Men set their seals on that which they appropriate and desire to keep safe for themselves. So,
evidently, in this sense are the servants of God said to be sealed, Revelation 7:4; that is, marked with God's mark, as his peculiar ones, - for this sealing answers to the
setting of a mark, Ezekiel 9:4. Then are believers sealed, when they are marked for God to be heirs of the purchased inheritance, and to be preserved to the day of
redemption. Now, if this be the sealing intended, it denotes not an act of sense in the heart, but of security to the person. The Father gives the elect into the hands of
Christ to be redeemed; having redeemed them, in due time they are called by the Spirit, and marked for God, and so give up themselves to the hands of the Father.

If you ask, now, "Which of these senses is chiefly intended in this expression of our being sealed by the Holy Ghost?" I answer, The first, not excluding the other. We
are sealed to the day of redemption, when, from the stamp, image, and character of the Spirit upon our souls, we have a fresh sense of the love of God given to us, with
a comfortable persuasion of our acceptation with him. But of this whole matter I have treated at larger elsewhere.

Thus, then, the Holy Ghost communicates unto us his own likeness; which is also the image of the Father and the Son. "We are changed into this image by the Lord the
Spirit," 2 Corinthians 3:18; and herein he brings us into fellowship with himself. Our likeness to him gives us boldness with him. His work we look for, his fruits we pray
for; and when any effect of grace, any discovery of the image of Christ implanted in us, gives us a persuasion of our being separated and set apart for God, we have a
communion with him therein.

6. He is an earnest unto us. 2 Corinthians 1:22 He has "given the earnest of the Spirit in our hearts;" chap. 5:5, "Who also has given unto us the earnest of the Spirit;" as
also, Ephesians 1:13, 14"Ye are sealed with that Holy Spirit of promise, which is the earnest of our inheritance." In the two former places we are said to have the
earnest of the Spirit; in the latter, the Spirit is said to be our earnest: "of the Spirit," then, in the first place, is, as we say, "genitivus materiae;" denoting not the cause, but
the thing itself; - not the author of the earnest, but the matter of it. The Spirit is our earnest; as in the last place is expressed. The consideration of what is meant by the
"Spirit," here, and what is meant by an "earnest," will give some insight into this privilege, which we receive by the Comforter:

(1.)What grace, what gift of the Spirit, is intended by this earnest, some have made inquiry; I suppose to no purpose. It is the Spirit himself, personally considered, that
is said to be this earnest, 2 Corinthians 1:22. It is God has given the earnest of the Spirit in our hearts: an expression directly answering that of Galatians 4:6"God has
sent forth the Spirit of his Son into your hearts;" that is, the person of the Spirit; for nothing else can be called the Spirit of his Son: and in Ephesians 1:14 he has given
the Spirit ("hos" for "ho"); which is that earnest. The Spirit of promise himself is this earnest. In giving us this Spirit he gives us this earnest.

(2.)An earnest it is, - "arraton". Neither the Greek nor the Latin has any word to express directly what is here intended. The Latins have made words for it, from that
expressed here in the Greek, "arrha" and "arrabo." The Greek word is but the Hebrew "herabon" ["'eravon"]; which, as some conceive, came amongst them by the
Syrian merchants, being a word of trade. It is by some rendered, in Latin, "pignus," a "pledge;" but this cannot be here intended. A pledge is that property which any
one gives or leaves in the custody of another, to assure him that he will give him, or pay him, some other thing; in the nature of that which we call a "pawn." Now, the
thing that is here intended, is a part of that which is to come, and but a part of it, according to the trade use of the word, whence the metaphor is taken; it is excellently
rendered in our language, an "earnest." An earnest is part of the price of any thing, or part of any grant, given beforehand to assure the person to whom it is given that at
the appointed season he shall receive the whole that is promised him.

That a thing be an earnest, it is required,

[1.]That it be part of the whole, of the same kind and nature with it; as we do give so much money in earnest to pay so much more.

[2.]That it be a confirmation of a promise and appointment; first the whole is promised, then the earnest is given for the good and true performance of that promise.

Thus the Spirit is this earnest. God gives us the promise of eternal life. To confirm this to us, he giveth us his Spirit; which is, as the first part of the promise, to secure us
of the whole. Hence he is said to be the earnest of the inheritance that is promised and purchased.

And it may be considered how it may be said to be an earnest on the part of God, who gives him; and on the part of believers, who receive him:

1st.He is an earnest on the part of God, in that God gives him as a choice part of the inheritance itself, and of the same kind with the whole, as an earnest ought to be.
The full inheritance promised, is the fullness of the Spirit in the enjoyment of God. When that Spirit which is given us in this world shall have perfectly taken away all sin
and sorrow, and shall have made us able to enjoy the glory of God in his presence, that is the full inheritance promised. So that the Spirit given us for the fitting of us for
enjoyment of God in some measure, whilst we are here, is the earnest of the whole.

God does it to this purpose, to assure us and secure us of the inheritance? Having given us so many securities without us, - his word, promises, covenant, oath, the
revelation and discovery of his faithfulness and immutability in them all, - he is pleased also graciously to give us one within us, Isaiah 59:21 that we may have all the
security we are capable of. What can more be done? He has given us of the Holy Spirit; - in him the first-fruits of glory, the utmost pledge of his love, the earnest of all.

2ndly.On the part of believers he is an earnest, in that he gives them an acquaintance with,

(1st.)The love of God. Their acceptation with him makes known to them their favor in his sight, - that he is their Father, and will deal with them as with children; and
consequently, that the inheritance shall be theirs. He sends his Spirit into our hearts, "crying, Abba, Father," Galatians 4:6. And what is the inference of believers from
hence? Verse 7, "Then we are not servants, but sons; and if sons, then heirs of God." The same apostle, again, Romans 8:17"If children, then heirs; heirs of God, and
joint heirs with Christ." On that persuasion of the Spirit that we are children, the inference is, "Then heirs, heirs of God, and joint heirs with Christ." We have, then, a
right to an inheritance,
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what is this inheritance of glory? "If we suffer with him, we shall be glorified together." And that the Spirit is given for this end is attested, 1 John 3:24"Hereby we know
that he abideth in us, by the Spirit which he has given us." The apostle is speaking of our union with God, which he expresseth in the words foregoing: "He that keepeth
his commandments dwelleth in him, and he in him;" of that union elsewhere. Now, this we know from hence, even by the Spirit which he has given us, - the Spirit
(1st.)The love of God. Their acceptation with him makes known to them their favor in his sight, - that he is their Father, and will deal with them as with children; and
consequently, that the inheritance shall be theirs. He sends his Spirit into our hearts, "crying, Abba, Father," Galatians 4:6. And what is the inference of believers from
hence? Verse 7, "Then we are not servants, but sons; and if sons, then heirs of God." The same apostle, again, Romans 8:17"If children, then heirs; heirs of God, and
joint heirs with Christ." On that persuasion of the Spirit that we are children, the inference is, "Then heirs, heirs of God, and joint heirs with Christ." We have, then, a
right to an inheritance, and an eviction of it. This is the use, then, we have of it, - even the Spirit persuading us of our sonship and acceptation with God our Father. And
what is this inheritance of glory? "If we suffer with him, we shall be glorified together." And that the Spirit is given for this end is attested, 1 John 3:24"Hereby we know
that he abideth in us, by the Spirit which he has given us." The apostle is speaking of our union with God, which he expresseth in the words foregoing: "He that keepeth
his commandments dwelleth in him, and he in him;" of that union elsewhere. Now, this we know from hence, even by the Spirit which he has given us, - the Spirit
acquaints us with it. Not that we have such an acquaintance, but that the argument is good and conclusive in itself, "We have of the Spirit; therefore he dwells in us, and
we in him:" because, indeed, his dwelling in us is by that Spirit, and our interest in him is from thence. A sense of this he giveth as he pleaseth.

(2ndly.)The Spirit being given as an earnest, acquaints believers with their inheritance, 1 Corinthians 2:9, 10. As an earnest, being part of the whole, gives knowledge of
it, so does the Spirit; as in sundry particulars might be demonstrated.

So is he in all respects completely an earnest, - given of God, received by us, as the beginning of our inheritance, and the assurance of it. So much as we have of the
Spirit, so much we have of heaven in perfect enjoyment, and so much evidence of its future fullness. Under this apprehension of him in the dispensation of grace do
believers receive him and rejoice in him. Every gracious, self-evidencing act of his in their hearts they rejoice in, as a drop from heaven, and long for the ocean of it. Not
to drive every effect of grace to this issue, is to neglect the work of the Holy Ghost in us and towards us.

There remains only that a difference be, in a few words, assigned between believers receiving the Spirit as an earnest of the whole inheritance, and hypocrites "tasting of
the powers of the world to come," Hebrews 6:5. A taste of the powers of the world to come seems to be the same with the earnest of the inheritance. But,

[1st.]That by "the powers of the world to come" in that place is intended the joys of heaven, there is, indeed, no ground to imagine. They are nowhere so called; nor
does it suitably express the glory that shall be revealed, which we shall be made partakers of. It is, doubtless, the powerful ministry of the ordinances and dispensations
of the times of the gospel (there called to the Hebrews according to their own idiom), the powers or great effectual things of the world to come, that is intended. But,

[2ndly.]Suppose that by "the powers of the world to come" the glory of heaven is intended, there is a wide difference between taking a vanishing taste of it ourselves,
and receiving an abiding earnest from God. To take a taste of the things of heaven, and to have them assured of God as from his love, differ greatly. A hypocrite may
have his thoughts raised to a great deal of joy and contentment in the consideration of the good things of the kingdom of God for a season, considering the things in
themselves; but the Spirit, as he is an earnest, gives us a pledge of them as provided for us in the love of God and purchase of his Son Jesus Christ. This by the way.

7. The Spirit anoints believers. We are "anointed" by the Spirit, 2 Corinthians 1:21. We have "an unction from the Holy One, and we know all things," 1 John 2:20, 27.
I cannot intend to run this expression up into its rise and original; also, I have done it elsewhere. The use of unctions in the Judaical church, the meaning and intendment
of the types attended therewith, the offices that men were consecrated unto thereby, are at the bottom of this expression; nearer the unction of Jesus Christ (from
whence he is called Messiah, and the Christ, the whole performance of his office of mediatorship being called also his anointing, Daniel 9:24 as to his furnishment for it),
concurs hereunto. Christ is said to be "anointed with the oil of gladness above his fellows," Hebrews 1:9; which is the same with that of John 3:34"God giveth not the
Spirit by measure unto him." We, who have the Spirit by measure, are anointed with the "oil of gladness;" Christ has the fullness of the Spirit, whence our measure is
communicated: so he is anointed above us, "that in all things he may have the pre-eminence." How Christ was anointed with the Spirit to his threefold office of king,
priest, and prophet; how, by virtue of an unction, with the same Spirit dwelling in him and us, we become to be interested in these offices of his, and are made also
kings, priests, and prophets to God, is known, and would be matter of a long discourse to handle; and my design is only to communicate the things treated of:

I shall only, therefore, fix on one place, where the communications of the Spirit in this unction of Christ are enumerated, - of which, in our measure, from him and with
him, by this unction, we are made partakers, - and that is, Isaiah 11:2, 3"The Spirit of the LORD shall rest upon him, the Spirit of wisdom and understanding, the Spirit
of counsel and might, the Spirit of knowledge, and of the fear of the LORD," etc. Many of the endowments of Christ, from the Spirit wherewith he was abundantly
anointed, are here recounted. Principally those of wisdom, counsel, and understanding, are insisted on; on the account whereof all the treasures of wisdom and
knowledge are said to be in him, Colossians 2:3. And though this be but some part of the furniture of Jesus Christ for the discharge of his office, yet it is such, as, where
our anointing to the same purpose is mentioned, it is said peculiarly on effecting of such qualifications as these: so 1 John 2:20, 27 the work of the anointing is to teach
us; the Spirit therein is a Spirit of wisdom and understanding, of counsel, knowledge, and quick understanding in the fear of the Lord. So was the great promise of the
Comforter, that he should "teach us," John 14:26 that he should "guide us into all truth," chap. 16:13. This of teaching us the mind and will of God, in the manner
wherein we are taught it by the Spirit, our comforter, is an eminent part of our unction by him; which only I shall instance in. Give me leave to say, there is a threefold
teaching by the Spirit:

(1.)A teaching by the Spirit of conviction and illumination. So the Spirit teacheth the world (that is, many in it) by the preaching of the word; as he is promised to do,
John 16:8.

(2.)A teaching by the Spirit of sanctification; opening blind eyes, giving a new understanding, shining into our hearts, to give us a knowledge of the glory of God in the
face of Jesus Christ; enabling us to receive spiritual things in a spiritual light, 1 Corinthians 2:13; giving a saving knowledge of the mystery of the gospel: and this in
several degrees is common to believers.

(3.)A teaching by the Spirit of consolation; - making sweet, useful, and joyful to the soul, the discoveries that are made of the mind and will of God in the light of the
Spirit of sanctification. Here the oil of the Spirit is called the "oil of gladness," that which brings joy and gladness with it; and the name of Christ thereby discovered is a
sweet "ointment poured forth," that causeth souls to run after him with joy and delight, Cant. 1:3. We see it by daily experience, that very many have little taste and
sweetness and relish in their souls of those truths which yet they savingly know and believe; but when we are taught by this unction, oh, how sweet is every thing we
know of God! As we may see in the place of John where mention is made of the teaching of this unction, it respects peculiarly the Spirit teaching of us the love of God
in Christ, the shining of his countenance; which, as David speaks, puts gladness into our hearts, Psalm 4:6, 7.

We have this, then, by the Spirit: - he teacheth us of the love of God in Christ; he makes every gospel truth as wine well refined to our souls, and the good things of it to
be a feast of fat things; - gives us joy and gladness of heart with all that we know of God; which is the great preservative of the soul to keep it close to truth. The
apostle speaks of our teaching by this unction, as the means whereby we are preserved from seduction. Indeed, to know any truth in the power, sweetness, joy, and
gladness of it, is that great security of the soul's constancy in the preservation and retaining of it. They will readily change truth for error, who find no more sweetness in
the one than in the other. I must crave the reader's pardon for my brief passing over these great things of the gospel; my present design is rather to enumerate than to
unfold them. This one work of the Holy Ghost, might it be pursued, would require a fuller discourse than I can allot unto the whole matter in hand. All the privileges we
enjoy, all the dignity and honor we are invested withal, our whole dedication unto God, our nobility and royalty, our interest in all church advantages and approaches to
God in worship, our separation from the world, the name whereby we are called, the liberty we enjoy, - all flow from this head, all are branches of this effect of the
Holy Ghost. I have mentioned only our teaching by this unction, - a teaching that brings joy and gladness with it, by giving the heart a sense of the truth wherein we are
instructed. When we find any of the good truths of the gospel come home to our souls with life, vigor, and power, giving us gladness of heart, transforming us into the
image and likeness of it, - the Holy Ghost is then at his work, is pouring out of his oil.
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8. We have adoption also by the Spirit; hence he is called the "Spirit of adoption;" that is, either he who is given to adopted ones, to secure them of it, to beget in their
hearts a sense and persuasion of the Father's adopting love; or else to give them the privilege itself, as is intimated, John 1:12. Neither is that opposite hereunto which
we have, Galatians 4:6; for God may send the Spirit of supplication into our hearts, because we are sons, and yet adopted by his Spirit. But of this elsewhere.
God in worship, our separation from the world, the name whereby we are called, the liberty we enjoy, - all flow from this head, all are branches of this effect of the
Holy Ghost. I have mentioned only our teaching by this unction, - a teaching that brings joy and gladness with it, by giving the heart a sense of the truth wherein we are
instructed. When we find any of the good truths of the gospel come home to our souls with life, vigor, and power, giving us gladness of heart, transforming us into the
image and likeness of it, - the Holy Ghost is then at his work, is pouring out of his oil.

8. We have adoption also by the Spirit; hence he is called the "Spirit of adoption;" that is, either he who is given to adopted ones, to secure them of it, to beget in their
hearts a sense and persuasion of the Father's adopting love; or else to give them the privilege itself, as is intimated, John 1:12. Neither is that opposite hereunto which
we have, Galatians 4:6; for God may send the Spirit of supplication into our hearts, because we are sons, and yet adopted by his Spirit. But of this elsewhere.

9. He is also called the "Spirit of supplication;" under which notion he is promised, Zechariah 12:10; and how he effects that in us is declared, Romans 8:26,
27Galatians 4:6; and we are thence said to "pray in the Holy Ghost." Our prayers may be considered two ways:

(1.)First, as a spiritual duty required of us by God; and so they are wrought in us by the Spirit of sanctification, which helps us to perform all our duties, by exalting all
the faculties of the soul for the spiritual discharge of their respective offices in them.

(2.)As a means of retaining communion with God, whereby we sweetly ease our hearts in the bosom of the Father, and receive in refreshing tastes of his love. The soul
is never more raised with the love of God than when by the Spirit taken into intimate communion with him in the discharge of this duty; and therein it belongs to the
Spirit of consolation, to the Spirit promised as a comforter. And this is the next thing to be considered in our communion with the Holy Ghost, - namely, what are the
peculiar effects which he worketh in us, and towards us, being so bestowed on us as was declared, and working in the way and manner insisted on. Now, these are, -
his bringing the promises of Christ to remembrance, glorifying him in our hearts, shedding abroad the love of God in us, witnessing with us as to our spiritual estate and
condition, sealing us to the day of redemption (being the earnest of our inheritance), anointing us with privileges as to their consolation, confirming our adoption, and
being present with us in our supplications. Here is the wisdom of faith, - to find out and meet with the Comforter in all these things; not to lose their sweetness, by lying
in the dark [as] to their author, nor coming short of the returns which are required of us.

CHAPTER 4

The general consequences in the hearts of believers of the effects of the Holy Ghost before mentioned

Consolation; its adjuncts, peace, joy - How it is wrought immediately,.

Having proceeded thus far in discovering the way of our communion with the Holy Ghost, and insisted on the most noble and known effects that he produceth, it
remains that it be declared what general consequences of these effects there are brought forth in the hearts of believers; and so we shall at least have made mention of
the main heads of his dispensation and work in the economy of grace. Now, these (as with the former) I shall do little more than name; it being not at all in my design to
handle the natures of them, but only to show what respects they bear to the business in hand:

1. Consolation is the first of these: "The disciples walked in the fear of the Lord, and in the consolation of the Holy Ghost," Acts 9:31"Tei paraklesei tou Hagiou
Pneumatos", He is "ho parakletos', and he gives "paraklesin": from his work towards us, and in us, we have comfort and consolation. This is the first general consequent
of his dispensation and work. Whenever there is mention made of comfort and consolation in the Scripture given to the saints (as there is most frequently), it is the
proper consequent of the work of the Holy Ghost towards them. Comfort or consolation in general, is the setting and composing of the soul in rest and contentedness in
the midst of or from troubles, by the consideration or presence of some good, wherein it is interested, outweighing the evil, trouble, or perplexity that it has to wrestle
withal. Where mention is made of comfort and consolation, properly so called, there is relation to trouble or perplexity; so the apostle, 2 Corinthians 1:5, 6"As the
sufferings of Christ abound in us, so our consolation also aboundeth by Christ." Suffering and consolation are opposed, the latter being a relief against the former; so are
all the promises of comfort, and all the expressions of it, in the Old and New Testament still proposed as reliefs against trouble.

And, as I said, consolation ariseth from the presence or consideration of a greater good, that outbalances the evil or perplexity wherewith we are to contend. Now, in
the effects or acts of the Holy Ghost before mentioned lie all the springs of our consolation. There is no comfort but from them; and there is no trouble that we may not
have comfort in and against by them. That a man may have consolation in any condition, nothing is required but the presence of a good, rendering the evil wherewith he
is pressed inconsiderable to him. Suppose a man under the greatest calamity that can possibly befall a child of God, or a confluence of all those evils numbered by Paul,
Romans 8:35 etc.; let this man have the Holy Ghost performing the works mentioned before towards him, and, in despite of all his evils, his consolations will abound.
Suppose him to have a sense of the love of God all the while shed abroad in his heart, a clear witness within that he is a child of God, accepted with him, that he is
sealed and marked of God for his own, that he is an heir of all the promises of God, and the like; it is impossible that man should not triumph in all his tribulations.

From this rise of all our consolation are those descriptions which we have of it in the Scripture, from its properties and adjuncts; as,

(1.)It is abiding. Thence it is called "Everlasting consolation," 2 Thessalonians 2:16"God, even our Father, which has loved us, and given us everlasting consolation;" that
is, comfort that vanisheth not; and that because it riseth from everlasting things. There may be some perishing comfort given for a little season by perishing things; but
abiding consolation, which we have by the Holy Ghost, is from things everlasting: - everlasting love, eternal redemption, an everlasting inheritance.

(2.)Strong. Hebrews 6:18"That the heirs of the promise should receive strong consolation." As strong opposition lies sometimes against us, and trouble, whose bands
are strong, so is our consolation strong; it abounds, and is unconquerable, - "ischura paraklesis". It is such as will make its way through all opposition; it confirms,
corroborates, and strengthens the heart under any evil; it fortifies the soul, and makes it able cheerfully to undergo any thing that it is called unto: and that because it is
from him who is strong.

(3.)It is precious. Hence the apostle makes it the great motive unto obedience, which he exhorts the Philippians unto, chap. 2:1, "If there be any consolation in Christ;" -
"If you set any esteem and valuation upon this precious mercy of consolation in Christ, by those comforts, let it be so with you."

And this is the first general consequent in the hearts of believers of those great effects of the Holy Ghost before mentioned. Now, this is so large and comprehensive,
comprising so many of our concernments in our walking with God, that the Holy Ghost receives his denomination, as to the whole work he has to perform for us, from
hence, - he is the Comforter; as Jesus Christ, from the work of redemption and salvation, is the Redeemer and Savior of his church. Now, as we have no consolation
but from the Holy Ghost, so all his effects towards us have certainly this consequent more or less in us. Yea, I dare say, whatever we have in the kinds of the things
before mentioned that brings not consolation with it, in the root at least, if not in the ripe fruit, is not of the Holy Ghost. The way whereby comfort issues out from those
works of his, belongs to particular cases. The fellowship we have with him consists, in no small portion of it, in the consolation we receive from him. This gives us a
valuation of his love; teacheth whither to make applications in our distress, - whom to pray for, to pray to, - whom to wait upon, in perplexities.

2. Peace ariseth hence also. Romans 15:13"The God of hope fill you with all peace in believing, that you may abound in hope through the power of the Holy Ghost."
The power of the Holy Ghost is not only extended to hope, but to our peace also in believing. So is it in the connection of those promises, John 14:26, 27"I will give
you the Comforter:" and what then? what follows that grant? "Peace," saith he, "I leave with you; my peace I give unto you." Nor does Christ otherwise leave his peace,
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Christ said to be "our peace," Ephesians 2:14 by slaying the enmity between God and us, and in taking away the handwriting that was against us. Romans 5:1"Being
justified by faith, we have peace with God." A comfortable persuasion of our acceptation with God in Christ is the bottom of this peace; it inwraps deliverance from
2. Peace ariseth hence also. Romans 15:13"The God of hope fill you with all peace in believing, that you may abound in hope through the power of the Holy Ghost."
The power of the Holy Ghost is not only extended to hope, but to our peace also in believing. So is it in the connection of those promises, John 14:26, 27"I will give
you the Comforter:" and what then? what follows that grant? "Peace," saith he, "I leave with you; my peace I give unto you." Nor does Christ otherwise leave his peace,
or give his peace unto them, but by bestowing the comforter on them. The peace of Christ consists in the soul's sense of its acceptation with God in friendship. So is
Christ said to be "our peace," Ephesians 2:14 by slaying the enmity between God and us, and in taking away the handwriting that was against us. Romans 5:1"Being
justified by faith, we have peace with God." A comfortable persuasion of our acceptation with God in Christ is the bottom of this peace; it inwraps deliverance from
eternal wrath, hatred, curse, condemnation, - all sweetly affecting the soul and conscience.

And this is a branch from the same root with that foregoing, - a consequent of the effects of the Holy Ghost before mentioned. Suppose a man chosen in the eternal
love of the Father, redeemed by the blood of the Son, and justified freely by the grace of God, so that he has a right to all the promises of the gospel; yet this person
can by no seasonings nor arguing of his own heart, by no considerations of the promises themselves, nor of the love of God or grace of Christ in them, be brought to
any establishment in peace, until it be produced in him as a fruit and consequent of the work of the Holy Ghost in him and towards him. "Peace" is the fruit of the Spirit,
Galatians 5:22. The savor of the Spirit is "life and peace," Romans 8:6. All we have is from him and by him.

3. Joy, also, is of this number. The Spirit, as was showed, is called "The oil of gladness," Hebrews 1:9. His anointing brings gladness with it, Isaiah 61:3"The oil of joy
for mourning." "The kingdom of God is righteousness, and peace, and joy in the Holy Ghost," Romans 14:17; "Received the word with joy in the Holy Ghost," 1
Thessalonians 1:6 "with joy," as Peter tells believers, "unspeakable and full of glory," 1 Epist. 1:8. To give joy to the hearts of believers is eminently the work of the
comforter; and this he does by the particulars before instanced in. That "rejoicing in hope of the glory of God," mentioned Romans 5:2 which carries the soul through
any tribulation, even with glorying, has its rise in the Spirit's "shedding abroad the love of God in our hearts," verse 5. Now, there are two ways whereby the Spirit
worketh this joy in the hearts of believers:

(1.)He does it immediately by himself; without the consideration of any other acts or works of his, or the interposition of any seasonings, or deductions and conclusions.
As in sanctification he is a well of water springing up in the soul, immediately exerting his efficacy and refreshment; so in consolation, he immediately works the soul and
minds of men to a joyful, rejoicing, and spiritual frame, filling them with exultation and gladness; - not that this arises from our reflex consideration of the love of God,
but rather gives occasion whereunto. When he so sheds abroad the love of God in our hearts, and so fills them with gladness by an immediate act and operation (as he
caused John Baptist to leap for joy in the womb upon the approach of the mother of Jesus), - then does the soul, even from hence, raise itself to a consideration of the
love of God, whence joy and rejoicing does also flow. Of this joy there is no account to be given, but that the Spirit worketh it when and how he will. He secretly
infuseth and distills it into the soul, prevailing against all fears and sorrows, filling it with gladness, exultations; and sometimes with unspeakable raptures of mind.

(2.)Mediately. By his other works towards us, he gives a sense of the love of God, with our adoption and acceptation with him; and on the consideration thereof
enables us to receive it. Let what has been spoken of his operations towards us be considered, - what assurance he gives us of the love of God; what life, power, and
security; what pledge of our eternal welfare, - and it will be easily perceived that he lays a sufficient foundation of this joy and gladness. Not that we are able, upon any
rational consideration, deduction, or conclusion, that we can make from the things mentioned, to affect our hearts with the joy and gladness intended; it is left no less the
proper work of the Spirit to do it from hence, and by the intervenience of these considerations, than to do it immediately without them. This process of producing joy in
the heart, we have, Psalm 23:5, 6"Thou anointest my head with oil." Hence is the conclusion, as in the way of exultation, "Surely goodness and mercy shall follow me."
Of this effect of the Comforter, see Isaiah 35 throughout.

4. Hope, also, is an effect of those workings of the Holy Ghost in us and towards us, Romans 15:13. These, I say, are the general consequent of the effects of the Holy
Ghost upon the hearts of believers; which, if we might consider them in their offspring, with all the branches that shoot out from them, in exultation, assurance, boldness,
confidence, expectation, glorying, and the like, it would appear how far our whole communion with God is influenced by them. But I only name the heads of things, and
hasten to what remains. It is the general and particular way of our communion with the Holy Ghost that should neatly ensue, but that some other considerations
necessarily do here interpose themselves.

CHAPTER 5

Some observations and inferences from discourses foregoing concerning the Spirit

The contempt of the whole administration of the Spirit by some - The vain pretense of the Spirit by others - The false spirit discovered.

This process being made, I should now show immediately, how we hold the communion proposed with the Holy Ghost, in the things laid down and manifested to
contain his peculiar work towards us; but there are some miscarriages in the world in reference unto this dispensation of the Holy Ghost, both on the one hand and the
other, in contempt of his true work and pretense of that which is not, that I cannot but remark in my passage: which to do shall be the business of this chapter.

Take a view, then, of the state and condition of them who, professing to believe the gospel of Jesus Christ, do yet condemn and despise his Spirit, as to all its
operations, gifts, graces, and dispensations to his churches and saints. Whilst Christ was in the world with his disciples, he made them no greater promise, neither in
respect of their own good nor of carrying on the work which he had committed to them, than this of giving them the Holy Ghost. Him he instructeth them to pray for of
the Father, as that which is needful for them, as bread for children, Luke 11:13. Him he promiseth them, as a well of water springing up in them, for their refreshment,
strengthening, and consolation unto everlasting life, John 7:37-39; as also to carry on and accomplish the whole work of the ministry to them committed, John 16:8-11;
with all those eminent works and privileges before mentioned. And upon his ascension, this is laid as the bottom of that glorious communication of gifts and graces in his
plentiful effusion mentioned, Ephesians 4:8, 11, 12 namely, that he had received of the Father the promise of the Holy Ghost, Act 2:33; and that in such an eminent
manner as thereby to make the greatest and most glorious difference between the administration of the new covenant and old. Especially does the whole work of the
ministry relate to the Holy Ghost; though that be not my present business to evince. He calls men to that work, and they are separated unto him, Acts 13:2; he
furnisheth them with gifts and abilities for that employment, 1 Corinthians 12:7-10. So that the whole religion we profess, without this administration of the Spirit, is
nothing; nor is there any fruit without it of the resurrection of Christ from the dead.

This being the state of things, - that in our worship of and obedience to God, in our own consolation, sanctification, and ministerial employment, the Spirit is the
principle, the life, soul, the all of the whole; yet so desperate has been the malice of Satan, and wickedness of men, that their great endeavor has been to shut him quite
out of all gospel administrations.

First, his gifts and graces were not only decried, but almost excluded from the public worship of the church, by the imposition of an operose form of service, to be read
by the minister; which to do is neither a peculiar gift of the Holy Ghost to any, nor of the ministry at all. It is marvelous to consider what pleas and pretenses were
invented and used by learned men, - from its antiquity, its composure and approbation by martyrs, the beauty of uniformity in the worship of God, established and
pressed thereby, etc., - for the defense and maintenance of it. But the main argument they insisted on, and the chief field wherein they expatiated and laid out all their
eloquence, was the vain babbling repetitions and folly of men praying by the Spirit. When once this was fallen upon, all (at least as they supposed) was carried away
before them, and their adversaries rendered sufficiently ridiculous: so great is the cunning of Satan, and so unsearchable are the follies of the hearts of men. The sum of
all these seasonings amounts to no more but this, - "Though the Lord Jesus Christ has promised the Holy Ghost to be with his church to the end of the world, to fit and
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                    gifts and abilities forMedia  Corp.on of that worship which he requires and accepteth at our hands, yet the work is not done to the purpose;
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                                                                                                                                                                   the gifts he
bestows are not sufficient to that end, neither as to invocation nor doctrine: and, therefore, we will not only help men by our directions, but exclude them from their
exercise." This; I say, was the sum of all, as I could undeniably evidence, were that my present business, what innumerable evils ensue on this principle, in a formal
pressed thereby, etc., - for the defense and maintenance of it. But the main argument they insisted on, and the chief field wherein they expatiated and laid out all their
eloquence, was the vain babbling repetitions and folly of men praying by the Spirit. When once this was fallen upon, all (at least as they supposed) was carried away
before them, and their adversaries rendered sufficiently ridiculous: so great is the cunning of Satan, and so unsearchable are the follies of the hearts of men. The sum of
all these seasonings amounts to no more but this, - "Though the Lord Jesus Christ has promised the Holy Ghost to be with his church to the end of the world, to fit and
furnish men with gifts and abilities for the carrying on of that worship which he requires and accepteth at our hands, yet the work is not done to the purpose; the gifts he
bestows are not sufficient to that end, neither as to invocation nor doctrine: and, therefore, we will not only help men by our directions, but exclude them from their
exercise." This; I say, was the sum of all, as I could undeniably evidence, were that my present business, what innumerable evils ensue on this principle, in a formal
setting apart of men to the ministry who had never once "tasted of the powers of the world to come," nor received any gifts from the Holy Ghost to that purpose; of
crying up and growing in an outside pompous worship, wholly foreign to the power and simplicity of the gospel; of silencing, destroying, banishing, men whose ministry
was accompanied with the evidence and demonstration of the Spirit, - I shall not need to declare. This is that I aim at, to point out the public contempt of the Holy
Ghost, his gifts and graces, with their administration in the church of God, that has been found even where the gospel has been professed.

Again: it is a thing of most sad consideration, once to call to mind the improvement of that principle of contempt of the Spirit in private men and their ways. The name of
the Spirit was grown a term of reproach. To plead for, or pretend to pray by, the Spirit, was enough to render a man the object of scorn and reproach from all sorts of
men, from the pulpit to the stage. "What! you are full of the Spirit; you will pray by the Spirit; you have the gift: let us hear your nonsense;" - and yet, perhaps, these
men would think themselves wronged not to be accounted Christians. Christians! yea, have not some pretending themselves to be leaders of the flock, - yea, mounted a
story or two above their brethren, and claiming a rule and government over them, - made it their business to scoff at and reproach the gifts of the Spirit of God? And if
this were the frame of their spirit, what might be expected from others of professed profaneness? It is not imaginable to what height of blasphemy the process in this
kind amounted. The Lord grant there be nothing of this cursed leaven still remaining amongst us! Some bleatings of ill importance are sometimes heard. Is this the
fellowship of the Holy Ghost that believers are called unto? Is this the due entertainment of him whom our Savior promised to send for the supply of his bodily absence,
so as we might be no losers thereby? Is it not enough that men should be contented with such a stupid blindness, as, being called Christians, to look no farther for their
comfort and consolation than moral considerations common to heathens would lead them, when one infinitely holy and blessed person of the Trinity has taken this office
upon him to be our comforter, but they must oppose and despise him also? Nothing more discovers how few there are in the world that have interest in that blessed
name whereby we are all called. But this is no place to pursue this discourse. The aim of this discourse is, to evince the folly and madness of men in general, who
profess to own the gospel of Christ, and yet condemn and despise his Spirit, in whomsoever he is manifested. Let us be zealous of the gifts of the Spirit, not envious at
them.

From what has been discoursed we may also try the spirits that are gone abroad in the world, and which have been exercising themselves, at several seasons, ever
since the ascension of Christ. The iniquity of the generation that is past and passing away lay in open, cursed opposition to the Holy Ghost. God has been above them,
wherein they behaved themselves presumptuously. Satan, whose design, as he is God of this world, is to be uppermost, not to dwell wholly in any form cast down by
the providence of God, has now transformed himself into an angel of light; and he will pretend the Spirit also and only. But there are "seducing spirits," 1 Timothy 4:l;
and we have a "command not to believe every spirit, but try the spirits," 1 John 4:1; and the reason added is, "Because many false prophets are gone out into the
world;" - that is, men pretending to the revelation of new doctrines by the Spirit; whose deceits in the first church Paul intimateth, 2 Thessalonians 2:2; calling on men
not to be "shaken in mind by spirit." The truth is, the spirits of these days are so gross, that a man of a very easy discerning may find them out and yet their delusion so
strong, that not a few are deceived. This is one thing that lies evident to every eye, - that, according to his wonted course, Satan, with his delusions, is run into an
extreme to his former acting.

Not long since, his great design, as I manifested, was to cry up ordinances without the Spirit, casting all the reproach that he could upon him; - now, to cry up a spirit
without and against ordinances, casting all reproach and contempt possible upon them. Then, he would have a ministry without the Spirit; - now, a Spirit without a
ministry. Then, the reading of the word might suffice, without either preaching or praying by the Spirit, - now, the Spirit is enough, without reading or studying the word
at all. Then, he allowed a literal embracing of what Christ had done in the flesh; - now, he talks of Christ in the Spirit only, and denies him to be come in the flesh, - the
proper character of the false spirit we are warned of, 1 John 4:1. Now, because it is most certain that the Spirit which we are to hear and embrace is the Spirit
promised by Christ (which is so clear, that him the Montanists' paraclete, yea, and Mohammed, pretended himself to be, and those of our days affirm, who pretend the
same), let us briefly try them by some of the effects mentioned, which Christ has promised to give the Holy Ghost for:

The first general effect, as was observed, was this, - that he should bring to remembrance the things that Christ spake, for our guidance and consolation. This was to he
the work of the Holy Ghost towards the apostles, who were to be the penmen of the Scriptures: this is to be his work towards believers to the end of the world. Now,
the things that Christ has spoken and done are "written that we might believe, and believing, halve life through his name," John 20:31; they are written in the Scripture.
This, then, is the work of the Spirit which Christ has promised; - he shall bring to our remembrance, and give us understanding of the words of Christ in the Scripture,
for our guidance and consolation. Is this, now, the work of the spirit which is abroad in the world, and perverteth many? Nothing less. His business is, to decry the
things that Christ has spoken which are written in the word; to pretend new revelations of his own; to lead men from the written word, wherein the whole work of God
and all the promises of Christ are recorded.

Again: the work of the Spirit promised by Christ is to glorify him: "He shall glorify me; for he shall receive of mine, and shall show it unto you," John 16:14. Him who
was to suffer at Jerusalem, who then spake to his disciples, it was to make him glorious, honorable, and of high esteem in the hearts of believers; and that by showing
his things (his love, kindness, grace, and purchase) unto them. This is the work of the Spirit. The work of the spirit that is gone abroad, is to glorify itself, to decry and
render contemptible Christ that suffered for us, under the name of a Christ without us; which it slights and despiseth, and that professedly. Its own glory, its own honor,
is all that it aims at; wholly inverting the order of the divine dispensations. The fountain of all being and lying in the Father's love, the Son came to glorify the Father. He
still says, "I seek not mine own glory, but the glory of him that sent me." The Son having carried on the work of redemption, was now to be glorified with the Father. So
he prays that it might be, John 17:1"The hour is come, glorify thy Son;" and that with the glory which he had before the world was, when his joint counsel was in the
carrying on the Father's love. Wherefore the Holy Ghost is sent, and his work is to glorify the Son. But now, as I said, we have a spirit come forth whose whole
business is to glorify himself; whereby we may easily know whence he is.

Furthermore: the Holy Ghost sheds abroad the love of God in our hearts, as was declared, and thence fills them with joy, peace, and hope; quieting and refreshing the
hearts of them in whom he dwells; giving them liberty and rest, confidence, and the boldness of children. This spirit whereof men now boast is a spirit of bondage,
whose utmost work is to make men quake and tremble; casting them into an un-son-like frame of spirit, driving them up and down with horror and bondage, and
drinking up their very natural spirits, and making their whole man wither away. There is scarce any one thing that more evidently manifesteth the spirit whereby some are
now acted not to be the Comforter promised by Christ, than this, - that he is a spirit of bondage and slavery in them in whom he is, and a spirit of cruelty and reproach
towards others; in a direct opposition to the Holy Ghost in believers, and all the ends and purposes for which, as a spirit of adoption and consolation, he is bestowed
on them.

To give one instance more: the Holy Ghost bestowed on believers is a Spirit of prayer and supplication; as was manifested. The spirit wherewith we have to do,
pretends the carrying men above such low and contemptible means of communion with God. In a word, it were a very easy and facile task, to pass through all of the
eminent effects of the Holy Ghost in and towards believers, and to manifest that the pretending spirit of our days comes in a direct opposition and contradiction to every
one of them. Thus has Satan passed from one extreme to another, - from a bitter, wretched opposition to the Spirit of Christ, unto a cursed pretending to the Spirit; still
to the same end and purpose.

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reduced; and I will not farther divert from that which lies directly in my aim.
eminent effects of the Holy Ghost in and towards believers, and to manifest that the pretending spirit of our days comes in a direct opposition and contradiction to every
one of them. Thus has Satan passed from one extreme to another, - from a bitter, wretched opposition to the Spirit of Christ, unto a cursed pretending to the Spirit; still
to the same end and purpose.

I might give sundry other instances of the contempt or abuse of the dispensation of the Spirit. Those mentioned are the extremes whereunto all other are or may be
reduced; and I will not farther divert from that which lies directly in my aim.

CHAPTER 6

Of particular communion with the Holy Ghost

Of preparation thereunto - Valuation of the benefits we receive by him - What it is he comforts, us, in and against; wherewith; how.

The way being thus made plain for us, I come to show how we hold particular communion with the Holy Ghost, as he is promised of Christ to be our comforter, and as
working out our consolation by the means formerly insisted on. Now, the first thing I shall do herein, is the proposal of that which may be some preparation to the duty
under consideration; and this by leading the souls of believers to a due valuation of this work of his towards us, whence he is called our Comforter.

To raise up our hearts to this frame, and fit us for the duty intended, let us consider these three things:

FIRST, What it is he comforts us against.

SECONDLY, Wherewith he comforts us.

THIRDLY, The principle of all his acting and operations in us for our consolation.

FIRST. There are but three things in the whole course of our pilgrimage that the consolations of the Holy Ghost are useful and necessary in:

1. In our afflictions. Affliction is part of the provision that God has made in his house for his children, Hebrews 12:5, 6. The great variety of its causes, means, uses, and
effects, is generally known. There is a measure of them appointed for every one. To be wholly without them is a temptation; and so in some measure an affliction. That
which I am to speak unto is, that in all our afflictions we need the consolations of the Holy Ghost. It is the nature of man to relieve himself, when he is entangled, by all
ways and means. According as men's natural spirits are, so do they manage themselves under pressures. "The spirit of a man will bear his infirmity;" at least, will struggle
with it.

There are two great evils, one of which does generally seize on men under their afflictions, and keep them from a due management of them. The apostle mentioneth
them both, Hebrews 12:5"Me oligorei paideias Kuriou, mede ekluou, hup' autou elengchomenos", - Despise not the chastisement of the Lord; neither faint when thou
art reproved." One of these extremes do men usually fall into; either they despise the Lord's correction, or sink under it.

(1.)Men despise it. They account that which befalls them to be a light or common thing; they take no notice of God in it; they can shift with it well enough: they look on
instruments, second causes; provide for their own defence and vindication with little regard to God or his hand in their affliction. And the ground of this is, because they
take in succors, in their trouble, that God will not mix his grace withal; they fix on other remedies than what he has appointed, and utterly lose all the benefits and
advantage of their affliction. And so shall every man do that relieves himself from any thing but the consolations of the Holy Ghost.

(2.)Men faint and sink under their trials and afflictions; which the apostle farther reproves, verse 12. The first despise the assistance of the Holy Ghost through pride of
heart; the latter refuse it through dejectedness of spirit, and sink under the weight of their troubles. And who, almost, is there that offends not on one of these hands?
Had we not learned to count light of the chastisements of the Lord, and to take little notice of his dealings with us, we should find the season of our afflictions to
comprise no small portion of our pilgrimage.

Now, there is no due management of our souls under any affliction, so that God may have the glory of it, and ourselves any spiritual benefit or improvement thereby, but
by the consolations of the Holy Ghost. All that our Savior promiseth his disciples, when he tells them of the great trials and tribulations they were to undergo, is, "I will
send you the Spirit, the Comforter; he shall give you peace in me, when in the world you shall have trouble. He shall guide and direct, and keep you in all your trials".
And so, the apostle tells us, it came to pass, 2 Corinthians 1:4-6; yea, and this, under the greatest afflictions, will carry the soul to the highest joy, peace, rest, and
contentment. So the same apostle, Romans 5:3"We glory in tribulations". It is a great expression. He had said before, "We rejoice in hope of the glory of God," verse
2. Yea, but what if manifold afflictions and tribulations befall us? "Why, even in them also we glory," saith he; "we glory in our tribulations." But whence is it that our
spirits are so born up to a due management of afflictions, as to glory in them in the Lord? He tells us, verse 5, it is from the "shedding abroad of the love of God in our
hearts by the Holy Ghost." And thence are believers said to "receive the word in much affliction, with joy of the Holy Ghost," l Thessalonians 1:6; and to "take joyfully
the spoiling of their goods". This is that I aim at: - there is no management nor improvement of any affliction, but merely and solely by the consolations of the Holy
Ghost. Is it, then, of any esteem or value unto you that you lose not all your trials, temptations, and affliction? - learn to value that whereby alone they are rendered
useful.

2. Sin is the second burden of our lives, and much the greatest. Unto this is this consolation peculiarly suited. So Hebrews 6:17, 18 an allusion is taken from the
manslayer under the law, who, having killed a man unawares, and brought the guilt of his blood upon himself, fled with speed for his deliverance to the city of refuge.
Our great and only refuge from the guilt of sin is the Lord Jesus Christ; in our flying to him, does the Spirit administer consolation to us. A sense of sin fills the heart with
troubles and disquietness; it is the Holy Ghost which gives us peace in Christ, - that gives an apprehension of wrath; the Holy Ghost sheds abroad the love of God in
our hearts; - from thence does Satan and the law accuse us, as objects of God's hatred; the Spirit bears witness with our spirits that we are the children of God. There
is not any one engine or instrument that sin useth or sets up against our peace, but one effect or other of the Holy Ghost towards us is suited and fitted to the casting of
it down.

3. In the whole course of our obedience are his consolations necessary also, that we may go through with it cheerfully, willingly, patiently to the end. This will afterward
be more fully discovered, as to particulars, when I come to give directions for our communion with this blessed Comforter. In a word, in all the concernments of this
life, and in our whole expectation of another, we stand in need of the consolations of the Holy Ghost.

Without them, we shall either despise afflictions or faint under them, and God be neglected as to his intendments in them.

Without them, sin will either harden us to a contempt of it, or cast us down to a neglect of the remedies graciously provided against it.

Without them, duties will either puff us up with pride, or leave us without that sweetness which is in new obedience.

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                                             sensual, and to take up our contentment in these things, and utterly weaken us for the trials of adversity.

Without them, the comforts of our relations will separate us from God, and the loss of them make our hearts as Nabal's.
Without them, sin will either harden us to a contempt of it, or cast us down to a neglect of the remedies graciously provided against it.

Without them, duties will either puff us up with pride, or leave us without that sweetness which is in new obedience.

Without them, prosperity will make us carnal, sensual, and to take up our contentment in these things, and utterly weaken us for the trials of adversity.

Without them, the comforts of our relations will separate us from God, and the loss of them make our hearts as Nabal's.

Without them, the calamity of the church will overwhelm us, and the prosperity of the church will not concern us.

Without them, we shall have wisdom, for no work, peace in no condition, strength for no duty, success in no trial, joy in no state, - no comfort in life, no light in death.

Now, our afflictions, our sins, and our obedience, with the attendancies of them respectively, are the great concernments of our lives. What we are in reference unto
God is comprised in them, and the due management of them, with their contraries, which come under the same rule; through all these does there run a line of
consolation from the Holy Ghost, that gives us a joyful issue throughout. How sad is the condition of poor souls destitute of these consolations. What poor shifts are
they forced to retake themselves unto! what giants have they to encounter in their own strength! and whether they are conquered or seem to conquer, they have nothing
but the misery of their trials!

The SECOND thing considerable, to teach us to put a due valuation on the consolations of the Holy Ghost, is the matter of them, or that wherewith he comforts us.
Now, this may be referred to the two heads that I have formerly treated of, - the love of the Father, and the grace of the Son. All the consolations of the Holy ghost
consist in his acquainting us with, and communicating unto us, the love of the Father and the grace of the Son; nor is there any thing in the one or the other but he makes
it a matter of consolation to us: so that, indeed, we have our communion with the Father in his love, and the Son in his grace, by the operation of the Holy Ghost.

1. He communicates to us, and acquaints us with, the love of the Father. Having informed his disciples with that ground and foundation of their consolation which by the
Comforter they should receive, our blessed Savior (John 16:27) shuts up all in this, "The father himself loveth you." This is that which the Comforter is given to acquaint
us withal, - even that God is the Father, and that he loves us. In particular, that the Father, the first person in the Trinity, considered so distinctly, loves us. On this
account is he said so often to come forth from the Father, because he comes in pursuit of his love, and to acquaint the hearts of believers therewith, that they may be
comforted and established. By persuading us of the eternal and unchangeable love of the Father, he fills us with consolation. And, indeed, all the effects of the Holy
Ghost before mentioned have their tendency this way. Of this love and its transcendent excellency you heard at large before. Whatever is desirable in it is thus
communicated to us by the Holy Ghost. A sense of this is able not only to relieve us, but to make us in every condition to rejoice with joy unspeakable and glorious. It
is not with an increase of corn, and wine, and oil, but with the shining of the countenance of God upon us, that he comforts our souls, Psalm 4:6, 7. "The world hateth
me," may such a soul as has the Spirit say; "but my Father loves me. Men despise me as a hypocrite; but my Father loves me as a child. I am poor in this world; but I
have a rich inheritance in the love of my Father. I am straitened in all things; but there is bread enough in my Father's house. I mourn in secret under the power of my
lusts and sin, where no eyes see me; but the Father sees me, and is full of compassion. With a sense of his kindness, which is better than life, I rejoice in tribulation,
glory in affliction, triumph as a conqueror. Though I am killed all the day long, all my sorrows have a bottom that may be fathomed, - my trials, bounds that may be
compassed; but the breadth, and depth, and height of the love of the Father, who can express?" I might render glorious this way of the Spirit's comforting us with the
love of the Father, by comparing it with all other causes and means of joy and consolation whatever; and so discover their emptiness, its fulness, - their nothingness, its
being all; as also by revealing the properties of it before rehearsed.

2. Again: he does it by communicating to us, and acquainting us with, the grace of Christ, - all the fruits of his purchase, all the desirableness of his person, as we are
interested in him. The grace of Christ, as I formerly discoursed of at large, is referred to two heads, - the grace of his person, and of his office and work. By both them
does the Holy Ghost administer consolation to us, John 16:14. He glorifies Christ by revealing his excellencies and desirableness to believers, as the "chiefest of ten
thousand, - altogether lovely," and then he shows them of the things of Christ, - his love, grace, all the fruits of his death, suffering, resurrection, and intercession: and
with these supports their hearts and souls. And here, whatever is of refreshment in the pardon of sin, deliverance from the curse, and wrath to come, in justification and
adoption, with the innumerable privileges attending them in the hope of glory given unto us, comes in on this head of account.

THIRDLY. The principle and fountain of all his acting for our consolation comes next under consideration, to the same end; and this leads us a little nearer to the
communion intended to be directed in. Now, this is his own great love and infinite condescension. He willingly proceedeth or comes forth from the Father to be our
comforter. He knew what we were, and what we could do, and what would be our dealings with him, - he knew we would grieve him, provoke him, quench his
motions, defile his dwelling-place; and yet he would come to be our comforter. Want of a due consideration of this great love of the Holy Ghost weakens all the
principles of our obedience. Did this dwell and abide upon our hearts, what a dear valuation must we needs put upon all his operations and acting towards us! Nothing,
indeed, is valuable but what comes from love and goodwill. This is the way the Scripture takes to raise up our hearts to a right and due estimation of our redemption by
Jesus Christ. It tells us that he did it freely; that of his own will he has laid down his life; that he did it out of love. "In this was manifested the love of God, that he laid
down his life for us;" "He loved us, and gave himself for us;" "He loved us, and washed us from our sins in his own blood." Hereunto it adds our state and condition,
considered as he undertook for us, - sinners, enemies, dead, alienated; then he loved us, and died for us, and washed us with his blood. May we not hence, also, have
a valuation of the dispensation of the Spirit for our consolation? He proceeds to that end from the Father; he distributes as he will, works as he pleaseth. And what are
we, towards whom he carrieth on this work? Froward, perverse, unthankful; grieving, vexing, provoking him. Yet in his love and tenderness does he continue to do us
good. Let us by faith consider this love of the Holy Ghost. It is the head and source of all the communion we have with him in this life. This is, as I said, spoken only to
prepare our hearts to the communion proposed; and what a little portion is it of what might be spoken! How might all these considerations be aggravated! what a
numberless number might be added! It suffices that, from what is spoken, it appears that the work in hand is amongst the greatest duties and most excellent privileges of
the gospel.

CHAPTER 7

The general ways of the saints' acting in communion

with the Holy Ghost.

As in the account given of the acting of the Holy Ghost in us, we manifested first the general adjuncts of his acting, or the manner thereof; so now, in the description of
the returns of our souls to him, I shall, in the first place, propose the general acting of faith in reference to this work of the Holy Ghost, and then descend unto
particulars. Now, there are three general ways of the soul's deportment in this communion, expressed all negatively in the Scripture, but all including positive duties.
Now these are, - First, Not to grieve him. Secondly, Not to quench his motions. Thirdly, Not to resist him.

There are three things considerable in the Holy Ghost: - 1. His person, as dwelling in us; 2. His acting by grace, or his motions; 3. His working in the ordinances of the
word, and the sacraments; - all for the same end and purpose.

To these three are the three cautions before suited: - 1. Not to grieve him, in respect of his person dwelling in us. 2. Not to quench him, in respect of the acting and
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in their communion with the Holy Ghost, is comprised in these three things, I shall handle them severally:
word, and the sacraments; - all for the same end and purpose.

To these three are the three cautions before suited: - 1. Not to grieve him, in respect of his person dwelling in us. 2. Not to quench him, in respect of the acting and
motions of his grace. 3. Not to resist him, in respect of the ordinances of Christ, and his gifts for their administration. Now, because the whole general duty of believers,
in their communion with the Holy Ghost, is comprised in these three things, I shall handle them severally:

1. The first caution concerns his person immediately, as dwelling in us. It is given, Ephesians 4:30"Grieve not the Holy Spirit of God." There is a complaint, Isaiah 63:10
of them who vexed or grieved the Spirit of God; and from thence does this caution seem to be taken. That it is the person of the Holy Ghost which is here intended, is
evident,

(1.)From the phrase, or manner of expression, with a double article, "To Pneuma to Hagion", - "That Holy Spirit;" and also,

(2.)From the work assigned to him in the following words, of "sealing to the day of redemption;" which, as has been manifested, is the work of the Holy Ghost. Now,
whereas this may be understood of the Spirit in others, or in ourselves, it is evident that the apostle intends it in the latter sense, by his addition of that signal and eminent
privilege which we ourselves enjoy by him: he seals us to the day of redemption.

Let us see, then, the tendency of this expression, as comprising the first general rule of our communion with the Holy Ghost, - "Grieve not the Spirit."

The term of "grieving," or affecting with sorrow, may be considered either actively, in respect of the persons grieving; or passively, in respect of the persons grieved. In
the latter sense the expression is metaphorical. The Spirit cannot be grieved, or affected with sorrow; which infers alteration, disappointment, weakness, - all
incompatible with his infinite perfections; yet men may actively do that which is fit and able to grieve any one that stands affected towards them as does the Holy Ghost.
If he be not grieved, it is no thanks to us, but to his own unchangeable nature. So that there are two things denoted in this expression:

First, That the Holy Ghost is affected towards us as one that is loving, careful, tender, concerned in our good and well-doing; and therefore upon our miscarriages is
said to be grieved: as a good friend of a kind and loving nature is apt to be on the miscarriage of him whom he does affect. And this is that we are principally to regard
in this caution, as the ground and foundation of it, - the love, kindness, and tenderness of the Holy Ghost unto us. "Grieve him not."

Secondly, That we may do those things that are proper to grieve him, though he be not passively grieved; our sin being no less therein than if he were grieved as we are.
Now, how this is done, how the Spirit is grieved, the apostle declareth in the contexture of that discourse, verses 21-24. He presseth to a progress in sanctification, and
all the fruits of regeneration, verses 25-29. He dehorts from sundry particular evils that were contrary thereto, and then gives the general enforcement of the one and the
other, "And grieve not the Holy Spirit of God;" that is, by coming short of that universal sanctification which our planting into Christ does require. The positive duty
included in this caution, of not grieving the Holy Spirit, is this, - that we pursue universal holiness with regard unto, and upon the account of, the love, kindness, and
tenderness, of the Holy Ghost. This is the foundation of our communion we have in general. When the soul considers the love, kindness, and tenderness of the Holy
Ghost unto him; when he considers all the fruits and acts of his love and goodwill towards him; and on that account, and under that consideration, because he is so
concerned in our ways and walkings, to abstain from evils, and to walk in all duties of holiness, - this is to have communion with him. This consideration, that the Holy
Ghost, who is our comforter, is delighted with our obedience, grieved at our evils and follies, being made a continual motive to, and reason of, our close walking with
God in all holiness, is, I say, the first general way of our communion with him.

Here let us fix a little. We lose both the power and pleasure of our obedience for want of this consideration. We see on what account the Holy Ghost undertakes to be
our comforter, by what ways and means he performs that office towards us; what an unworthy thing it is to grieve him, who comes to us on purpose to give us
consolation! Let the soul, in the whole course of its obedience, exercise itself by faith to thoughts hereof, and lay due weight upon it: "The Holy Ghost, in his infinite love
and kindness towards me, has condescended to be my comforter; he does it willingly, freely, powerfully. What have I received from him! in the multitude of my
perplexities how has he refreshed my soul! Can I live one day without his consolations? And shall I be regardless of him in that wherein he is concerned? Shall I grieve
him by negligence, sin, and folly? Shall not his love constrain me to walk before him to all well-pleasing?" So have we in general fellowship with him.

2. The second is that of 1 Thessalonians 5:19"Quench not the Spirit." There are various thoughts about the sense of these words. "The Spirit in others, that is, their
spiritual gifts," say some; but then it falls in with what follows, verse 20, "Despise not prophesying." "The light that God has set up in our hearts," say others; but where is
that called absolutely "To Pneuma", - "The Spirit?" It is the Holy Ghost himself that is here intended, not immediately, in respect of his person (in which regard he is said
to be grieved, which is a personal affection); but in respect of his motions, acting, and operations. The Holy Ghost was typified by the fire that was always kept alive on
the altar. He is also called a "Spirit of burning." The reasons of that allusion are manifold; not now to be insisted on. Now, the opposition that is made to fire in its acting,
is by quenching. Hence the opposition made to the acting of the Holy Ghost are called "quenching of the Spirit," as some kind of wet wood will do, when it is cast into
the fire. Thence are we said, in pursuance of the same metaphor, "anadzoturein", - to "stir up with new fire," the gifts that are in us. The Holy Ghost is striving with us,
acting in us, moving variously for our growth in grace, and bringing forth fruit meet for the principle he has endued us withal. "Take heed," saith the apostle, "lest, by the
power of your lusts and temptations, you attend not to his workings, but hinder him in his goodwill towards you; that is, what in you lies."

This, then, is the second general rule for our communion with the Holy Ghost. It respects his gracious operations in us and by us. There are several and various ways
whereby the Holy Ghost is said to act, exert, and put forth his power in us; partly by moving upon and stirring up the grace we have received; partly by new supplies of
grace from Jesus Christ, falling in with occasions for their exercise, raising good motions immediately or occasionally within us; - all tending to our furtherance in
obedience and walking with God. All these are we carefully to observe and take notice of, - consider the fountain whence they come, and the end which they lead us
unto. Hence have we communion with the Holy Ghost, when we can consider him by faith as the immediate author of all supplies, assistance, and the whole relief we
have by grace; of all good acting, risings, motions in our hearts; of all strivings and contending against sin. When we consider, I say, all these his acting and workings in
their tendency to our consolation, and on that account are careful and watchful to improve them all to the end aimed at, as coming from him who is so loving, and kind,
and tender to us, we have communion with him.

This is that which is intended, - every gracious acting of the blessed Spirit in and towards our souls, is constantly by faith to be considered as coming from him in a
peculiar manner; his mind, his goodwill is to be observed therein. Hence, care and diligence for the improvement of every motion of his will arise; thence reverence of
his presence with us, with due spiritual regard to his holiness, does ensue, and our souls are wonted to intercourse with him.

3. The third caution concerns him and his work, in the dispensation of that great ordinance of the word. Stephen tells the Jews, Acts 7:51 that they "resisted the Holy
Ghost." How did they do it? Why, as their fathers did it: "As your fathers did, so do ye." How did their fathers resist the Holy Ghost? Verse 52, "They persecuted the
prophets, and slew them;" their opposition to the prophets in preaching the gospel, or their showing of the coming of the Just One, was their resisting of the Holy Ghost.
Now, the Holy Ghost is said to be resisted in the contempt of the preaching of the word; because the gift of preaching of it is from him. "The manifestation of the Spirit
is given to profit." Hence, when our Savior promiseth the Spirit to his disciples, to be present with them for the conviction of the world, he tells them he will give them a
mouth and wisdom, which their adversaries shall not be able to gainsay nor resist, Luke 21:15; concerning which, in the accomplishment of it in Stephen, it is said that
they "were not able to resist the Spirit by which he spake," Acts 6:10. The Holy Ghost then setting up a ministry in the church, separating men thereto, furnishing them
with gifts and abilities for the dispensation of the word; the not obeying of that word, opposing of it, not falling down before it, is called resisting of the Holy Ghost. This,
in the examples of the wickedness of others, are we cautioned against. And this inwraps the third general rule of our communion with the Holy Ghost: - in the
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with them, as to the virtue thereof, is to be eyed, and subjection given unto it on that account. On this reason, I say, on this ground, is obedience to be yielded to the
word, in the ministerial dispensation thereof - because the Holy Ghost, and he alone, does furnish with gifts to that end and purpose. When this consideration causeth us
mouth and wisdom, which their adversaries shall not be able to gainsay nor resist, Luke 21:15; concerning which, in the accomplishment of it in Stephen, it is said that
they "were not able to resist the Spirit by which he spake," Acts 6:10. The Holy Ghost then setting up a ministry in the church, separating men thereto, furnishing them
with gifts and abilities for the dispensation of the word; the not obeying of that word, opposing of it, not falling down before it, is called resisting of the Holy Ghost. This,
in the examples of the wickedness of others, are we cautioned against. And this inwraps the third general rule of our communion with the Holy Ghost: - in the
dispensation of the word of the gospel, the authority, wisdom, and goodness of the Holy Ghost, in furnishing men with gifts for that end and purpose, and his presence
with them, as to the virtue thereof, is to be eyed, and subjection given unto it on that account. On this reason, I say, on this ground, is obedience to be yielded to the
word, in the ministerial dispensation thereof - because the Holy Ghost, and he alone, does furnish with gifts to that end and purpose. When this consideration causeth us
to fall low before the word, then have we communion with the Holy Ghost in that ordinance. But this is commonly spoken unto.

CHAPTER 8

Particular directions for communion with the Holy Chest.

Before I name particular directions for our communion with the Holy Ghost, I must premise some cautions, as far as the directions to be given, concerning his worship.

First. The divine nature is the reason and cause of all worship; so that it is impossible to worship any one person, and not worship the whole Trinity. It is, and that not
without ground, denied by the schoolmen, that the formal reason and object of divine worship is in the persons precisely considered; that is, under the formally-
constitutive reason of their personality, which is their relation to each other. But this belongs to the divine nature and essence, and to their distinct persons as they are
identified with the essence itself. Hence is that way of praying to the Trinity, by the repetition of the same petition to the several persons (as in the Litany), groundless, if
not impious. It supposeth that one person is worshipped, and not another, when each person is worshipped as God, and each person is so; - as though we first should
desire one thing of the Father, and be heard and granted by him, then ask the same thing of the Son, and so of the Holy Ghost; and so act as to the same thing three
distinct acts of worship, and expect to be heard and have the same thing granted three times distinctly, when all the works of the Trinity, ad extra, are indivisible.

The proper and peculiar object of divine worship and invocation is the essence of God, in its infinite excellency, dignity, majesty, and its causality, as the first sovereign
cause of all things. Now, this is common to all the three persons, and is proper to each of them; not formally as a person, but as God blessed for ever. All adoration
respects that which is common to all; so that in each act of adoration and worship, all are adored and worshipped. The creatures worship their Creator; and a man, him
in whose image he was created, - namely, him "from whom descendeth every good and perfect gift:" all this describing God as God. Hence,

Secondly. When we begin our prayers to God the Father, and end them in the name of Jesus Christ, yet the Son is no less invocated and worshipped in the beginning
than the Father, though he be peculiarly mentioned as mediator in the close, - not as Son to himself, but as Mediator to the whole Trinity, or God in Trinity. But in the
invocation of God the Father we invocate every person; because we invocate the Father as God, every person being so.

Thirdly. In that heavenly directory which we have, Ephesians 2:18 this whole business is declared. Our access in our worship is said to be "to the Father;" and this
"through Christ," or his mediation; "by the Spirit," or his assistance. Here is a distinction of the persons, as to their operations, but not at all as to their being the object of
our worship. For the Son and the Holy Ghost are no less worshipped in our access to God than the Father himself; only, the grace of the Father, which we obtain by
the mediation of the Son and the assistance of the Spirit, is that which we draw nigh to God for. So that when, by the distinct dispensation of the Trinity, and every
person, we are led to worship (that is, to act faith on or invocate) any person, we do herein worship the whole Trinity; and every person, by what name soever, of
Father, Son, or Holy Ghost, we invocate him. So that this is to be observed in this whole matter, - that when any work of the Holy Ghost (or any other person), which
is appropriated to him (we never exclude the concurrence of other persons), draws us to the worship of him, yet he is not worshipped exclusively, but the whole
Godhead is worshipped.

Fourthly. These cautions being premised, I say that we are distinctly to worship the Holy Ghost. As it is in the case of faith in respect of the Father and the Son, John
14:1"Believe in God, believe also in me," this extends itself no less to the Holy Ghost. Christ called the disciples for the acting of faith on him, he being upon the
accomplishment of the great work of his mediation; and the Holy Ghost, now carrying on the work of his delegation, requireth the same. And to the same purpose are
their distinct operations mentioned: "My Father worketh hitherto, and I work." Now, as the formal reason of the worship of the Son is not his mediation, but his being
God (his mediation being a powerful motive thereto), so the formal reason of our worshipping the Holy Ghost is not his being our comforter, but his being God; yet his
being our comforter is a powerful motive thereunto.

This is the sum of the first direction: - the grace, acting, love, effects of the Holy Ghost, as he is our comforter, ought to stir us up and provoke us to love, worship,
believe in, and invocate him; - though all this, being directed to him as God, is no less directed, on that account, to the other persons than to him. Only by the fruits of
his love towards us are we stirred up unto it.

These things being presupposed, let the saints learn to act faith distinctly on the Holy Ghost, as the immediate efficient cause of all the good things mentioned; - faith, I
say, to believe in him; and faith in all things to believe him and to yield obedience to him; faith, not imagination. The distinction of the persons in the Trinity is not to be
fancied, but believed. So, then, the Scripture so fully, frequently, clearly, distinctly ascribing the things we have been speaking of to the immediate efficiency of the Holy
Ghost, faith closes with him in the truth revealed, and peculiarly regards him, worships him, serves him, waits for him, prayeth to him, praiseth him; - all these things, I
say, the saints do in faith. The person of the Holy Ghost, revealing itself in these operations and effects, is the peculiar object of our worship. Therefore, when he ought
to be peculiarly honored, and is not, he is peculiarly sinned against. Acts 5:3 Ananias is said to lie to the Holy Ghost, - not to God; which being taken essentially, would
denote the whole Trinity, but peculiarly to the Holy Ghost. Him he was to have honored peculiarly in that especial gift of his which he made profession of; - not doing it,
he sinned peculiarly against him. But this must be a little farther branched into particulars:

Let us, then, lay weight on every effect of the Holy Ghost in any of the particulars before mentioned, on this account, that they are acts of his love and power towards
us. This faith will do, that takes notice of his kindness in all things. Frequently he performs, in sundry particulars, the office of a comforter towards us, and we are not
thoroughly comforted, - we take no notice at all of what he does. Then is he grieved. Of those who do receive and own the consolation he tenders and administers,
how few are there that consider him as the comforter, and rejoice in him as they ought! Upon every work of consolation that the believer receives, this ought his faith to
resolve upon, - "This is from the Holy Ghost; he is the Comforter, the God of all consolation; I know there is no joy, peace, hope, nor comfort, but what he works,
gives, and bestows; and, that he might give me this consolation, he has willingly condescended to this office of a comforter. His love was in it, and on that account does
he continue it. Also, he is sent by the Father and Son for that end and purpose. By this means come I to be partaker of my joy, - it is in the Holy Ghost; of consolation,
- he is the Comforter. What price, now, shall I set upon his love! how shall I value the mercy that I have received!"

This, I say, is applicable to every particular effect of the Holy Ghost towards us, and herein have we communion and fellowship with him, as was in part discovered in
our handling the particulars. Does he shed abroad the love of God in our hearts? does he witness unto our adoption? The soul considers his presence, ponders his love,
his condescension, goodness, and kindness; is filled with reverence of him, and cares [takes care] not to grieve him, and labors to preserve his temple, his habitation,
pure and holy.

Again: our communion with him causeth in us returning praise, and thanks, and honor, and glory, and blessing to him, on the account of the mercies and privileges which
we receive from him; which are many. Herein consists our next direction. So do we with the Son of God on the account of our redemption: "Unto him that loved us,
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by whom the work of redemption is made effectual to us? who with no less infinite love undertook our consolation than the Son our redemption. When we feel our
hearts warmed with joy, supported in peace, established in our obedience, let us ascribe to him the praise that is due to him, bless his name, and rejoice in him.
pure and holy.

Again: our communion with him causeth in us returning praise, and thanks, and honor, and glory, and blessing to him, on the account of the mercies and privileges which
we receive from him; which are many. Herein consists our next direction. So do we with the Son of God on the account of our redemption: "Unto him that loved us,
and washed us from our sins in his own blood, to him be glory and dominion for ever and ever," Revelation 1:5, 6. And are not the like praises and blessings due to him
by whom the work of redemption is made effectual to us? who with no less infinite love undertook our consolation than the Son our redemption. When we feel our
hearts warmed with joy, supported in peace, established in our obedience, let us ascribe to him the praise that is due to him, bless his name, and rejoice in him.

And this glorifying of the Holy Ghost in thanksgivings, on a spiritual sense of his consolations, is no small part of our communion with him. Considering his free
engagement in this work, his coming forth from the Father to this purpose, his mission by the Son, and condescension therein, his love and kindness, the soul of a
believer is poured out in thankful praises to him, and is sweetly affected with the duty. There is no duty that leaves a more heavenly savor in the soul than this does.

Also, in our prayers to him for the carrying on the work of our consolation, which he has undertaken, lies our communion with him. John prays for grace and peace
from the seven Spirits that are before the throne, or the Holy Ghost, whose operations are perfect and complete. This part of his worship is expressly mentioned
frequently in Scripture; and all others do necessarily attend it. Let the saints consider what need they stand in of these effects of the Holy Ghost before mentioned, with
many such others as might be insisted on; weigh all the privileges which we are made partakers of; remember that he distributes them as he will, that he has the
sovereign disposal of them; and they will be prepared for this duty.

How and in what sense it is to be performed has been already declared: what is the formal reason of this worship, and intimate object of it, I have also manifested. In
the duty itself is put forth no small part of the life, efficacy, and vigor of faith; and we come short of that enlargedness of spirit in dealing with God, and are straitened
from walking in the breadth of his ways, which we are called unto, if we learn not ourselves to meet him with his worship in every way he is pleased to communicate
himself unto us. In these things he does so in the person of the Holy Ghost. In that person do we meet him, his love, grace, and authority, by our prayers and
supplications.

Again: consider him as he condescends to this delegation of the Father and the Son to be our comforter, and ask him daily of the Father in the name of Jesus Christ.
This is the daily work of believers. They look upon, and by faith consider, the Holy Ghost as promised to be sent. In this promise, they know, lies all their grace, peace,
mercy, joy, and hope. For by him so promised, and him alone, are these things communicated to them. If, therefore, our live to God, or the joy of that life, be
considerable, in this we are to abound, - to ask him of the Father, as children do of their parents daily bread. And as, in this asking and receiving of the Holy Ghost, we
have communion with the Father in his love, whence he is sent; and with the Son in his grace, whereby he is obtained for us; so with himself, on the account of his
voluntary condescension to this dispensation. Every request for the Holy Ghost implies our closing with all these. O the riches of the grace of God!

Humbling ourselves for our miscarriages in reference to him is another part of our communion with him. That we have grieved him as to his person, quenched him as to
the motion of his grace, or resisted him in his ordinances, is to be mourned for; as has been declared. Let our souls be humbled before him on this account. This one
considerable ingredient of godly sorrow, and the thoughts of it, are as suitable to the affecting of our hearts with humiliation, and indignation against sin, as any other
whatever. I might proceed in the like considerations; as also make application of them to the particular effects of the Holy Ghost enumerated; but my design is only to
point out the heads of things, and to leave them to the improvement of others.

I shall shut up this whole discourse with some considerations of the sad estate and condition of men not interested in this promise of the Spirit, nor made partakers of
his consolation:

1. They have no true consolation or comfort, be their estate and condition what it will. Are they under affliction or in trouble? - they must bear their own burden; and
how much too weak they are for it, if God be pleased to lay on his hand with more weight than ordinary, is easily known. Men may have stoutness of spirit, and put on
great resolutions to wrestle with their troubles; but when this is merely from the natural spirit of a man,

(1.)For the most part it is but an outside. It is done with respect to others, that they may not appear low-spirited or dejected. Their hearts are eaten up and devoured
with troubles and anxiety of mind. Their thoughts are perplexed, and they are still striving, but never come to a conquest. Every new trouble, every little alteration in
their trials, puts them to new vexation. It is an ungrounded resolution that bears them up, and they are easily shaken.

(2.)What is the best of their resolves and enduring? It is but a contending with God, who has entangled them, - the struggling of a flea under a mountain. Yea, though,
on outward considerations and principles, they endeavor after patience and tolerance, yet all is but a contending with God, - a striving to be quiet under that which God
has sent on purpose to disturb them. God does not afflict men without the Spirit, to exercise their patience; but to disturb their peace and security. All their arming
themselves with patience and resolution, is but to keep the hold that God will cast them out of, or else make them the nearer to ruin. This is the best of their consolation
in the time of their trouble.

(3.)If they do promise themselves any thing of the care of God towards them, and relieve themselves thereby, - as they often do, on one account or another, especially
when they are driven from other holds, - all their relief is but like the dreaming of an hungry man, who supposeth that he eateth and drinketh, and is refreshed; but when
he awaketh, he is empty and disappointed. So are they as to all their relief that they promise to receive from God, and the support which they seem to have from him.
When they are awaked at the latter day, and see all things clearly, they will find that God was their enemy, laughing at their calamity, and mocking when their fear was
on them.

So is it with them in trouble. Is it any better with them in their prosperity? This, indeed, is often great, and is marvellously described in Scripture, as to their lives, and
oftentimes quiet, peaceable end. But have they any true consolation all their days? They eat, drink, sleep, and make merry, and perhaps heap up to themselves; but
how little do these things make them to differ from the beasts that perish! Solomon's advantage, to have the use and know the utmost of these things, much beyond any
of the sons of men of our generation, is commonly taken notice of. The account also that he gives of them is known: "They are all vanity and vexation of spirit." This is
their consolation: - a crackling of thorns under the pot, a sudden flash and blaze, that begins but to perish. So that both adversity-and prosperity slayeth them; and
whether they are laughing or crying, they are still dying.

2. They have no peace, - no peace with God, nor in their own souls. I know that many of them, upon false bottoms, grounds, and expectations, do make a shift to
keep things in some quietness, neither is it my business at present to discover the falseness and unsoundness of it; but this is their state. True and solid peace being an
effect of the Holy Ghost in the hearts of believers (as has been declared), they who are not made partakers of him have no such peace. They may cry, "Peace, peace,"
indeed, when sudden destruction is at hand. The principles of their peace (as may be easily evinced) are, darkness or ignorance, treachery of conscience, self-
righteousness, and vain hope. To these heads may all the principles of their peace be reduced; and what will these avail them in the day when the Lord shall deal with
them?

3. I might say the same concerning their joy and hope; - they are false and perishing. Let them, then, consider this, who have satisfied themselves with a persuasion of
their interest in the good things of the gospel, and yet have despised the Spirit of Christ. I know there are many that may pretend to him, and yet are strangers from his
grace; but if they perish who in profession use him kindly, and honor him, if he dwell not in them with power, where shall they appear who oppose and affront him? The
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effects of his towards believers before mentioned; and you are so far from inquiring whether he be in you or no, as that you are ready to deride them in whom he is. Are
there none who profess the gospel, who have never once seriously inquired whether they are made partakers of the Holy Ghost or no? You that almost account it a
ridiculous thing to be put upon any such question, who look on all men as vain pretenders that talk of the Spirit, the Lord awake such men to a sight of their condition
3. I might say the same concerning their joy and hope; - they are false and perishing. Let them, then, consider this, who have satisfied themselves with a persuasion of
their interest in the good things of the gospel, and yet have despised the Spirit of Christ. I know there are many that may pretend to him, and yet are strangers from his
grace; but if they perish who in profession use him kindly, and honor him, if he dwell not in them with power, where shall they appear who oppose and affront him? The
Scripture tells us, that unless the Spirit of Christ be in us, we are dead, we are reprobates, - we are none of Christ's. Without him you can have none of those glorious
effects of his towards believers before mentioned; and you are so far from inquiring whether he be in you or no, as that you are ready to deride them in whom he is. Are
there none who profess the gospel, who have never once seriously inquired whether they are made partakers of the Holy Ghost or no? You that almost account it a
ridiculous thing to be put upon any such question, who look on all men as vain pretenders that talk of the Spirit, the Lord awake such men to a sight of their condition
before it be too late! If the Spirit dwell not in you, if he be not your Comforter, neither is God your Father, nor the Son your Advocate, nor have you any portion in the
gospel. O that God would awake some poor soul to the consideration of this thing, before the neglect and contempt of the Holy Ghost come to that despising of him
from which there is no recovery! that the Lord would spread before them all the folly of their hearts, that they may be ashamed and confounded, and do no more
presumptuously!

End

Silence of God (R Anderson)
PREFACE TO SEVENTH EDITION

In again reissuing The Silence of God I wish to make a few points clearer for the benefit of those who skim a book instead of reading it. I do not deny the occurrence
of miracles during the present dispensation. On the contrary I believe there is adequate proof that miracles occur in the present day. And while I would guard against
assuming that a miracle gives proof of Divine action, I do not doubt that there are in fact Divine miracles. Nor in saying this am I referring to spiritual miracles such as
every true Christian has experienced.

But I maintain that what may be called evidential miracles have no place in this "Christian dispensation." Any one who thinks out even the simple problem of prayer must
understand how and why the people of God, in the days before Christ came, craved such proofs of His presence and power. But in the ministry and death and
resurrection of the Lord Jesus Christ God has openly manifested, not only His power, but His goodness and love-toward-man; and to demand an evidential miracle,
now, is to reopen questions which have been for ever settled.

No one may limit what God will do in response to faith. But we may dogmatically assert that, in view of the revelation He has given of Himself in Christ, He will yield
nothing to the petulant demands of unbelief. And that revelation supplies the key to the double mystery of the silence of Heaven and the life of faith on earth.

R. A.

PREFACE TO SECOND EDITION

In his introduction to The Scarlet Letter, Nathaniel Hawthorne descants feelingly upon his incapacity for literary effort during the years in which he held an appointment
in the Custom House. But there are spheres of work in the Public Service compared with which the Custom House might seem almost a sanctuary! And having regard
to the circumstances in which the present volume was written, the demand for a new edition within a few weeks of its first appearance gives striking proof of deep and
widespread interest in the subject of which it treats.

Conflicting criticisms have been passed upon the structure of the book. In the opinion of some the middle chapters embarrass the argument, and ought to be omitted or
curtailed. Others, again, have strongly urged that these very chapters should be amplified, and definite additions made to them. These seemingly contradictory
suggestions are both alike legitimate. To a very limited class such incidental dissertations seem unnecessary, and the mere critic turns from them with impatience; but in
the estimation of the great majority of readers they are of exceptional interest. The ninth and eleventh chapters, for example, which might perhaps have been excluded,
seem to have attracted special notice.

It must not be forgotten, moreover, that, unlike those doctrines which belong to the Christian dispensation in common with that which preceded it, the great
characteristic truth of Christianity is ignored by the religion of Christendom, and receives but scant attention even in our best religious literature. It is of vital moment,
therefore, to unfold here its character and scope, and to emphasize its transcendent importance. Indeed it will probably be found that the reader's appreciation of the
argument will be precisely in proportion to his apprehension of this truth.

One of the leading daily papers, for instance, informs its readers that the author "finds the sufficient cause of the silence in the doctrine of the Atonement." And another
journal - a Review of the highest class1 - indicates as the "main contention" of the book, "that the Christian facts supply an adequate explanation of the 'Silence of
God.'" It might a priori seem impossible that any one could so misread these pages; but the preceding paragraph may perhaps account for the phenomenon. "The
Atonement" is not a specially Christian doctrine at all: it holds as prominent a place in Judaism as in Christianity. And the author's "contention," most plainly expressed,
is that "the Christian facts," so far from explaining the silence of Heaven, seem only to render it still more inexplicable.

In the judgment of this last-cited critic the intensely Protestant and Christian position maintained throughout this volume is nothing more than a "peculiar view of
Scripture as a supreme guide in matters of faith and speculation." And writing from the standpoint this indicates, his strictures are, of course, unsympathetic and severe.
Nor can the author complain of this; for one who deals hard blows should expect hard blows in return. But there should be no "hitting below the belt." The impartial
reader can decide whether these pages afford even a colorable pretext for the charge of "occasional departures from reverence." And no less unwarrantable is the
allegation that Mr. Balfour is here referred to in "a patronizing tone." Considerable freedom, indeed, is used in criticizing the arguments of a still more distinguished man.
But the author's misgivings upon that score have been relieved by receiving a letter from Mr. Gladstone himself. "I am very glad," he writes, "that those arguments
should be thoroughly canvassed by persons so well disposed and competent as yourself."

CHAPTER 1
THE SILENT HEAVEN

A silent Heaven is the greatest mystery of our existence. Some there are, indeed, for whom the problem has no perplexities. In a philosophy of silly optimism, or a life
of selfish isolation, they have "attained Nirvana." For such the sad and hideous realities of life around us have no existence. Upon their path these cast no shadow. The
serene atmosphere of their fools' paradise is undisturbed by the cry of the suffering and the oppressed. But earnest and thoughtful men face these realities, and have
ears to hear that cry; and their indignant wonder finds utterance at times in some such words as those of the old Hebrew prophet and bard, "Doth God know? And is
there knowledge in the Most High?"

Society, even in the great centers of our modern civilization, is all too like a slave-ship, where, with the sounds of music and laughter and revelry on the upper deck,
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in the favored metropolis of highly favored England? And if it be thus in the green tree, what shall be said of the dry! What mind is competent to grasp the sum of all this
great world's misery, heaped up day after day, year after year, century after century? Human hearts may plan, and human hands achieve, some little to alleviate it, and
the strong and ready arm of human law may accomplish much in the protection of the weak and the punishment of the wicked. But as for God - the light of moon and
there knowledge in the Most High?"

Society, even in the great centers of our modern civilization, is all too like a slave-ship, where, with the sounds of music and laughter and revelry on the upper deck,
there mingle the groans of untold misery battened down below. Who can estimate the sorrow and suffering and wrong endured during a single round of the clock even
in the favored metropolis of highly favored England? And if it be thus in the green tree, what shall be said of the dry! What mind is competent to grasp the sum of all this
great world's misery, heaped up day after day, year after year, century after century? Human hearts may plan, and human hands achieve, some little to alleviate it, and
the strong and ready arm of human law may accomplish much in the protection of the weak and the punishment of the wicked. But as for God - the light of moon and
stars is not more cold and pitiless than He appears to be! Every new chapter in the stow of Turkish misrule raises a fresh storm of indignation throughout Europe. The
conscience of Christendom is outraged by tales of oppression and cruelty and wrong inflicted on the Christian subjects of the Porte.

Here is a testimony to the Armenian massacres of 1895:

"Over 60,000 Armenians have been butchered. In Trebizond, Erzeroum, Erzinghian, Hassankaleh, and numberless other places the Christians were crushed like grapes
during the vintage. The frantic mob, seething and surging in the streets of the cities, swept clown upon the defenseless Armenians, plundered their shops, gutted their
houses, then joked and jested with the terrified victims, as cats play with mice. The rivulets were choked up with corpses; the streams ran red with human blood; the
forest glades and rocky caves were peopled with the dead and dying; among the black ruins of once prosperous villages lay roasted infants by their mangled mothers'
corpses; pits were dug at night by the wretches destined to fill them, many of whom, flung in when but lightly wounded, awoke underneath a mountain of clammy
corpses, and vainly wrestled with death and with the dead, who shut them out from light and life for ever.

"A man in Erzeroum, hearing a tumult, and fearing for his children, who were playing in the street, went out to seek and save them. He was borne down upon by the
mob. He pleaded for his life, protesting that he had always lived in peace with his Moslem neighbors, and sincerely loved them. The statement may have represented a
fact, or it may have been but a plea for pity. The ringleader, however, told him that that was the proper spirit, and would be condignly rewarded. The man was then
stripped, and a chunk of his flesh cut out of his body, and jestingly offered for sale: 'Good fresh meat, and dirt cheap,' exclaimed some of the crowd. 'Who'll buy fine
dog's meat?' echoed the amused bystanders. The writhing wretch uttered piercing screams as some of the mob, who had just come from rifling the shops, opened a
bottle and poured vinegar or some acid into the gaping wound. He called on God and man to end his agonies. But they had only begun. Soon afterwards two little boys
came up, the elder crying, 'Hairik, Hairik (Father, Father), save me! See what they've done to me!' and pointed to his head, from which the blood was streaming over
his handsome face, and down his neck. The younger brother - a child of about three - was playing with a wooden toy. The agonizing man was silent for a second and
then, glancing at these his children, made a frantic but vain effort to snatch a dagger from a Turk by his side. This was the signal for the renewal of his torments. The
bleeding boy was finally dashed with violence against the dying father, who began to lose strength and consciousness, and the two were then pounded to death where
they lay. The younger child sat near, dabbling his wooden toy in the blood of his father and brother, and looking up, now through smiles at the prettily dressed Kurds
and now through tears at the dust-begrimed thing that had lately been his father. A slash of a saber wound up his short experience of God's world, and the crowd
turned its attention to others.

"These are but isolated scenes revealed for a brief second by the light, as it were, of a momentary lightning-flash. The worst cannot be described." - Contemporary
Review, January 1896.

The following refers to still more recent horrors:

"In no place in this region has the attack upon the Christians been more savage than in Egin. Every male above twelve years of age who could be found was slain. Only
one Armenian was found who had been seen and spared. Many children and boys were laid on their backs and their necks cut like sheep. The women and children
were gathered together in the yard of the Government building and in various places throughout the town. Turks, Kurds, and soldiers went among these women,
selected the fairest, and led them aside to outrage them. In the village of Pinguan fifteen women threw themselves into the river to escape dishonor." - The Times,
December 10, 1896.

And what is the element in all this which most exasperates the public sentiment? It is that the Sultan has the power to prevent all this, but will not. That, while possessing
ample means to restrain and punish, he remains unmoved, and in the safe seclusion of his palace gives himself up to a life of luxury and ease. But has Almighty God no
power to check such crimes? Even Abdul Hamid has been shamed into laying aside the dignity of kingship, and making heard his personal voice in Europe to repel the
charge his seeming inaction has raised to his discredit. 1 But in vain do we strain our ears to hear some voice from the throne of the Divine Majesty. The far-off heaven
where, in perfect peace and unutterable glory, God dwells and reigns, is silent!

"So I returned, and considered all the oppressions that are done under the sun; and behold, the tears of such as were oppressed, and they had no comforter; and on the
side of their oppressors there was power; but they had no comforter." And this in a world ruled and governed by a God who is Almighty!

And when we withdraw our thoughts from the great world around us, and fix them upon the narrow circle of His faithful people, the facts are no less stern, and the
mystery grows more inscrutable. Devoted men leave our shores, forsaking the security, the comforts, the charms, the countless benefits of life in the midst of our
Christian civilization, to carry the knowledge of the true God to heathen lands. But by and by we hear of their massacre by the hands of those whom thus they sought to
elevate and bless. And where is "the true God" they served? The little band of Christian men who were in a special sense His accredited ambassadors, noble women
too, who shared in their exile and their labors, and little children whose tender helplessness might excite the pity of a very devil, in their terror and agony cried to
Heaven for the succor which never came. The God they trusted might surely have turned the hearts, or restrained the hands, of their brutal murderers. Is it possible to
imagine circumstances that would more fitly claim the hell of Him whom they worshipped as all-powerful both in heaven and on earth? But the earth has drunk in their
blood, and a silent Heaven has seemed to mock their cry! And these horrors are but mere ripples on the surface of the deep, wide sea of the Church's sufferings
throughout the ages of her history. From the old days of Pagan Rome right down through the centuries of so-called "Christian" persecutions, the untold millions of the
martyrs, the best and purest and noblest of our race, have been given up to violence and outrage and death in hideous forms. The heart grows sick at the appalling
story, and we turn away with a dull but baseless hope that it may be in part at least untrue. But the facts are too terrible to make exaggeration of them possible. Torn by
wild beasts in the arena, torn by men as merciless as wild beasts, and far more hateful, in the torture chambers of the Inquisition, His people have died, with faces
turned to heaven, and hearts upraised in prayer to God; but the heaven has seemed as hard as brass, and the God of their prayers as powerless as themselves or as
callous as their persecutors!

But most men are selfish in their sympathies. Some private grief at times looms greater than all the sum of the world's miseries and the Church's sufferings. If ever there
was a saint on earth, it is the mother to whose deathbed sons and daughters have been summoned from various pursuits of business or of pleasure. In all their
wanderings that mother's piety and faith have been a guiding and restraining influence. And now, thus gathered once more in the old home, they are keen to watch how,
in the solemn crisis of her last days on earth, God will deal with one of the loveliest and truest of His children. And what do they behold? The poor body racked with
pain that never ceases till all capacity for suffering is quenched by the hand of Death! If human skill could give relief the attending physician would be dismissed as
heartless or incompetent. Is, God, then, incompetent or heartless? To Him they look to relieve the death agonies of the dying saint, but they look to Him in vain!

Or it may be some grief more selfish still. The crash of some great sorrow that turns a bright home into a waste, and leaves the heart so benumbed and hard that even
the so-called "consolations of religion" appear but hollow platitudes. Why should God be so cruel? Why is Heaven so terribly silent?
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The most prolific fancy, the most facile pen, would fail to picture or portray, in their endless variety, the experiences which have thus stamped out the last embers of
faith in many a crushed and desolated heart. "There are times," as a Christian writer2 puts it, "when the heaven that is over our heads seems to be brass, and the earth
heartless or incompetent. Is, God, then, incompetent or heartless? To Him they look to relieve the death agonies of the dying saint, but they look to Him in vain!

Or it may be some grief more selfish still. The crash of some great sorrow that turns a bright home into a waste, and leaves the heart so benumbed and hard that even
the so-called "consolations of religion" appear but hollow platitudes. Why should God be so cruel? Why is Heaven so terribly silent?

The most prolific fancy, the most facile pen, would fail to picture or portray, in their endless variety, the experiences which have thus stamped out the last embers of
faith in many a crushed and desolated heart. "There are times," as a Christian writer2 puts it, "when the heaven that is over our heads seems to be brass, and the earth
that is under us to be iron, and we feel our hearts sink within us under the calm pressure of unyielding and unsympathizing law." How true the statement, but how
inadequate! If it were merely on behalf of this or that individual that God failed to interfere, or on one occasion or another, belief in His infinite wisdom and goodness
ought to check our murmurs and soothe our fears. And, further, if, as in the days of the patriarchs, even a whole generation passed away without His once declaring
Himself, faith might glance back, and hope look forward, amidst heart searchings for the cause of His silence. But what confronts us is the fact, explain it as we may,
that for eighteen centuries the world has never witnessed a public manifestation of His presence or His power.

"Doth God know?" At first the thought comes up as an impatient yet not irreverent appeal. But presently the words are formed upon the lip to imply a challenge and
suggest a doubt; and at last they are boldly uttered as the avowal of a settled unbelief. And then the sacred records which awed and charmed the mind in childhood,
telling of "mighty acts" of Divine intervention "in the old time," begin to lose their vividness and force, till at last they sink to the level of Hebrew legends and old-world
myths. In presence of the stern and dismal facts of life, the faith of earlier days gives way, for surely a God who is entirely passive and always unavailable is for all
practical purposes non-existent.

CHAPTER 2
THE MYSTERY REMAINS

When we turn to Holy Writ this mystery of a silent Heaven, which is driving so many to infidelity, if not to atheism, seems to become more utterly insoluble. The life and
teaching of the great Prophet of Nazareth have claimed the admiration of multitudes, even of those who have denied to Him the deeper homage of their faith. All
generous minds acclaim Him as the noblest figure that has ever passed across the stage of human life. But Christianity claims for Him infinitely more than this. The great
and unknown God had dwelt in impenetrable darkness and unapproachable light - seeming contradictories which harmonize in fact in a perfect representation of His
attitude toward men. But now He at last declared Himself. The Nazarene was not merely the pattern man of all the ages, He was Himself Divine, "God manifest in the
flesh." The inspired prophets had foreshadowed this: now it was accomplished. The dream of heathen mythology was realized in the great foundation fact of Christianity
- God assumed the form of a man and dwelt as a man among men, speaking words such as mere man never spoke, and scattering on every hand the proofs of His
Divine character and mission.

But the sphere of the display was confined to the narrowest limits - the towns and villages of a district scarcely larger than an English county. If this was to be the end of
it, a theory so sublime must be exploded by its inherent incredibility. But throughout His ministry He spoke of a mysterious death He had to suffer, and of His rising
from the dead and returning to the heaven from which He had come down, and of triumphs of His power to follow upon that ascension - triumphs such as they to
whom He spoke were then incapable of understanding. And, in keeping with the hopes He thus inspired, among His latest utterances, spoken after His resurrection and
in view of His ascension, we find these sublime and pregnant words - "All power is given unto Me in heaven and on earth." The position of avowed unbelief here is
perfectly intelligible; but what can be said for the covert skepticism of modern Christianity which explains this to mean nothing more than the assertion of a mystical
authority to send out preachers of the gospel!

Accept the scheme of revelation as to man's apostasy and fall, and his consequent alienation from God, and the history of the world down to the time of Christ can be
explained. But type and promise and prophecy testified with united voice that the advent of Messiah should be the dawn of a brighter day, when "the heavens should
rule," when all wrong should be redressed, and sorrow and discord should give place to gladness and peace. The angelic host who heralded His birth confirmed the
testimony, and seemed to point to its near fulfillment. And these words of Christ Himself ring out like a proclamation that earth's great jubilee at last was come. Nor did
the events of the early days which followed belie the hope. If because of a great public miracle wrought by them in His name the apostles were threatened with
penalties, they appealed from men to God, and then and there God gave public proof that He heard their prayer, for "the place was shaken where they were
assembled." (Acts 4:31) Sudden judgment fell upon Ananias and Sapphira when they sinned, and as a consequence "great fear came upon all." (Acts 5:1-11) "By the
hands of the apostles were many signs and wonders wrought among the people." (Acts 5:12) From the surrounding villages "the multitude" - that is the inhabitants en
masse - gathered to Jerusalem carrying their sick, and they were healed every one." (Acts 5:16) And when their exasperated enemies seized the apostles and thrust
them into the common prison, "the angel of the Lord by night opened the prison doors and brought them forth." (Acts 5:19)

At this very period it was, no doubt, that the martyr Stephen fell. Yes, but ere he sank beneath the blows showered upon him by his fierce murderers, the heavens were
opened, and revealed to him a vision of his Lord in glory. If martyrdom brought such visions now, who would shrink from being a martyr! By a like vision the most
prominent witness to his death became changed into an apostle of the faith he had resisted and blasphemed. And when he in his turn found himself in the grasp of cruel
enemies at Philippi, his midnight prayer was answered by an earthquake which shook the foundations of his prison. Unseen hands struck off the chains which bound
him, freed his feet from the stocks in which they had been made fast, and threw the gaol doors open. The Apostle Peter, too, had experienced a like deliverance when
held a prisoner by Herod at Jerusalem, and this on the very eve of the day appointed for his death. The record is definite and thrilling. "Peter was sleeping between two
soldiers, bound with two chains; and the keepers before the door kept the prison, and behold the angel of the Lord came upon him, and a light shined in the prison; and
he smote Peter on the side and raised him up, saying, Arise up quickly. And his chains fell off from his hands." "The iron gate" of the prison "opened to them of its own
accord," and together they passed into the street.

These are but gleanings from the narrative of the opening chapters of the Acts of the Apostles. Divine intervention was no mystic theory with these men. "All power in
heaven and on earth ' was no mere shibboleth. The story of the infant Church, like the early history of the Hebrew nation, was an unbroken record of miracles. But
there the parallel ends. Under the old economy the cessation of Divine intervention in human affairs was regarded as abnormal, and the fact was explained by national
apostasy and sin. And the times of national apostasy were precisely the period of the prophetic dispensation. Then it was that the Divine voice was heard with
increasing clearness. But in contrast with this, Heaven has now been dumb for eighteen long centuries. This fact, moreover, might seem less strange if prophecy had
ceased with Malachi, and miracles had not been renewed in Messianic times. But though miraculous powers and prophetic gifts abounded in the Pentecostal Church,
yet when the testimony passed out from the narrow sphere of Judaism, and was confronted by the philosophy and civilization of the heathen world - at the very time in
fact when, according to accepted theories, their voice was specially required - that voice died away for ever. Is there nothing here to excite our wonder? Some of
course will dispose of the matter by rejecting every record of miracles, whether in Old Testament times or New, as mere legend or fable. Others again will protest that
miracles are actually wrought today at certain favored shrines. But here in Britain, at least, most men are neither superstitious nor infidel. They believe the Biblical record
of miracles in the past, and they assent to the fact that ever since the days of the apostles the silence of Heaven has been unbroken. Yet when challenged to account for
this, they are either wholly dumb or else they offer explanations which are utterly inadequate, if not absolutely untrue. To plead that the idea of Divine intervention in
human affairs is unreasonable or absurd is only to afford a proof how easily the mind becomes enslaved by the ordinary facts of experience. The believer recognizes
that such intervention was common in ancient times, and the unbeliever most fairly argues that if there really existed a God, all-good and almighty, such intervention
would be common at all times. The taunt would be easily met if the Christian could make answer that this world is a scene of probation where God in His infinite
wisdom has thought fit to leave men absolutely to themselves. But in presence of an open Bible such an answer is impossible. The mystery remains that "God, who at
sundry times and in divers manners spake in time past unto the fathers," never speaks to His people now! The Divine history of the favored race for thousands of years
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                                                  of His power with men, and yet we are confronted by the astounding fact that from the days of the apostles        the/ 159
present hour the history of Christendom will be searched in vain for the record of a single public event to compel belief that there is a God at. 1
that such intervention was common in ancient times, and the unbeliever most fairly argues that if there really existed a God, all-good and almighty, such intervention
would be common at all times. The taunt would be easily met if the Christian could make answer that this world is a scene of probation where God in His infinite
wisdom has thought fit to leave men absolutely to themselves. But in presence of an open Bible such an answer is impossible. The mystery remains that "God, who at
sundry times and in divers manners spake in time past unto the fathers," never speaks to His people now! The Divine history of the favored race for thousands of years
teems with miracles by which God gave proof of His power with men, and yet we are confronted by the astounding fact that from the days of the apostles to the
present hour the history of Christendom will be searched in vain for the record of a single public event to compel belief that there is a God at. 1

CHAPTER 3
HAVE MIRACLES CEASED?

In the old time men worshipped false gods, as they do still in heathendom today. Atheism is the recoil from Christianity rejected. But the unbelief of earnest men who
are willing to believe, but cannot, is not to be confounded with the blind and bitter atheism of apostates.

Nor will it avail to plead that the miracles by which Christianity was accredited at first still live as evidence of its truth. That will not satisfy the question here at issue,
which is not the truth of Christianity but the fact of a silent Heaven. That in presence of the measureless ocean or human suffering in the great world around us, and in
spite of the articulate cry so constantly wrung from the hearts of His faithful people, God should preserve a silence which is absolute and crushing - this is a mystery
which Christianity seems only to render more inscrutable.

Here, however, we are assuming that miracles are possible, and thus we shall incur the contempt of all persons of superior enlightenment. But we can brook their
sneers. Nor will they betray us into the folly of turning aside to enter upon the great miracle controversy, save in so far as the subject in hand requires it. Open infidelity
has made no advance upon the arguments of Hume. Indeed the phenomenal triumphs of modern science have only served to weaken the infidel's position, for they have
discredited the theory that new discoveries in nature might yet account for the miracles of Scripture. The only thing distinctive about the infidelity of our own times is that
it has assumed the dress and language of religion. Among its teachers are "Doctors of Divinity" and Professors in Christian universities and colleges. And as the disciples
and admirers of these men claim for them superior intelligence and special rigor of mental perception, an examination of these pretensions may not be inopportune. But
vivisection is to be deprecated, and mere abstract statements carry little weight. How, then, are we to proceed? An Oxford Professor of the past generation will do as
the corpus vile for the inquiry. Let us turn to the treatise upon "The Evidences of Christianity" in the notorious "Essays and Reviews." Its thesis may be stated in a single
sentence - That the reign of law is absolute and universal. From this it follows of course:

(1) that a miracle is an impossibility,

(2) that Holy Scripture is altogether unreliable.

Inspiration, therefore, is out of the question, save as all goodness and genius are inspired.

It may seem feeble to turn back now to the "Essays and Reviews," but the last forty years have made no change in the German Rationalism which that epoch-making
book first brought to the notice of the average Englishman. These views are being taught to-day in many of our schools of theology. The future occupants of so-called
Christian pulpits are being taught that the miraculous in Scripture must be rejected, and that the Bible must be read like any other book.

Now what concerns us here is not whether this teaching is true: let us assume its truth. Nor yet whether the teachers be honest: we assume their integrity. But what can
be said for their intelligence? Any dullard can trade upon the labors of others. The most commonplace of men can understand and adopt the tenets of the rationalists.
Where mental power will declare itself is in the capacity to review preconceived ideas in the light of the new tenets. Let us apply this test to the Christian rationalists.
The incarnation, the resurrection, the ascension of Christ - these are incomparably the greatest of all miracles. If we accept them the credibility of other miracles
resolves itself entirely into a question of evidence. If we reject them the whole Christian system falls to pieces like a house of cards. To change the figure, when
Christianity is exposed to the clear light and air of "modern thought," what seemed to be a living body crumbles into dust. Yet these men profess unfaltering faith in
Christianity. But while their faith does credit to their hearts, it proves the weakness of their heads. Those who believe in the Divinity of Christ while rejecting inspiration
and miracles, may pose as persons of superior enlightenment - in fact, they are credulous creatures who would believe anything. Such faith as theirs is the merest
superstition. Appeal might here be made to unnumbered witnesses among the scholars and thinkers of our time, who in face of this dilemma have found themselves
compelled to choose "between a deeper faith and a bolder unbelief." If Christ was indeed Divine, no person of ordinary intelligence will question that He had power to
open the eyes of the blind, the ears of the deaf, the lips of the dumb. If He had power to forgive sins, it is a small matter to believe that He had power to heal diseases.
If He could give Eternal Life there is nothing to wonder at in the record that He could restore natural life. And if He is now upon the throne of God, and all power in
heaven and earth is His, every man of common sense will brush aside all sophistries and quibbles about causation and natural laws, and will recognize that our Divine
Lord could do for men today all He did for them in the days of His ministry on earth. But how is it that He does not? I know that if in the days of His humiliation this
poor crippled child had been brought into His presence He would have healed it. And I am assured that His power is greater now than when He sojourned upon earth,
and that He is still as near to us as He then was. But when I bring this to a practical test, it fails. Whatever the reason, it does not seem true. This poor afflicted child
must remain a cripple. I dare not say He cannot heal my child, but it is clear He will not. And why will He not? How is this mystery to be explained? The plain fact is
that with all who believe the Bible the great difficulty respecting miracles is not their occurrence but their absence.

In his "Foundations of Belief," Mr. Balfour reproduces the suggestion that if the special circumstances in which a miracle was wrought were again to recur, the miracle
would recur also. But even if the truth of this could be ascertained, it would have no bearing on the present problem. Miracles, Mr. Balfour avers, are "wonders due to
the special action of Divine power." As then we have to do neither with a mere machine nor with a monster, but with a personal God who is infinite in wisdom and
power and love, how is it that in a world which, pace the philosopher, cries aloud for that "special action," we look for it in vain? In his "Studies Subsidiary to the
Works of Bishop Butler," Mr. Gladstone speaks in the same sense, but still more definitely. In his discussion of Hume's dictum, that miracles are impossible because
they imply the violation of natural laws, he says: "Now, unless we know all the laws of nature, Hume's contention is of no avail; for the alleged miracle may come under
some law not yet known to us." But surely this admission is fatal. The evidential value of miracles, against which Hume is arguing, depends on the assumption that they
are due, as Mr. Balfour says, to "the special action of Divine power," and that but for such action they would not have occurred. That is to say, it is essential that the act
or event represented as miraculous should be supernatural. If, therefore, the "alleged" miracle can be brought within the sphere of the natural, it is thereby shown not be
a real miracle. In other words, it is not a miracle at all.

If a miracle were indeed a violation of the laws of nature, not a few of us who believe in miracles would renounce our faith. For then the word "impossible" would be
transferred to the sphere in which it is rightly predicated of acts attributable to the Almighty. "It is," we declare, "impossible for God to lie": it is equally impossible for
Him to violate His own laws; He "cannot deny Himself." But this vaunted dictum owes its seeming force solely to confounding what is above nature with what is against
nature. Beyond this it is nothing but a cloak for ignorance. Here is a stone upon the road. In obedience to unchanging law it lies there inert and tends to sink into the
ground. Were it to rise from the earth and fly upward toward the sky, it would, you say, be indeed a miracle. But this you know is absolutely impossible. Impossible! A
rude boy who comes along snatches it from us and flings it into the air. This mischievous urchin has thus achieved what you declared to be impossible! But," you
exclaim, "this is mere trifling, we saw the boy throw it up!" Is it by our senses, then, that the limits of possibility are to be fixed? This is materialism with a vengeance!
Suppose the boy himself should fall over a precipice, and you grasped him and drew him up again to safety, would this be a violation of the law of gravitation? Why,
then, should it be such if his rescue were achieved by some unseen hand? A miracle it would be, no doubt, but not "a violation of the laws of nature." As Dean Mansel
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                                                                                                                                                                  a previous
experience." But some thoughtless person may still object that matter can be put in motion only by matter, and that to talk of a stone being raised by an unseen hand is
therefore absurd. Indeed! Will the objector tell us how it is he puts his own body in motion? The power of something that is not matter over matter is one of the
rude boy who comes along snatches it from us and flings it into the air. This mischievous urchin has thus achieved what you declared to be impossible! But," you
exclaim, "this is mere trifling, we saw the boy throw it up!" Is it by our senses, then, that the limits of possibility are to be fixed? This is materialism with a vengeance!
Suppose the boy himself should fall over a precipice, and you grasped him and drew him up again to safety, would this be a violation of the law of gravitation? Why,
then, should it be such if his rescue were achieved by some unseen hand? A miracle it would be, no doubt, but not "a violation of the laws of nature." As Dean Mansel
expresses it, a miracle is merely "the introduction of a new agent, possessing new powers, and therefore not included under the rules generalized from a previous
experience." But some thoughtless person may still object that matter can be put in motion only by matter, and that to talk of a stone being raised by an unseen hand is
therefore absurd. Indeed! Will the objector tell us how it is he puts his own body in motion? The power of something that is not matter over matter is one of the
commonest facts of life. The Apostle Peter walked upon the sea. "Nonsense," the infidel exclaims, with a toss of his head, "that would be a violation of natural laws!"
And yet the phenomenon may have been as simple as that produced when he himself shakes his head! It is possible, moreover, that the laws may yet be explained
under which the miracles were performed. 1 Nor would they cease to be miracles if those laws were known; for the test of a miracle is not that it should be
inexplicable, but that it should be beyond human power to accomplish it. Whether or not the power in exercise be Divine is matter of evidence or inference; but once
the presence of Divine power is ascertained, a miracle, regarded as a fact, is accounted for.

If a surgeon restores sight to a blind man, or a physician rescues a fever patient from death, the fact excites no other emotion than our gratitude. But when we are told
that such cures have been achieved by Divine power with out the use of medicine or the knife, we are called upon to refuse even to examine the evidence. The plain
fact is that men do not believe in "Divine power," or the "unseen hand." Disguise it as we will this is the real point of the controversy. In the case of every human being,
"special action" is a duty if thereby he can relieve suffering or avert disaster; but in the case of the Divine Being it is not to be expected or indeed tolerated! It is
accepted as an axiom that Almighty God must be a cipher in His own world!

The doctrinaire infidel rejects Christianity on the ground that the only evidence of its truth is the miracles by which it was accredited at the first, and that miracles are
impossible - propositions, both of which are untenable. The ordinary infidel, on the other hand, bringing practical intelligence and common sense to bear upon the
question, rejects Christianity because, he argues, if the Christian's God were not a myth He would not remain passive in presence of all the suffering and wrong which
prevail in the world. That is to say, discarding the contention of the doctrinaire philosopher that miracles are impossible, he maintains that if there really existed a
Supreme Being of infinite goodness and power, miracles would abound. And the vast majority of infidels belong to this second category. But though the philosophers
are few, and their sophistries have failed to take hold of the minds of common men, they have well-nigh monopolized the attention of Christian apologists. Common
men, moreover, unlike the philosophers, are apt to be both fair and earnest, and ready to consider any reasonable explanation of their difficulties. But the answer
offered them is for the most part either futile or inadequate.

Mr. Gladstone, for instance, falls back upon the plea that "if the experience of miracles were universal, they would cease to be miracles." But what possible ground is
there for this? They would cease to excite wonder, no doubt; but that is no test of the miraculous. In the beginning of our Lord's ministry, and before the antipathy of the
religious leaders of the Jews took shape in plots for His destruction, His miracles of healing were so numerous and so free to all, that they must have come to be
regarded as matters of course. He "went about," we read, "in all Galilee, healing all manner of disease and all manner of sickness among the people. And the report of
Him went forth into all Syria, and they brought unto Him all that were sick, holden with divers diseases and torments, possessed with devils, and epileptic, and palsied;
and He healed them." (Matthew 4:23, 24 (R.V.)) In presence of such an unlimited display of miraculous power all sense of wonder must have soon died out. But yet
every fresh cure was a fresh miracle, and would have been recognized as such. And so would it be in our own day, if, for example, whenever a wicked man committed
an outrage upon his neighbor, Divine power intervened to strike down the offender and protect his victim. The event would cease to excite the least surprise; but all
would none the less recognize the hand of God, and own His justice and goodness. And there would be no infidels left - except, of course, the philosophers!

The difficulty therefore remains unsolved. The true explanation of it will be considered in the sequel; but at this stage the discussion of it is a mere digression. So far as
the present argument is concerned the matter may be summed up in borrowed words: "The Scripture miracles stand on a solid basis which no reasoning can overthrow.
Their possibility cannot be denied without denying the very nature of God as an all-powerful Being; their probability cannot be questioned without questioning His moral
perfections; and their certainty as matters of fact can only be invalidated by destroying the very foundations of all human testimony."2

CHAPTER 4
EVIDENTIAL VALUE OF MIRACLES

That Paley, and those who follow him have mistaken and misstated the evidential value of the miracles of Christ may seem to some a startling proposition; but it is by no
means a novel one. To this error, moreover, it is that the argument against miracles in John Stuart Mill's "Essays on Religion" owes its seeming cogency.

The unbelief of the Christianized skeptic compares unfavorably with the agnosticism of the honest infidel. The one in rejecting miracles destroys the authenticity of the
Gospels, and thus recklessly undermines the foundations of Christianity. The object of the other is a defense of human reason against supposed encroachments upon its
authority. The one trades in sophistries which have been again and again refuted and exposed. The other propounds arguments which have never yet been adequately
answered. The pseudo-Christian practically joins hands with the atheist; for no amount of special pleading will avail to silence Paley's challenge, "Once believe there is a
God, and miracles are not incredible." The avowed agnostic seizes upon Paley's gratuitous assertion that a revelation can only be made by miracles, and he sets himself
to prove that miracles are wholly invalid for such a purpose.

Among English men of letters Mill's position is almost unique. From the account of his childhood in that saddest of books, his "Autobiography," it would appear that he
approached the study of Christianity from the standpoint of a cultured pagan. He was wholly unconscious, therefore, that his argument against the theologian's position
was entirely in accord with the teaching of Scripture. "A revelation cannot be proved Divine unless by external evidence": such is his mode of restating Paley's thesis.
And the problem this involves may be explained by the following illustration.

A stranger appears, say in London, the metropolis of the world, claiming to be the bearer of a Divine revelation to mankind, and in order to accredit his message he
proceeds to display miraculous power. Let us assume for the moment that after the strictest inquiry the reality of the miracles is established, and that all are agreed as to
their genuineness. Here, then, we are face to face with the question in the most practical way. If the "Christian argument" be sound we are bound to accept whatever
gospel this prophet proclaims. And no one who knows anything of human nature will doubt that it would be generally received. The Christian, however, would be kept
back by the words of the inspired apostle:

"But though we or an angel from heaven should preach unto you any gospel other than that which we preached unto you, let him be anathema." (Galatians 1:8)

In a word, the Christian would at once give up his "Paley" and fall back upon the position of the skeptic in the "Essays on Religion"! He would insist, moreover, on
bringing the new miracle-accredited gospel to the test of Holy Writ, and finding it inconsistent with the gospel he had already received, he would reject it. That is to say,
he would test the message, not by the miracles, but by a preceding revelation known to be Divine.

That Christ came to found a new religion, and that Christianity was received in the world on the authority of miracles - these are theses which command almost
universal acceptance in Christendom. It may seem startling to maintain that both are alike erroneous, and that the Christian position has been seriously prejudiced by the
error. And yet this is the conclusion which the preceding argument suggests, and to which full and careful inquiry will lead us. Is it not a fact that those in whose midst
the miracles of Christ were wrought were the very people who crucified Him as a profane impostor? Is it not a fact that when challenged to work miracles in support of
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"However," says Bishop Butler, in summing up his argument on this subject, "the fact is allowed that Christianity was professed to be received into the world upon the
That Christ came to found a new religion, and that Christianity was received in the world on the authority of miracles - these are theses which command almost
universal acceptance in Christendom. It may seem startling to maintain that both are alike erroneous, and that the Christian position has been seriously prejudiced by the
error. And yet this is the conclusion which the preceding argument suggests, and to which full and careful inquiry will lead us. Is it not a fact that those in whose midst
the miracles of Christ were wrought were the very people who crucified Him as a profane impostor? Is it not a fact that when challenged to work miracles in support of
His Messianic claims He peremptorily refused? (Matthew 12:38-39; 16:1-4)

"However," says Bishop Butler, in summing up his argument on this subject, "the fact is allowed that Christianity was professed to be received into the world upon the
belief of miracles," and "that is what the first converts would have alleged as their reason for embracing it." Language cannot be plainer. The "first converts," having
witnessed the miracles, reasoned out the matter, and concluded that he who wrought them must be sent of God; and thus became converts. But where is the authority
for such a statement? As a matter of fact not one of the disciples is reported to have attributed his faith to that ground. 1 The narrative of the first Passover of the
ministry, which may seem at first sight to refute this, is in fact the clearest proof of it. Here are the words:

"Many believed on His name, beholding His signs which He did. But Jesus did not trust Himself unto them, for that He knew all men. (John 2:23-24 (R.V.))

That is to say, He refused to recognize any such discipleship.

Then follows the story of Nicodemus, who was one of the number of these miracle-made converts. He had reasoned himself into discipleship, precisely as Butler
supposes; but, as Dean Alford expresses it,2 he had to be taught that "it is not learning that is needed for the kingdom, but life, and life must begin by birth." Such is
throughout the testimony of St. John. Entirely in harmony with it is the testimony of St. Peter, who shared with him the special privilege of witnessing that greatest of the
miracles, the Transfiguration on the Holy Mount. "Being born again (he writes), not of corruptible seed, but of incorruptible, by the Word of God."3

Still more striking and significant is the case of St. Paul. As great a reasoner as Butler, and moreover a man of unswerving devotion to what he deemed to be the truth,
the completed testimony of the ministry and miracles of Christ left him a bitter opponent and persecutor of Christianity. "I obtained mercy" is his own explanation of the
change which took place in him. And again, "It pleased God, who called me by His grace, to reveal His Son in me." Some may call such language mystical. To others,
who are themselves what St. Paul till then had been, it may even seem offensive. But whatever its meaning, and however regarded, certain it is that it implies something
wholly different from what Bishop Butler's words would indicate. 4

But if the miracles were not intended to be a ground of faith in Christ, why, it will be asked, were they given at all? They had a twofold character and purpose. Just as a
good man who is possessed of the means and the opportunity to relieve suffering is impelled to action by his very nature, so was it with our blessed Lord. When "the
Word was made flesh and tabernacled among us," it was, if we may so speak with reverence, a matter of course that sickness and pain and even death should give way
before Him. He "went about doing good and healing all that were oppressed of the devil because God was with Him." The skeptics talk as though our Lord were
represented as stopping in His teaching at intervals in order to work some miracle to silence unbelief. The idea is absolutely grotesque in its falseness. On the contrary
we read such statements as this, that "He did not many mighty works because of their unbelief."(Matthew 13:58) As a matter of fact, while there is not recorded a
single instance in the whole course of His ministry where faith appealed to Him in vain - and this it is which makes the inexorable reign of law to-day so strange and
overwhelming - neither is there recorded a solitary instance where the challenge of unbelief was rewarded by a miracle. Every challenge of the kind was met by
referring the caviler to the Scriptures.

And this suggests the second great purpose for which the miracles were given. With the Jew politics and religion were inseparable. Every hope of spiritual blessing
rested on the coming of Messiah. With that advent was connected every promise of national independence and prosperity. The pious few who constituted the little
band of His true disciples thought first and most of the spiritual aspect of His mission. The multitude thought only of deliverance from the Roman yoke, and the
restoration of the bygone glories of their kingdom. In the case of all alike His chief credentials were to be sought in the Scriptures which foretold His coming, and to
these it was that His ultimate appeal was always made. "Ye are searching the Scriptures," He said to the Jews, "and these are they which bear witness of Me, and ye
will not come to Me." (John 5: 39, 40)

"If they hear not Moses and the prophets neither will they be persuaded though one rose from the dead." (Luke 16:31)

In this respect the evidence of the miracles was purely incidental. It is nowhere suggested that they were given to accredit the teaching; their evidential purpose was
solely and altogether to accredit the Teacher. It was not merely that they were miracles, but that they were such miracles as the Jews were led by their Scriptures to
expect. Their significance depended on their special character,5 and their relation to a preceding revelation accepted as Divine by those for whose benefit they were
accomplished.

And this suggests, it may be remarked in passing, another flaw in the Christian argument from miracles, as usually stated. What is supernatural is not of necessity Divine.
"Every one who works miracles is sent of God: this man works miracles, therefore He is sent of God." The logic of the syllogism is perfect. But the Jew would rightly
repudiate the major premise, and of course reject the conclusion. As a matter of fact he attributed the miracles of Christ to Satan, and our Lord met the taunt, not by
denying Satanic power, but by appealing to the nature and purpose of His acts. As they were manifestly aimed against the archenemy, they could not, He urged, be
assigned to his agency.

The subordination of the testimony of miracles to that of Scripture appears more plainly still in the teaching after the resurrection. "Beginning (we read) at Moses and all
the prophets He expounded unto them in all the Scriptures the things concerning Himself." And again, "These are the words which I spake unto you while I was yet with
you, that all things must be fulfilled which were written in the law of Moses and in the prophets and in the Psalms concerning Me."6 Nor was it otherwise when the
apostles took up the testimony. St. Peter's appeal, addressed to the Jews of Jerusalem, was to "all the prophets, from Samuel and those that follow after, as many as
have spoken."(Acts 3:24) Such also was St. Paul's defense when arraigned before Agrippa' "I continue unto this day (he declared) witnessing both to small and great,
saying none other things than those which the prophets and Moses did say should come."(Acts 26:22) And when we turn to the dogmatic teaching of the Epistles we
have the same truth still more explicitly enforced, that Christ

"was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers, and that the Gentiles might glorify God for His mercy, as it is
written."(Romans 15:8, 9)

Page after page might thus be filled to prove the falseness of the dictum here under discussion. "A new religion"! It would be nearer the truth to declare that one great
purpose of Messiah's advent was to put an end to the reign of religion altogether. Such a statement would be entirely in keeping with the spirit of the only passage in the
New Testament where the word occurs in relation to the Christian life. (James 1:27) Christ was Himself the reality of every type, the substance of every shadow, the
fulfillment of every promise of the old religion. Whether we speak of the altar or the sacrifice, the priest or the temple in which He ministered, Christ was the antitype of
all. His purpose was not to set these aside that He might set up others in their place - He came, not to destroy the law and the prophets, but to fulfill them. The very
details of that elaborate ritual, the very furniture of that gorgeous shrine which was the scene and center of the national worship, all pointed to Him. The ark of the
covenant, the mercy-seat which covered it, the most holy place itself, and the veil which shut it in - all were but types of Him. The several altars and the many sacrifices
bore witness to His infinite perfections and the varied aspects of His death as bringing glory to God and full redemption to mankind. In plain truth, the attempt to set up
a religion now, in the sense in which Judaism was a religion, is to deny Christianity and to apostatize from Christ. 7
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In the light of this truth the force of the skeptic's argument is wholly dissipated. When the Nazarene appeared, the question with the Jew was not whether, like another
John the Baptist, He was "a man sent of God," but whether He was the Sent One, the Messiah to whom all their religion pointed and all their Scriptures bore testimony.
details of that elaborate ritual, the very furniture of that gorgeous shrine which was the scene and center of the national worship, all pointed to Him. The ark of the
covenant, the mercy-seat which covered it, the most holy place itself, and the veil which shut it in - all were but types of Him. The several altars and the many sacrifices
bore witness to His infinite perfections and the varied aspects of His death as bringing glory to God and full redemption to mankind. In plain truth, the attempt to set up
a religion now, in the sense in which Judaism was a religion, is to deny Christianity and to apostatize from Christ. 7

In the light of this truth the force of the skeptic's argument is wholly dissipated. When the Nazarene appeared, the question with the Jew was not whether, like another
John the Baptist, He was "a man sent of God," but whether He was the Sent One, the Messiah to whom all their religion pointed and all their Scriptures bore testimony.

"We have found the Messiah:" "We have found Him of whom Moses in the law, and the prophets, did write." (John 1:41, 45)

Such were the words in which His disciples gave expression to their faith, and by which they sought to draw others to Him. The question, then, is not whether a
revelation can be accredited by external evidence, but whether such evidence can avail to accredit a person whose coming has been foretold. And this no accurate
thinker would for a moment dispute. In Dean Swift's fierce invective against the Irish bishops of his day he suggested that they were highwaymen who, having waylaid
and robbed the prelates appointed by the Crown, had entered on their Sees in virtue of the stolen credentials. The whole point of this satire lay in the theoretical
possibility of the suggestion. Nothing is more difficult in certain circumstances than to accredit an envoy. But, if he be expected, the merest trifle may suffice. An agent is
sent upon some mission of secrecy and danger. A messenger will follow later with new and full instructions for his guidance. The messenger is described to him, but his
sense of the peril of his position makes him plead that he shall have adequate credentials. In response to his appeal I pick up a scrap of paper, tear it in two, and
handing him the half I tell him that the other moiety will be presented by the envoy. No document, however elaborate, would give surer proof of his identity than would
that torn piece of paper.

Thus we see in what sense, and how certainly and simply, "external evidence" may avail "to accredit a revelation." And the skeptic's objection being set aside, he is
again confronted with the irrefutable force of Paley's argument upon the main issue.

But another question claims notice here, ignored alike by exponent and objector. They have discussed the problem from the purely human standpoint, whereas the
revelation offered for our acceptance claims to be Divine. Man is but a creature; can God not speak to him in such wise that His word shall carry with it its own
sanction and authority? To assert that God cannot speak thus to man is practically to deny that He is God. To assert that He has never in fact spoken thus involves a
transparent petitio principii.. It might be urged that the authenticity of prophecy and promise has been established by their fulfillment. But certain it is that the prophets
declare that God did thus speak to them, the Scriptures assume it, and the faith of the Christian endorses it

CHAPTER 5
A NEW DISPENSATION

In the preceding chapter it has been shown that on this question of the evidential value of miracles the infidel is right and the Christian is wrong. It is not true that a
revelation can only be made by miracles. The error of Paley's thesis can be demonstrated by argument. It can be exemplified moreover by reference to the case of the
Baptist, who, though the bearer of a Divine revelation of supreme importance, had no miracles to appeal to in support of it. (John 10:41) It has been further argued that,
so far as their evidential force was concerned, the "Christian miracles" were for that favored people "of whom, as concerning the flesh, Christ came." And if this be well
founded we shall be prepared to find that so long as the kingdom was being preached to Jews, miracles abounded, but that when the gospel appealed to the heathen
world, miracles lost their prominence, and soon entirely ceased. The question remains whether the sacred record will confirm this supposition.

Who can fail to mark the contrast between the earlier and the later chapters of the Acts of the Apostles? Measured by years the period they embrace is comparatively
brief; but morally the latter portion of the narrative seems to belong to a different age. And such is in fact the case. A new dispensation has begun, and the Book of the
Acts covers historically the period of the transition. "To the Jew first" is stamped on every page of it. The Savior's prayer upon the Cross (Luke 23:34) had secured for
the favored nation a respite from judgment. And the forgiveness asked for carried with it a right to priority in the proclamation of the great amnesty. When "the apostle
of the circumcision," by express revelation, brought the gospel to Gentiles they were relegated to a position akin to that formerly held by the "proselytes of the gate."1
And even "the apostle of the Gentiles" addressed himself first, in every place he visited, to the children of his own people. And this not from prejudice, but by Divine
appointment. "It was necessary," he declared at Pisidian Antioch, "that the word of God should first be spoken to you." (Acts 13:46 (R.V.); cf 17:2, 10; 18:1-4) Even
at Rome, deeply though he longed to visit the Christians there (Romans 1:2), his first care was to summon "the chief of the Jews," and to them "he testified the kingdom
of God." And not until the testimony had been rejected by the favored people did the word go forth,

"The salvation of God is sent unto the Gentiles, and they will hear it." (Acts 28:17, 23, 28)

But, it will be objected, the Epistle to the Romans had been already written. True; but this only makes the narrative of the Acts still more significant. Those who profess
to account for the Bible on natural principles seem ignorant of some of the main facts of the problem they pretend to solve. They give no explanation of the omissions of
Scripture. Contrast, for example, the first Gospel with the fourth. The writers of both shared the same teaching and were instructed in the same truths. How is it, then,
that Matthew contains not a single sentence which is foreign to the purpose for which it was written, as presenting Israel's Messiah, the "son of David, the son of
Abraham"?2 How is it that John, which presents Him as the Son of God, omits even the record of his birth, and deals throughout with truth for all scenes and all time?
And so with the Acts of the Apostles. As St. Paul's companion and fellow-laborer, the writer must have been familiar with the great truths revealed to the Church in the
earlier Epistles, but not a trace of them appears in his treatise. Written under the Divine guidance for a definite purpose, nothing foreign to that purpose finds a place. To
the superficial it may appear but a chance collection of incidents and memoirs, and yet, as has been rightly said "there is not a book upon earth in which the principle of
intentional selection is more evident to a careful observer."3

The special and distinctive position enjoyed by the Jew was a main feature of the economy then about to close. "There is no difference" (Romans 3:22) is a canon of
Christian doctrine. Men talk of the Divine history of the human race, but there is no such history. The Old Testament is the Divine history of the family of Abraham. The
call of Abraham was chronologically the central point between the creation of Adam and the Cross of Christ, and yet the story of all the ages from Adam to Abraham is
dismissed in eleven chapters. And if during the history of Israel the light of revelation rested for a time upon heathen nations, it was because the favored nation was
temporarily in captivity. But God took up the Hebrew race that they might be a center and channel of blessing to the world. It was owing to their pride that they came
to regard themselves as the only objects of Divine benevolence. When some great French wine-grower appoints an agent in this country, he no longer supplies his
wines except through that agent. His object, however, is not to hinder but to facilitate the sale, and to ensure that spurious wines shall not be palmed off upon the public
in his name. Akin to this was the purpose with which Israel was called out in blessing. The knowledge of the true God was thus to be maintained on earth. 4 But the
Jews perverted agency into a monopoly of Divine favor. That temple which was to have been a "house of prayer for all nations" (Mark 11:17 (R.V.)) they treated as
though it were not God's house, but their own, and ended by degrading it till it became at last "a den of thieves." But the position thus Divinely accorded them implied a
priority in blessing. And this principle pervades not only the Old Testament Scriptures but the Gospels. To us indeed it is natural to read the Gospels in the light of the
Epistles, and thus "to read into them" the wider truths of Christianity. But if the canon of Scripture ended with the Gospels this would be impossible. 5 Suppose again
the Epistles were there, but the Acts of the Apostles left out, how startling would appear the heading "To the Romans," which would confront us on turning from the
study of the Evangelists! How could we account for the transition this involved? How could we explain the great thesis of the Epistle, that there is no difference between
Jew and Gentile, both being by nature on a common level of sin and ruin, both being called in grace to equal privileges and glory? The earlier Scriptures will be
searched in vain for teaching such as this. Not the Old Testament merely but even the Gospels themselves are seemingly separated from the Epistles by a gulf. To
 Copyright
bridge  over (c)
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                                                which the Acts of the Apostles has been given to the Church. The earlier portion of the book is the completion       / 159
                                                                                                                                                                  of and
sequel to the Gospels; its concluding narrative is introductory to the great revelation of Christianity.
the Epistles were there, but the Acts of the Apostles left out, how startling would appear the heading "To the Romans," which would confront us on turning from the
study of the Evangelists! How could we account for the transition this involved? How could we explain the great thesis of the Epistle, that there is no difference between
Jew and Gentile, both being by nature on a common level of sin and ruin, both being called in grace to equal privileges and glory? The earlier Scriptures will be
searched in vain for teaching such as this. Not the Old Testament merely but even the Gospels themselves are seemingly separated from the Epistles by a gulf. To
bridge over that gulf is the Divine purpose for which the Acts of the Apostles has been given to the Church. The earlier portion of the book is the completion of and
sequel to the Gospels; its concluding narrative is introductory to the great revelation of Christianity.

But was not the death of Stephen, recorded in the seventh chapter, the crisis of the Pentecostal testimony? Undoubtedly it was; and thereupon "the apostle to the
Gentiles" received his commission. But it was a crisis akin to that which marked the ministry of our blessed Lord Himself when the Council at Jerusalem decreed his
destruction. (Matthew 12:14) From that time He enjoined silence respecting His miracles (Matthew 12:15-16), and His teaching became veiled in parables (Matthew
13). But though His ministry entered upon this altered phase, it continued until His death. So was it in the record of the Acts. Progress in revelation, like growth in
nature, is gradual, and sometimes can be appreciated only by its developments. The apostle to the circumcision gives place to the apostle to the Gentiles as the central
figure in the narrative, but yet in every place the Jew is still accorded a priority in the offer of blessing, and it is not until, in every place from Jerusalem round to Rome,
that blessing has been despised, that the Pentecostal dispensation is brought to a close by the promulgation of the solemn decree, "The salvation of God is sent unto the
Gentiles."6

The hopes excited in the breasts of the disciples by their Lord's last words of cheer and promise were more than realized. Converts flocked to them by thousands, and
"signs and wonders were wrought among the people." And, as already noticed, not only was Divine power in exercise to accredit their testimony, but also to deliver
them from outrage, and rescue them from bonds and imprisonment. Nor was St. Paul behind the rest in these respects. But compare the record of Pentecostal days
with the narrative of his imprisonment in Rome, and mark the change! When dragged to gaol at Philippi as a common disturber of the peace, Heaven came down to
earth in answer to his midnight prayer, the prison doors flew open, his gaoler became a disciple, and the magistrates who had committed him, besought him, with
obsequious words, to comply with commands they no longer dared to enforce. But now he is "the prisoner of the Lord." His bonds are known everywhere to be for
Christ. (Philippians 1:13) In other words, there is no side issue, no incidental charge, as at Philippi, to conceal the true character of the accusation against him. It is a
public fact that it is only because he is a teacher of Christianity that he is held in bonds. If the received theory respecting miracles be well founded, this is the scene and
here is the occasion for "signs and wonders and mighty deeds," such as he had appealed to in his earlier career. (2 Corinthians 12:12) But Heaven is silent There is no
earthquake now to awe his persecutors. No angel messenger strikes off his chains. He stands alone, forsaken of men, even as his Master was, and seemingly forsaken
of God. 7 How natural the skeptic's taunt that miracles were cheap with the peasants of Galilee and the rabble of Jerusalem! A miracle at Nero's Court might indeed
have "accredited Christianity." In truth, it might have shaken the world. But miracle there was none; for, the special testimony to the Jew having ceased, the purpose for
which miracles were given was accomplished.

Like a day that breaks with unclouded splendor, and approaches noontide in all the glory of perfect summer, but then begins to wane, and early closes in amidst the
gloom of gathering storm-clouds that shut out the sky and darken all the scene, so was it with the course of that brief story. At the first great Pentecost three thousand
converts were baptized in a single day, the manifested power of God filled every soul with awe, and those who were His own had "gladness of heart" and "favor with all
the people." And when the first threat of persecution drove them together in prayer, "the place was shaken where they were assembled... and with great power gave
the apostles witness of the resurrection of the Lord Jesus." (Acts 4:23-33) The seeming check of the first martyr's death was followed by the conversion of him who
caused it, the fierce persecutor and blasphemer, won over to the faith he had struggled to destroy, and chained to the chariot-wheels of the triumph of the gospel. (2
Corinthians 2:14) But now we see that same Paul, albeit the greatest of the apostles and the foremost champion the faith has ever known, standing alone at Caesar's
judgment-seat, a weak, crushed man, given up to death to satisfy the policy or caprice of Imperial Rome. In days to come "the song of Moses and the song of the
Lamb" shall mingle once again in the anthem of the redeemed (Revelation 15:3): the song of Moses

I will sing unto the Lord for He hath triumphed gloriously,

The horse and his rider hath He thrown into the sea" -

that song of the public triumph of Divine power openly displayed; and the song of the Lamb - the song of that deeper but hidden triumph of faith in the unseen. But now
the song of Moses has ceased, and the Church's only song is the song of Him who overcame, and won the throne through open defeat and shame. The days of the
"rushing mighty wind," "the tongues of fire," the earthquake shock, are past. The anchor of the Christian's hope is firmly fixed in the veiled realities of heaven. He
endures "as seeing Him who is invisible."

CHAPTER 6
CHRISTIANITY DISTINGUISHED

The Sovereign of the Universe is on the whole a good Sovereign, but with so much business on His hands that He has not time to look into details. Such was Cicero's
apology two thousand years ago for Jupiter's neglect of his terrestrial kingdom. 1 And the words would fairly express the vague thoughts which float through the minds
of common men if they think of God at all in relation to the affairs of earth. But there are times in every life when, in the language of the old Psalm, "heart and flesh cry
out for the living God." (Psalms 74:2) The living God: not a mere Providence, but a real Person - a God to help us as our fellow-man would help if only he had the
power. And at such times men pray who never prayed before; and men who are used to pray, pray with a passionate earnestness they never knew before. But what
comes of it? "When I cry and call for help He shutteth out my prayer": (Lamentations 3:8 (R.V.)) such is the experience of thousands. Men do not speak of these
things; but, as they brood over them, the cold mist of a settled unbelief quenches the last spark of faith in hearts chilled by a sense of utter desolation, or roused to
rebellion by a sense of wrong.

To some no doubt all this will savor of the mingled profanity and ignorance of unbelief. But by many these pages will be welcomed as giving full and fair expression to
familiar thoughts. And the statement of these difficulties here is made with a view to their solution. But where is that solution to be found? It is no novel experience with
men that Heaven should be silent. But what is new and strange and startling is that the silence should be so absolute and so prolonged; that, through all the changing
vicissitudes of the Church's history for nearly two thousand years that silence should have remained unbroken. This it is which tries faith, and hardens unfaith into open
infidelity.

Can this mystery be solved? Mere speculations respecting it are profitless. The solution must be found in Holy Scripture, if at all. The Old Testament, of course, will
throw no light on it. Neither will the Gospels afford a clew; for these are the record of "days of heaven upon earth." Nor yet need it be sought in the Acts of the
Apostles, for, as already seen, the Book is the record of a transitory dispensation marked by abundant displays of the power of God among men. Is it not clear that if
the key to the great secret of the Gentile dispensation can be found at all, it is in the writings of the apostle to the Gentiles that we must make search for it?

But here the ways divide. The wide and well-worn highway of religious controversy will never lead us to the truth we seek. That is reached only by a path which the
general reader will refuse. Our choice lies between a study of these Epistles viewed as disclosing the "Pauline" developments, or perversions, of the teaching of the great
Rabbi of Nazareth, or as containing that further revelation promised and foreshadowed by our Divine Lord in the later discourses of His ministry on earth. The one road
is deemed the highway of modern enlightenment, the other is disparaged as a by-path now disused, or frequented only by the mystic and the unlearned. But in this
sphere popularity is no test of truth. Let the atheistic evolutionist account for it if he can, the fact remains that man is essentially a religious being. He may sink so low as
toCopyright  (c) 2005-2009,
   deify humanity  and make Infobase     Media
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                                                   god of some sort he must have. 2 Religion is a necessity to him. The Christian religion prevails in Christendom;        / 159
                                                                                                                                                                        other
systems hold sway among the decaying civilizations of the world; but neither the deepest degradation nor the highest enlightenment has ever produced a single nation or
tribe of atheists.
general reader will refuse. Our choice lies between a study of these Epistles viewed as disclosing the "Pauline" developments, or perversions, of the teaching of the great
Rabbi of Nazareth, or as containing that further revelation promised and foreshadowed by our Divine Lord in the later discourses of His ministry on earth. The one road
is deemed the highway of modern enlightenment, the other is disparaged as a by-path now disused, or frequented only by the mystic and the unlearned. But in this
sphere popularity is no test of truth. Let the atheistic evolutionist account for it if he can, the fact remains that man is essentially a religious being. He may sink so low as
to deify humanity and make self his god, but a god of some sort he must have. 2 Religion is a necessity to him. The Christian religion prevails in Christendom; other
systems hold sway among the decaying civilizations of the world; but neither the deepest degradation nor the highest enlightenment has ever produced a single nation or
tribe of atheists.

This undoubted fact, however, may well give rise to most serious thoughts. It cannot be admitted that the element of truth is of no account in religion, or that all these
religions are equally acceptable. And once we come to the question of their relative excellence the religion of Christendom defies all comparison. May we, then,
maintain that all adherents of the Christian religion are assured of Divine favor? Let us for a moment, forgetting what is due to "the spirit of the age," assume the Divine
authority of Scripture, and we shall find ourselves confronted by doubts whether religion in this sense is of any avail whatever. Judaism was, indeed, a Divine religion. It
had "ordinances of Divine service and its sanctuary," (Hebrews 9:1(R.V.)) Divinely appointed in a sense to which no other system could pretend. And yet we read:

"He is not a Jew who is one outwardly, neither is that circumcision which is outward in the flesh; but he is a Jew who is one inwardly, and circumcision is that of the
heart." (Romans 2:28)

And again,

"For neither is circumcision anything, nor uncircumcision, but a new creature." (Galatians 6:15)

Now, if in a religion which seemed to consist so much in externals, the externals were absolutely of no value whatever save as they had their counterpart and reality in a
man's heart and life, this surely must be still more true of Christianity. May we not assert with confidence that he is not a Christian who is one outwardly, but he only is a
Christian who is one inwardly? May we not maintain that there is a distinction sharp and clear between Christianity and the religion of Christendom.

In the case of the Roman and Greek Churches, this distinction becomes a deep and yawning gulf. And further, as Mr. Froude has well said, in those countries which
rejected the Reformation, "culture and intelligence have ceased to interest themselves in a creed which they no longer believe. The laity are contemptuously indifferent,
and leave the priests in possession of the field in which reasonable men have ceased to expect any good thing to grow. This is the only fruit of the Catholic reaction of
the sixteenth century." And he adds: "If the same phenomena are beginning to be visible in England, coincident with the repudiation by some of the clergy of the
principles of the Reformation; and if they are permitted to carry through their Catholic 'revival,' the divorce between intelligence and Christianity will be as complete
among ourselves as it is elsewhere." "Between intelligence and Christianity" a divorce is impossible. But by "Christianity" the author here means "the religion of
Christendom"; and with this correction his assertion is irrefutable. Mr. Balfour's "Foundations of Belief" escapes the difficulty here suggested by stopping short at the
very threshold. His work is "introductory to the study of theology." And here his criticisms are searching, and his logic is without a flaw. But one step more would have
brought him to the point where the ways divide. What is the theology he is aiming at? Is it the religion of Christendom - a human religion based on a Divine ideal, framed
to reach and regulate men's opinions and conduct so far as the spiritual side of their complex being is concerned? Or is it

Christianity - a Divine revelation commanding the faith and thus molding the character and controlling the whole life of those who receive it? In the estimation of some
the great religion of Asia compares favorably with that of Christendom, on account of its freedom from priestcraft and ceremonial observances, its repudiation of
penance and everything of mere asceticism, and the singular truth and beauty of its doctrine of "the middle path." But the comparison is altogether dishonest. It is drawn
between the ideal Buddhism of our English admirers of Gautama, and the Christian system in its more corrupt developments. The practical Buddhism of Buddhist races
is a gross and degrading superstition, and it cannot compare with the Christian religion even at its worst. And even the refined Buddhism presented by its Western
exponents is wanting in that ennobling element which is distinctive of Christianity. The wholly legendary and half mythical story of Gautama's life are a poor equivalent
for the well-ascertained facts of the ministry of Christ. 3 Here let a Witness speak whose judgment is warped by no religious bias.

"It was reserved for Christianity," says Mr. Lecky, "to present to the world an ideal character which, through all the changes of eighteen centuries has filled the hearts of
men with an impassioned love, has shown itself capable of acting on all ages, nations, temperaments, and conditions; has not only been the highest pattern of virtue, but
the highest incentive to its practice, and has exerted so deep an influence that it may be truly said that the simple record of three short years of active life has done more
to regenerate and soften mankind than all the disquisitions of philosophers and all the exhortations of moralists. This has, indeed, been the well-spring of whatever has
been best and purest in the Christian life. Amid all the sins and failings, amid all the priestcraft, the persecutions, and fanaticism which have defaced the Church, it has
preserved in the character and example of its Founder an enduring principle of regeneration."

If the Christian religion, even in its outward and human side, can justly claim such a testimony as this, what words are adequate to describe Christianity in the higher and
deeper sense? And let no one carp at this distinction as fanciful or forced. In fact, it is broad and vital. Just as the religion of Asia is based on the life and teaching of
Gautama, so the religion of Christendom, regarded as a human system, claims to be based on the life and teaching of the great Rabbi of Nazareth. But the advent and
ministry of Christ were, in fact, introductory to the great revelation of Christianity. Thus was crowned and completed, as it were, the fabric which had been rearing for
ages. In the public aspect of it His mission had relation to the economy about to close. He was "born under the law." (Galatians 4:4) He "was a minister of the
circumcision for the truth of God." Hence His words, "I am not sent but unto the lost sheep of the house of Israel." And as the result, infinite love, and grace which
knows no distinctions, were restrained. "I have a baptism to be baptized with," He exclaimed, "and how am I straitened till it be accomplished!"

CHAPTER 7
ANOTHER GREAT TRUTH

Just half a century ago the theologians of Christendom were startled by the publication of Ferdinand Christian Baur's treatise on Paul. 1 It was an epoch-making book.
The author's critical researches had led him to assert the unquestionable authenticity of the Epistles to the Romans, the Corinthians, and the Galatians. And fastening on
these writings as our safest guides in historical inquiries respecting the character and rise of primitive Christianity, he went on to demonstrate its Pauline origin. "These
authentic documents," he urged (to quote a recent writer), "reveal antitheses of thought, a Petrine and a Pauline party in the Apostolic Church. The Petrine was the
primitive Christian, made up of men who, while believing in Jesus as the Messiah, did not cease to be Jews, whose Christianity was but a narrow neo-Judaism. The
Pauline was a reformed and Gentile Christianity, which aimed at universalizing the faith in Jesus by freeing it from the Jewish law and traditions. The universalism of
Christianity, and, therefore, its historical importance and achievements, are thus really the work of the Apostle Paul. His work he accomplished not with the approval
and consent, but against the will and in spite of the efforts and oppositions, of the older apostles, and especially of their more inveterate adherents who claimed to be
the party of Christ."2

If we are to understand the sequel to the present argument we must rescue from its false environment of German rationalism the important truth which Baur thus brought
to light and distorted. 3 We must need recognize the intensely Jewish character of the Pentecostal dispensation. And in this connection we must also apprehend the
twofold aspect of the death of Christ. The Cross was the manifestation of Divine love without reserve or limit; but it was also the expression of man's unutterable
malignity. Did reverence permit us to give play to imagination on such a subject, we might suppose the death of Christ accomplished by the Roman power in spite of
protests and appeals from an aggrieved and downtrodden Jewish people. More than this, we might suppose "the King of the Jews" given up to death on grounds of
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And who will dare to aver that the atoning efficacy of the death of our Divine Lord, however accomplished, could be less than infinite? But mark the emphasis which
to light and distorted. 3 We must need recognize the intensely Jewish character of the Pentecostal dispensation. And in this connection we must also apprehend the
twofold aspect of the death of Christ. The Cross was the manifestation of Divine love without reserve or limit; but it was also the expression of man's unutterable
malignity. Did reverence permit us to give play to imagination on such a subject, we might suppose the death of Christ accomplished by the Roman power in spite of
protests and appeals from an aggrieved and downtrodden Jewish people. More than this, we might suppose "the King of the Jews" given up to death on grounds of
public policy, yet treated to the last with all the respect and homage due to His personal character and royal claims.

And who will dare to aver that the atoning efficacy of the death of our Divine Lord, however accomplished, could be less than infinite? But mark the emphasis which
Scripture lays upon the manner of His death. It was "the death of the Cross." No element of contempt or hate was wanting. Imperial Rome decreed it, but it was the
favored people who demanded it. The "wicked bands" by which they murdered their Messiah were those of their heathen masters, but the responsibility for the act was
all their own. Nor was it the ignorant rabble of Jerusalem that forced the Roman government to set up the cross on Calvary. Behind the mob was the great Council of
the nation. Neither was it a sudden burst of passion that led these men to clamor for His death. Hostile sects forgot their differences in deep-laid plots to compass His
destruction. The time, moreover, was the Paschal feast, when Jews from every land were gathered in Jerusalem. Every interest, every class, every section of that
people shared in the great crime. Never was there a clearer case of national guilt. Never was there an act for which a nation could more justly be summoned to
account.

But Infinite mercy could forgive even that transcendent sin, and in Jerusalem itself it was that the great amnesty was first proclaimed. Pardon and peace were preached,
by Divine command, to the very men who crucified the Son of God! But here prevailing misconceptions are so fixed that the whole significance of the narrative is lost.
The apostles were Divinely guided to declare that if, even then, the "men of Israel" repented, their Messiah would return to fulfill to them all that their, own prophets had
foretold and promised of spiritual and national blessing. 4

To represent this as Christian doctrine, or the institution of "a new religion," is to betray ignorance alike of Judaism and of Christianity. The speakers were Jews - the
apostles of One who was Himself "a minister of the circumcision." Their hearers were Jews, and as Jews they were addressed. The Pentecostal Church which was
based upon the testimony was intensely and altogether Jewish. It was not merely that the converts were Jews, and none but Jews but that the idea of evangelizing
Gentiles never was even mooted. When the first great persecution scattered the disciples, and they "went everywhere preaching the Word," they preached, we are
expressly told, "to none but to the Jews."5 And when after the lapse of years Peter entered a Gentile house, he was publicly called to account for conduct that seemed
so strange and wrong. 6

In a word, if "To the Jew first" is characteristic of the Acts of the Apostles as a whole, "To the Jew only" is plainly stamped upon every part of these early chapters,
described by theologians as the "Hebraic section" of the book. The fact is clear as light. And if any are prepared to account for it by Jewish prejudice and ignorance,
they may at once throw down this volume, for it is here assumed that the apostles of the Lord, speaking and acting in the memorable days of Pentecostal power, were
Divinely guided in their work and testimony.

The Jerusalem Church, then, was Jewish. Their Bible was the Jewish Scriptures. The Jewish temple was their house of prayer and common meeting-place. (Acts 2:46;
3:1, 5:42) Their beliefs and hopes and words and acts all marked them out as Jews. Hence the amazing number of the converts. On the day of Pentecost alone three
thousand were baptized. (Acts 2:41) Soon afterwards their company would seem to have more than trebled. 7 At the time of the sin and death of Ananias and
Sapphira, still further "multitudes, both of men and women," were added to their company. And at the time of the appointment of the men who, by a strange vagary of
tradition, have been misnamed "the deacons,"8 it is recorded that

"the number of the disciples multiplied in Jerusalem greatly, and a great company of the priests were obedient to the faith."

(Acts. 6:7)

Nothing was further from the thoughts of these men than "founding a new religion." On the contrary, while hailing the rejected Nazarene as their national Messiah, they
clung with passionate devotion to the religion of their fathers.

But what bearing has all this upon the question here? The Jews had crucified the Messiah. But now, when vengeance swift and terrible might have been expected to fall
upon that guilty people, Divine mercy held back the judgment and called them once again to repentance. The testimony was full and clear, and it was confirmed by a
signal display of miraculous power. But what was the answer of the men who sat "in Moses' seat" - the accredited leaders and representatives of the nation? (Matthew
23:2) By the murder of Stephen they re-enacted, so far as it was in their power to re-enact, the supreme tragedy of Calvary. Having regard to all the events which
marked the interval, that further crime betokened a more deliberate hate, and therefore a greater depth of guilt, even than the Crucifixion itself. There was no popular
clamor now to blind their judgment. When, some months before, in a formal meeting of their national senate, the plot to murder the apostles was first mooted, it was
one of the great doctors of the Sanhedrin who intervened on their behalf. 9 Gamaliel's words, moreover, and the action which the council took on them, give proof how
entirely the position and teaching of the apostles were within the scope of Jewish beliefs and hopes, and how thoroughly they were regarded as a Jewish sect. 10 But
these men were so blinded by religious rancor that no voice, human or Divine, could avail to restrain them.

Heaven's best gifts, when perverted or abused, often turn to what is virulently bad; and religion, when divorced from spiritual life, appears to have some mysterious
power to narrow and harden and deprave the human heart. "It cannot be that a prophet perish out of Jerusalem!" (Luke 13:33) The pathos of the words does not
conceal their scathing irony. Among common men, however evil or degraded, a prophet might pass unharmed: religious men alone would persecute and murder him! In
every age, indeed, religion has been the most implacable enemy of God, the most relentless persecutor of His people. Witness the tombs of the prophets! Witness the
blood-stained pages of the Church's history! The Christian martyrs in unnumbered millions - for though their names are written in heaven, earth has kept no record of
them - the best and purest and noblest of mankind, have been tortured and done to death in the name of religion. 11 How just is the infidel's taunt that it radically
vitiates the standard of human morals!12

The men by whose hands the "first martyr" died were the very men who had been "the betrayers and murderers" of Christ. In times of riot or excitement mobs will
commit excesses which, in his better moments, every man of them would deprecate. But these men were not of the class that mobs are made of. The high priest
presided. Around him were the elders and the scribes. By the great Council of the nation it was that the deed was done. Its members were the acknowledged religious
leaders of the people. Many of them, like Saul of Tarsus, himself the formal witness of the death, were men of blameless life, of untiring zeal and intensest piety. And as
the cruel stones were showered upon that face which had shone like an angel's as they looked on it, it was hatred to the Nazarene that fired their hearts. Their King
they had driven out: Stephen was the messenger sent after Him to declare anew their deliberate purpose to reject Him. (Luke 19:14) This was their answer to the
heaven-sent testimony of Pentecost. "All manner of sin" against the Son might be forgiven; they had now committed that deeper sin against the Holy Ghost, for which
there could be no forgiveness. (Matthew 12:31, 32)

During the forty years of Jeremiah's ministry the first destruction of Jerusalem was delayed. So well -nigh forty years elapsed before the crash of that still more awful
judgment which engulfed them. God is very pitiful, and then, as now, "He had compassion on his people and on His dwelling-place. But they mocked the messengers of
God, and despised His words, and misused His prophets, until the wrath of the Lord arose against His people till there was no remedy." (2 Chronicles 36:15 etc.) But
though the public event which marked their fall was thus deferred, the death of Stephen was the secret crisis of their destiny. Never again was a public miracle
witnessed in Jerusalem. The special Pentecostal proclamation (Acts. 3:19-26) was withdrawn. The Pentecostal Church was scattered. The apostle of the Gentiles
forthwith
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and the public proclamation of the great characteristic truth of Christianity. Within that truth lies concealed the key to the mystery of a silent Heaven.
judgment which engulfed them. God is very pitiful, and then, as now, "He had compassion on his people and on His dwelling-place. But they mocked the messengers of
God, and despised His words, and misused His prophets, until the wrath of the Lord arose against His people till there was no remedy." (2 Chronicles 36:15 etc.) But
though the public event which marked their fall was thus deferred, the death of Stephen was the secret crisis of their destiny. Never again was a public miracle
witnessed in Jerusalem. The special Pentecostal proclamation (Acts. 3:19-26) was withdrawn. The Pentecostal Church was scattered. The apostle of the Gentiles
forthwith received his commission, and the current of events set steadily, and with continually increasing force, toward the open rejection of the long-favored people
and the public proclamation of the great characteristic truth of Christianity. Within that truth lies concealed the key to the mystery of a silent Heaven.

CHAPTER 8
ATTACKS REBUFFED

We have now reached a stage in this inquiry where a retrospect may be opportune. Expression has been given to difficulties and doubts to which no thoughtful person
is a stranger. And these, it has been seen, are rather intensified, than answered or removed, by an appeal to the mere surface current of Scripture testimony. The
"Christian argument" from miracles has been shown to be not only inadequate, but faulty. And we have turned to the Acts of the Apostles to find how fallacious is the
popular belief that the Jerusalem Church was Christian. In fact, it was thoroughly and altogether Jewish. The only difference, indeed, between the position of the
disciples during the "Hebraic period" of the Acts, and during the period of the Lord's earthly ministry, was that the great fact of the Resurrection became the burden of
their testimony. And finally we have seen how the rejection of that testimony by the favored nation led to the unfolding of the Divine purpose to deprive the Jew of his
vantage-ground of privilege and to usher in the Christian dispensation.

The Divine religion of Judaism in every part of it, both in the spirit and the letter, pointed to the coming of a promised Messiah; and to maintain that a man ceased to be
a Jew because he cherished that hope, and accepted the Messiah when He came - this is a position absolutely grotesque in its absurdity. It would not be one whit more
monstrous to declare that in our own day a man ceases to be a Christian if and when faith in Christ, from being a mere shibboleth of his creed, becomes a reality in his
heart and life.

Twenty years after the Pentecostal Church was formed, the disciples were still regarded by their own nation as a Jewish sect. "The sect of the Nazarenes," Tertullus
called them in his arraignment of Paul before Felix; and Paul, in his defense, repudiated the charge, claiming that the followers of the Way were the true worshippers of
the ancestral God of his nation. 1 Israel fell, not because the disciples, alive to the spiritual significance of their religion, accepted Christ, but because the nation rejected
Him, and persisted in that rejection, "despising His words and misusing His prophets, till there was no remedy."

It would be an idle and profitless speculation to discuss what would have been the course of the dispensation if the Pentecostal testimony had led the Jews to
repentance. What concerns us is the fact that Israel's fall was due to the national rejection of Messiah, and that that fall was "the reconciling of the world" (Romans
11:15) - a radical change in God's attitude toward men, such as the Old Testament Scriptures gave no indication of, and even the Gospels foreshadowed but vaguely.
We thus steer our course unswayed by the ignorance of the Christian skeptic and the animus of the avowed unbeliever. The one, disparaging the Epistles, turns back to
the Sermon on the Mount to seek there an ideal Christianity: the other has no difficulty in showing that the teaching of Christ, when so perverted, is the dream of a
visionary. The Sermon on the Mount combines principles of limitless scope with precepts designed for the time at which they were spoken, and the spiritually intelligent
cannot fail to discriminate between the two. It was for such the Bible was written, and neither for infidels nor fools. 2

We conclude, then, as we study the records of the Pentecostal Jewish Church, that the characteristic truths of Christianity have yet to be revealed. Turning back to the
earlier Scriptures with the knowledge we now possess, we may find them there in embryo, but the full and formal promulgation of them must be sought in the Epistles.
But here the parting of the ways will become still more definitely marked. In passing away from the ministry of "the apostle to the circumcision," we leave behind us, of
course, the religion of Christendom - for is not St. Peter its patron saint? Mere Protestantism, moreover, has but little sympathy with studies of this kind. And as for that
school of religious thought which seems for the moment to stand highest in the popular favor, we break with it entirely on entering upon the inquiry which lies before us.
None such will accompany the truth-seeker as he passes on his lonely way.

But while other schools will be simply indifferent to this inquiry, open hostility will be the attitude of those who claim to be the party of progress and enlightenment. It
may be well, therefore, to turn aside once again to examine their pretensions. No generous mind would willingly insult a man's religion, whether he be Christian or Jew,
Mahometan or Buddhist. But when "religious" men pose as skeptics and critics, they come out into the open, and forfeit all "right of sanctuary." Courtesy is due to the
religious man who stands behind the labarum of his creed. Courtesy is no less due to the agnostic who refuses faith in all that lies outside the sphere of sense or
demonstration. But what shall be said for those who discard belief in the supernatural while they claim to be the true exponents of a system which has the supernatural
as its only basis; or who deprecate belief in the inspiration of the Scriptures, while they profess to hold and teach that to which, apart from inspiration in the strictest
sense, none but the credulous would listen?

These men pretend to mental superiority; but we only need to tear away the lion's skin they masquerade in to find - exactly what we might expect! Here is a dilemma
from which there is no escape. If the New Testament be Divinely inspired, we accept its teaching; we believe that Jesus was the Son of God, that He was born of a
virgin, that He died and rose again, that He ascended to heaven, and now sits as man at the right hand of God; in a word, we are Christians, and to take any other
position is to stultify ourselves by dethroning reason itself. If, on the other hand, the New Testament be not inspired, no consensus of mere human opinion or testimony,
however ancient or venerable or widespread, would warrant our accepting figments so essentially incredible; in a word, we are agnostics, and to take any other
position is to pose as superstitious fools who would believe anything.

The Christian and the infidel cannot both be right, yet both are entitled to respect, for the one position is logically as unassailable as the other. But what shall be said for
the unbelieving Christian, or the Christianized infidel? If he be dishonest he is almost bad enough for a gaol; if he be honest he is almost weak enough for an asylum. The
weak deserve our pity; the wicked our contempt. And their claim to be freethinkers, their affectation of intellectual superiority, give proof that with the majority the
more generous alternative is the true one. The old Jewish proverb about straining out a gnat and swallowing a camel well describes their attempt to combine the most
fastidious skepticism with the blindest faith. These modern Sadducees talk "as though wisdom were born with them "whereas, in fact, like their prototypes of old, they
are the stupid advocates of an impossible compromise.

Let there be no misunderstanding here. It is not a question of demanding faith on grounds which are either false or inadequate. It is not a question of trading on the
superstitious element in human nature, lest common men, in throwing off the restraints of religion, should allow liberty to degenerate into license. This appeal is
addressed to the fair-minded, the intelligent, the thoughtful. If we possess a revelation, and if the doctrines of Christianity are Divinely accredited as true, reason
commands our acceptance of them, and unbelief is an outrage upon reason itself. If, on the other hand, we have no revelation; or, what comes to the same thing, if the
Divine element in Scripture is merely traditional, and must be separated from abounding error - picked out like treasure from a dust-heap - -then we must either give up
our Protestantism and fall back on the authority of the Church, or else we must needs face the matter fairly, and accept and act upon the dictum that "the rational
attitude of the thinking mind towards the supernatural is that of skepticism." The superstitious will take refuge in the former alternative; the latter will commend itself to all
free and fearless thinkers. The former, indeed, is not only intellectually deplorable, but logically absurd. We are called upon to believe the Scriptures because the
Church accredits them. The Bible is not infallible, but the Church is infallible, and upon the authority of the Church our faith can find a sure foundation. 3 But how do we
know that the Church is to be trusted? The ready answer is, We know it upon the authority of the Bible. That is to say, we trust the Bible on the authority of the
Church, and we trust the Church on the authority of the Bible! It is a bad case of "the confidence trick."

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                                                                                                                                                      to the printer. But
in a sense which appeals to us more closely here in England we owe it to noble men who rescued it for us in defiance of the Church. Let not the Protestants of England
forget William Tyndale. His life work was to bring the Bible within reach even of the humblest peasant. And for no other offense than this the Church hounded him to
Church accredits them. The Bible is not infallible, but the Church is infallible, and upon the authority of the Church our faith can find a sure foundation. 3 But how do we
know that the Church is to be trusted? The ready answer is, We know it upon the authority of the Bible. That is to say, we trust the Bible on the authority of the
Church, and we trust the Church on the authority of the Bible! It is a bad case of "the confidence trick."

But, it will be said, is it not to the Church that we owe the Bible?4 Regarded as a book we owe it indeed in a sense to the Church, just as we owe it to the printer. But
in a sense which appeals to us more closely here in England we owe it to noble men who rescued it for us in defiance of the Church. Let not the Protestants of England
forget William Tyndale. His life work was to bring the Bible within reach even of the humblest peasant. And for no other offense than this the Church hounded him to
his death, never resting till it strangled him at the stake and flung his body to the flames.

But the Bible is more than a book - it is a revelation; and thus regarded, it is above the Church. We do not judge the Bible by the Church; we judge the Church and its
teaching by the Bible. 5 This is our safeguard against the ignorance and tyranny of priestcraft. But in our day those who deprecate most strongly the tyranny of the priest
are precisely those who champion most loudly the tyranny of the professor and the pundit. The occupant of a University chair cannot fail to be eminent in the branch of
knowledge in which he excels, and his value as a specialist is unquestionable. But he may be so utterly unspiritual, and withal so deficient in judgment and common
sense, that his opinion may be worth less than that of an intelligent peasant or a Christian schoolboy. The fabric of the Bible, he tells us, is wholly unreliable, but some of
its most unbelievable mysteries are truths Divinely revealed. But what claim has he to be listened to in such a case? The setting of the trinket is worthless, and most of its
seeming gems are spurious, but here and there he indicates a diamond or a pearl. But the profoundest knowledge of mathematics or Oriental dialects does not qualify a
man to judge of pearls and diamonds. Still less does it fit him to recognize spiritual truths. 6

If the Bible has really been discredited by modern research, let us have the honesty to own the fact and the manliness to face its consequences. But if the Bible has not
been thus discredited, if the results of modern research have been entirely in its favor,7 then let us show a bolder front in our stand for faith.. And let faith and unbelief
measure their distance once again.

The Bible was written for honest hearts. It is addressed, moreover, to spiritual men. And what is the practical test of spirituality?

"If any man think himself to be a prophet, or spiritual, let him acknowledge that the things which I write unto you are the commandments of the Lord" (1 Corinthians
14:37)

these words betoken, not the insolence of a priest, but the authority of an inspired apostle. It is as believers then, and in the spirit of faith, that we turn to the Epistles.

CHAPTER 9
CHRISTIAN DOCTRINE

"In Christ's grand and simple creed, expressed in His plainest words, eternal life was the assured inheritance of those who loved God with all their hearts, who loved
their neighbors as themselves, and who walked purely, humbly, and beneficently while on earth. In the Christian sects and churches of today, in their recognized
formularies and elaborate creeds, all this is repudiated as infantine and obsolete; the official means and purchase-money of salvation are altogether changed; eternal life
is reserved for those, and for those only, who accept, or profess, a string of metaphysical propositions conceived in a scholastic brain and put into scholastic
phraseology."1

To any one who aims at having clear thoughts and well-based beliefs nothing is more helpful than adverse criticism. Hence the value of the words here quoted. They
may be taken, moreover, as expressing the opinions of a large and important class by whom the writer, though no longer with us, may still be claimed as a champion
and representative.

A preliminary question which presents itself is, Where are we to find this "grand and simple creed" thus commended to our acceptance? If, as the agnostic tells us, the
Gospels are mere human records, what can be sillier than to appeal to them for the teaching of Christ! It was a conceit of ancient writers to put long speeches into the
mouths of their heroes, and the discourses attributed to the Nazarene fall at once into the category of romance. But we are told that while the evangelists are not to be
trusted when they record plain events of which they were eye-witnesses, like the miracles of Christ, they are to be believed implicitly when they profess to record
verbatim His prolonged discourses I If the Gospels be Divinely inspired, agnosticism is sheer folly: if they be not inspired, our faith is sheer superstition. The next thought
which these words suggest is that if eternal life be indeed reserved for those whose character and conduct are marked by absolute perfection, the whole human race is
doomed. Perfect love to God and man is a standard which excludes even the saintliest of saints, and common men may at once dismiss all hope of reaching it. And yet
the author is right. It is thus and only thus that eternal life can be inherited by any child of Adam. What concerns us, then, is to inquire whether possibly some other road
to blessing may be open to us. Agnosticism is Greek for ignorance; may we not hope that this particular agnostic is true to his name, and that Divine love goes far
beyond what he seems ever to have realized or heard of? The statements here challenged are important as showing how seriously the great truth of the Reformation is
prejudiced by the very prominence assigned to it in our Protestant system of theology. That it should loom great in our estimation is but natural, having regard to the
fierceness of the struggle to which we owe its recovery. And yet the dogma that justification is by faith is but a secondary truth, and ancillary to another of wider range
and more transcendent moment. "For this cause it is on the principle of faith, that it may be according to Grace."2 Grace is the characteristic truth of Christianity.
According to the great doctrinal treatise of the New Testament, we are "justified by grace," "justified by faith," "justified by blood" - that is, by the death of Christ in its
application to us, for such is the meaning of the sacrificial figure of which the word "blood" is the expression in the New Testament. Grace is the principle on which God
justifies a sinner; faith is the principle on which the benefit is received; and the death of Christ is the ground on which alone all this is possible - we are "justified freely by
His grace through the redemption that is in Christ Jesus." (Romans 3:24)

And they who are thus justified can urge no claim to the benefit on the ground either of merit or of promise. For if we could earn a title to it, there were no need of
redemption; and if God had pledged Himself by covenant to grant it, there were no room for grace. Grace is sovereign, but it is free.

There are two alternative principles on which alone justification is now theoretically possible. The one is by man's deserving it; the other is through God's unmerited
favor. Let a man, from the cradle to the grave, be everything he ought to be, and do everything he ought to do; let him, as our author puts it, love God with all his heart,
and his neighbor as himself, walking "purely, humbly, and beneficently while on earth," and such an one will "inherit eternal life." But all such pretensions betoken moral
and spiritual ignorance and degradation. All men are sinners; and being sinners they are absolutely dependent upon grace.

Mr. Greg's words are based on the incident in our Lord's ministry which called forth the parable of "The Good Samaritan." "A certain lawyer," desirous of testing the
Savior's doctrine, put to Him the question, "Master, what shall I do to inherit eternal life?" He had heard no doubt that the great Rabbi was heretical, disparaging the
law of Moses, and pointing the common folk to an easy bypath to life. How great then must have been his surprise when he got answer, "What is written in the law?
How readest thou?" In response he repeated the well-known words, so familiar to every Jew, enjoining love to God and man. And surprise must have grown into
astonishment when the Savior added, "Thou hast answered right; this do and thou shalt live." The strictest legalist in the Sanhedrin could find no flaw in teaching such as
that! But the question was, how a man could in inherit life, and to such a question, one and only one answer was possible. To hide his confusion the lawyer at once
proposed a further question, "And who is my neighbor?" thus seeking to escape upon a side issue, as is the way with lawyers of every age. And this drew from the
Lord that exquisite story which has taken such hold upon the minds of men. The Greek word for "neighbor" is the one near, and the lawyer's inquiry implied that he was
not bound to love every one with whom he came in contact. The high-caste Jew, if such a phrase may be allowed, would rather die than owe his rescue to a Samaritan,
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                                                   contrasts his conduct with that of the Levite and the priest, and asks which of the three acted as neighbor   the/poor
                                                                                                                                                                      159
wretch whom the robbers had left half dead upon the roadside.
that! But the question was, how a man could in inherit life, and to such a question, one and only one answer was possible. To hide his confusion the lawyer at once
proposed a further question, "And who is my neighbor?" thus seeking to escape upon a side issue, as is the way with lawyers of every age. And this drew from the
Lord that exquisite story which has taken such hold upon the minds of men. The Greek word for "neighbor" is the one near, and the lawyer's inquiry implied that he was
not bound to love every one with whom he came in contact. The high-caste Jew, if such a phrase may be allowed, would rather die than owe his rescue to a Samaritan,
so the Lord brings a Samaritan into the parable, contrasts his conduct with that of the Levite and the priest, and asks which of the three acted as neighbor to the poor
wretch whom the robbers had left half dead upon the roadside.

Such was the surface teaching of the parable, but in common with every other parable, it had a hidden and spiritual meaning. He had answered the inquiry how a
perfect being could inherit life: He now unfolds how a ruined sinner can be saved. The traveler upon the road from the city of blessing to the city of the curse is robbed
of his all, and left wounded almost to death, and helpless. A priest and a Levite pass by. Why a priest and a Levite? Because He would thus impersonate the law and,
in a word, religion. These could help a man who was able to help himself, but for the helpless sinner they can do nothing. "But a certain Samaritan came where he was."
Why a Samaritan? Because He would teach that the Savior is One whom, but for his ruin and misery, the sinner would despise and repel. "And" - let us mark the
words - "when he saw him he had compassion on him, and went to him, and bound up his wounds, and set him on his own beast, and brought him to an inn, and took
care of him;" and at the inn he paid the reckoning, and made provision for his future.

In every detail the story has its counterpart in spiritual truth. It tells of a Savior who saves; who comes to a sinner where he is and as he is; who binds up wounds that
are deeper and more terrible than any brigand's knife can inflict; who brings him out of the place of danger to a place of security and peace, and provides for all his
future needs. And all this without bargain or condition, and unconstrained by any motive save His own infinite compassion. How one longs that honest-minded men like
the author of "The Creed of Christendom" could be brought at least to hear these truths and to know that this is the gospel of Christianity! Their writings give proof that
here in Christian England there are persons of enlightenment and culture whose most legitimate revolt against priestcraft and everything of mere religion has thrown them
back into pagan darkness. But in the midst of this darkness light is shining. The agnostic's version of "Christ's grand and simple creed" would make Pharisees of some
men - and heaven is absolutely closed to such - while it would relegate mankind in general to the position of hopeless and desperate outlawry. But Holy Scripture
testifies that "Christ died for the ungodly," and that the man who believes in Him is justified.

And believing in Him has nothing in common with "accepting a string of metaphysical propositions." It means bowing to the Divine judgment upon sin, and accepting
Christ as Savior and Lord. Distrust was the turning point in the creature's fall, for the overt act of sin was but the fruit of unbelief. How natural, then, that trust should be
the turning point in his recovery! There was a time in England when the wearing of a certain flower was the recognized avowal of loyalty or treason. And this was a
mere outward act which might be insincere, whereas a man's beliefs are part and parcel of himself. The tragedy of Calvary has come to be regarded as a mere incident
in history, natural in the circumstances, and fitted to emphasize and enhance the dignity of man. God points to it as the world's "crisis," an event of such stupendous
moment that, in view of it, indifference is impossible. He who died there does not seek either our pity or our patronage: He claims our faith. It is a question of personal
loyalty to Himself. But this chapter is a digression. Let us turn to the teaching of the Epistle to the Romans.

CHAPTER 10
MYSTERY NOW MANIFESTED

Postscripts are proverbially important, and apostolic postscripts are no exception to the rule. But the final postscript to St. Paul's Epistle to the Romans has been
treated with strange neglect by theologians. Witness the extraordinary carelessness with which it has been translated even by the Revisers of 1881! With his own hand it
was, no doubt, that, after his secretary, Tertius, had laid down the pen, the apostle added the pregnant words which end the Epistle: "Now to Him that is able to
stablish you according to my gospel even the preaching of Jesus Christ according to [the] revelation of a mystery which hath been kept in silence through times eternal,
but now is manifested and by prophetic scriptures according to the commandment of the Eternal God is made known unto all the nations unto obedience of faith - to
the only wise God through Jesus Christ be the glory for ever."1

"My Gospel." The words, three times repeated by St. Paul, (Romans 2:16; 16:25; 2 Timothy 2:8) are no mere conventional expression. They are explained in several
of his Epistles, (See, e.g., Ephesians 3; Colossians 1:25, 26) and with peculiar definiteness in his letter to the Galatians. He there declares in explicit and emphatic terms
that the gospel which he preached among the Gentiles was the subject of a special revelation peculiar to himself. Not only was he not taught it by those who were
apostles before him, but he it was who, by Divine command, communicated it to "the twelve"; and this was not until his second visit to Jerusalem, seventeen years after
his conversion. (Galatians 1:11-2:12) It is certain, therefore, that his testimony was essentially distinct in character and scope from anything we shall find in the ministry
of the other apostles, as recorded in the Acts. And this, he declares, they themselves acknowledged. "They saw," he says, "that the gospel of the uncircumcision was
committed unto me, as the gospel of the circumcision was unto Peter." (Galatians 2:7) The latter was a promise according to the Scriptures of the prophets: the former,
a proclamation according to the revealing of a mystery kept secret from eternity, but now manifested in this Christian dispensation, and by prophetic Scriptures made
known to all nations. What, then, were those writings? What the mystery which was thus revealed?

The rendering of the passage in our English versions is a compromise between translation and exegesis; and that the exposition thus suggested is erroneous is clear from
the fact that it makes the apostle's statement inconsistent to the verge of absurdity. If it be by the writings of the Hebrew prophets that the gospel is made known to all
the nations, it certainly was not a mystery kept secret through all the ages! The words "by prophetic writings" refer, of course, to the Scriptures of the NEW Testament;
and as the gospel thus made known was entrusted, not even to the other apostles, but only to "the apostle of the Gentiles," it is, again of course, to the Epistles of Paul
that we must turn to seek for it. Do these Epistles, then, contain any great characteristic truth or truths which cannot be found in the earlier Scriptures?

Our English word "mystery" means something which is either incomprehensible or unknown; but this is not the significance of the Greek musterion. 2 In its primary
meaning in classical and Biblical Greek it is simply a secret; and a secret when once disclosed may be understood by any one. A patent lock is a "mystery." It is as
easily opened as any other, provided we have the proper key, but without the key it cannot be opened at all. The mysteries of the New Testament are Divine truths
which till then had been "kept in silence"; truths which had not been revealed in the earlier Scriptures, and which, until revealed, could not be known. Once and once
only, the word was used by the Lord Himself, as recorded in the three first Gospels, and it occurs four times in the Apocalypse. But with these exceptions it is found
only in St. Paul's Epistles, where it occurs no fewer than twenty times.

In some of these passages the word is used in a secondary sense. In others, definite secrets are revealed. And notably we find the following:

The mystery of Lawlessness, culminating in the revelation of the Lawless One. 3

The mystery that at the coming of the Lord some of His people will pass to heaven, as Elijah did, "with death untasted and the grave unknown." (1 Corinthians 15:51)

The mystery that in the present dispensation believers are united to Christ in a special relationship as members of a body of which He Himself is the head. (Ephesians
3:4, 6; 5:30, 32; 1 Corinthians 12:12, 13, etc.)

Here, then, we have specific "mysteries" respecting which the earlier Scriptures are silent; and it may be added that, though now revealed, they are still unknown to the
majority of Christians. But these are truths essentially for the believer, whereas the "mystery" of the apostle's postscript is emphatically a truth for all - a truth to be
"made known to all the nations for the obedience of faith." The apostle's statement, moreover, assumes that his words would be understood by those to whom they
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                                              personally                                                                                                     Page 94 / 159
Here, then, we have specific "mysteries" respecting which the earlier Scriptures are silent; and it may be added that, though now revealed, they are still unknown to the
majority of Christians. But these are truths essentially for the believer, whereas the "mystery" of the apostle's postscript is emphatically a truth for all - a truth to be
"made known to all the nations for the obedience of faith." The apostle's statement, moreover, assumes that his words would be understood by those to whom they
were addressed. Therefore, as he had never personally visited Rome, we may confidently turn to the Epistle itself to find within it the truth referred to.

First, then, it is a mystery truth - a truth which till then had been "kept in silence." Secondly, it is a truth of universal scope and application. And thirdly, it is a truth to be
found in the Epistle to the Romans. With these clews to guide us there can be no difficulty in fixing upon the truth which is here in question; for one, and only one, will
satisfy these requirements.

In common with some other great truths of the Christian faith, Reconciliation has received but scant notice from theologians. Many a page might be filled with quotations
from standard books which either misrepresent or deny it. But all attempts to oust it from our creeds rest, as Archbishop Trench declares, "on a foregone determination
to get rid of the reality of God's anger against sin."4 Sin not merely alienated man from God, it alienated God from man. A just and holy God could not but regard him
as an enemy. But "while we were enemies we were reconciled to God by the death of His Son." And "through our Lord Jesus Christ" they who believe "have now
received the reconciliation." (Romans 5:10, 11) "All things are of God who reconciled us to Himself through Christ, and gave unto us the ministry of the reconciliation,
to wit, that God was in Christ reconciling the world unto Himself, not reckoning unto them their trespasses, and having committed unto us the word of the reconciliation.
We are ambassadors, therefore, on behalf of Christ," the apostle adds, "as though God were entreating by us, we beseech men on behalf of Christ, be ye reconciled to
God"5 - an appeal to the sinner, not, as too commonly represented, to forgive his God, but to come within the unsought benefit which God in His infinite grace has
accomplished. For (the apostle further adds)

"Him who knew no sin He made to be sin on our behalf, that we might become the righteousness of God in Him."

(2 Corinthians 5:21).

Words could not be simpler, and yet, as already noticed, the truth so plainly taught is in many quarters perverted or denied. Just as in our day there are doctrinaire
philanthropists who talk of crime as though it were nothing but a natural eccentricity of weak natures, so there are theologians who delight in such representations of sin
that if provision had not been made for it in the Divine economy the omission would be entirely to the discredit of the Deity. Others, again, so fritter away the great
truths of Divine love to the world and the reconciliation of the world to God through Christ, that the sovereignty of God degenerates into mere favoritism, and the death
of Christ is no more than a means by which the favored few can attain to blessing. This great truth of Reconciliation will be sought in vain in the Old Testament
Scriptures. The revelation of it, indeed, was impossible so long as the Jew held the position which he forfeited by rejecting the Messiah. Reading the Gospel of John in
the light of the Epistles we can discern it in the teaching of our Lord; but without that light no one would dare to formulate it. To the Jew, indeed, the doctrine must have
been astounding, and even among Christians it is received with hesitation and reserve. But the difficulties which beset the exposition of the fifth chapter of Romans relate
only to the argument. The doctrine it teaches is unequivocally clear. "As through one trespass [the result was] unto all men to condemnation; even so through one act of
righteousness [the result was] unto all men to justification of life." If words have any meaning this declares that the death of Christ has efficacy as complete and universal
as the sin of Adam. If that sin "brought death into the world, and all our woe," so the great dikaioma brought justification of life to all men in so far as the Eden trespass
brought condemnation to them.

But the work of Christ goes infinitely further than this. The Eden trespass ushered in the reign of sin. "Sin reigned unto death." "The wages of sin is death," and sin
claimed the very throne of God as an agency for enforcing its just demands. But Calvary has dethroned sin, and grace now reigns supreme. And this, not at the expense
of righteousness, but through righteousness. And as sin reigned unto death, so grace now reigns unto eternal life. Or, getting behind the magnificent imagery of the
Epistle, we grasp the amazing truth that the Divine attitude toward men is one of universal beneficence. It is not that the Gentile has attained to the special position of
privilege from which the Jew has fallen, for apart from "the household of faith" there is no favored people now.

"There is no distinction between Jew and Greek, for the same Lord is Lord of all, and is rich unto all that call upon Him; for whosoever shall call upon the name of the
Lord shall be saved."

(Romans 10:12 (R.V.))

Eternal life is thus brought within reach of every human being to whom this testimony comes. 6 How, then, is it possible that so few receive the benefit? The answer to
this question claims a chapter to itself.

CHAPTER 11
SATAN'S INFLUENCE

The devil of Christendom is a myth. Just as human fancy, working on a basis of fact and truth, has impersonated an object for its worship, so by a like process it has
created a scapegoat to account for the crimes and vices of humanity. A mythical Jesus is the Buddha of Christendom; a mythical Satan is its bogey. In the one case as
in the other a gulf separates the myth from the reality.

The Satan of Christian mythology is a monster of wickedness, the instigator to every crime of exceptional brutality or loathsome lust. The Satan of Scripture is the awful
being who dared to offer his patronage to our Divine Lord. When a man is led into evil courses "he is drawn away by his own lust." (James 1:14) The human heart, our
Lord Himself declares, is the vile spring from which immoralities and crimes proceed. (Mark 7:21) Using the word "immoral" in its narrow, popular sense, there is no
basis for the belief that Satan ever provokes to an immoral act. Indeed, if we leave out of account his incitements aimed against Christ personally, the solitary instance
of Ananias and Sapphira alone affords a pretext for asserting that he ever tempted any one to do anything which human judgment would condemn. 1

This statement may seem startling, but it is true, and its truth can be established. Of the unseen world we know absolutely nothing beyond what Scripture reveals: to the
Scriptures, therefore, we must turn. And here the Old Testament is eloquent by reason of its silence. If the popular belief were well founded, is it possible that from
Genesis to Malachi not a word could be found in support of it? In three passages only is Satan mentioned. The first describes the fall of man, and there the entire aim of
the tempter was to alienate the creature from God. In the role of philanthropist he appeared to our first parents, and sowed in their hearts the seeds of distrust. (Genesis
2) The next passage describes his assaults on Job, and here again his only aim was to lead the patriarch to doubt the Divine goodness. (Job 1; 2) And the third narrates
that mysterious incident in which he sought to hinder the high priest Joshua in the discharge of his sacred office. 2

When we turn to the New Testament we must avoid the popular error of confounding Satan with the angels that "kept not their own principality, but left their own
habitation." (Jude 6; Peter 2:4) These are in bonds, awaiting "the judgment of the great day." They have no part in the course of human affairs. Demons, again, are
beings of a wholly different order. It is assumed that they are subordinate to the devil, and as some of them are expressly called "unclean spirits," uncleanness is
attributed to Satan. But the assumption is based in part upon Jewish beliefs, and, even if a true one, the inference is forced. A ruler may have vicious subjects and yet
not himself be vicious!3

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                                                   devil"? And what of the words," He that doeth sin is of the devil"? Will the objector consider the definition   sin /to159
which this refers - one of the only definitions in the Bible? "Sin is lawlessness." (John 3:4 (R.V.)). The possession of an independent will is man's proud but perilous
boast. His duty and safety and happiness alike demand that this will shall be subordinated to the will of God, and all revolt against the Divine will is sin. Lawlessness is
beings of a wholly different order. It is assumed that they are subordinate to the devil, and as some of them are expressly called "unclean spirits," uncleanness is
attributed to Satan. But the assumption is based in part upon Jewish beliefs, and, even if a true one, the inference is forced. A ruler may have vicious subjects and yet
not himself be vicious!3

But are not sins described as "the works of the devil"? And what of the words," He that doeth sin is of the devil"? Will the objector consider the definition of sin to
which this refers - one of the only definitions in the Bible? "Sin is lawlessness." (John 3:4 (R.V.)). The possession of an independent will is man's proud but perilous
boast. His duty and safety and happiness alike demand that this will shall be subordinated to the will of God, and all revolt against the Divine will is sin. Lawlessness is
its essence; the element of immorality is entirely accidental.

And this explains the apostolic comment upon the precept "Be angry and sin not."4 Anger may in itself be right. But if cherished it is apt to degenerate into
vindictiveness; and thus what in its inception may betoken fellowship with God - for "God is angry every day" (Psalm 7:11) - may lead to thoughts and even acts which
are only evil. Therefore the apostle adds, "Let not the sun go down upon your wrath, neither give occasion to the devil." The Satan myth leads men to read this as
though it were no more than a warning against homicidal violence. But the closing passage of this same Epistle (Ephesians 6:10-20) gives proof that the apostle's
theology of Satanic temptations relates to a far different sphere. The normal conflict of the Christian life begins where the struggle with "flesh and blood" has ceased. It is
in the spiritual sphere, and not in the domain of morals, that the panoply of God is needed. The Pharisee or the Buddhist can boast as high a standard of morality as the
Christian. Their motives may be lower, but the outward results are the same. When some man of repute is betrayed into acts of shame, the devil would be held
accountable for his fall in any ecclesiastical court. But not at the Old Bailey5 where prejudice avails nothing, and proof must be full and clear. No one may assert that
Satan might not stoop to such means to attain his ends, but we may aver that no "previous conviction" is recorded to his prejudice.

"But," the objector will indignantly demand, "did not our Lord Himself denounce him as a liar and a murderer?" Yes truly, such were His words to the Pharisees who
were plotting His death. But what is their significance? Let us consider them with open minds, for the Satan myth has so obscured their meaning that the commentaries
will not help us. To the Jews' vain boast of their descent from Abraham, the Lord replied that the patriarch's children would walk in their father's ways; but as for them,
they sought to kill Him because He had spoken to them God given truth. They then fell back upon that figment of the apostate, the fatherhood of God, thus bringing on
themselves the scathing words, "Ye are of your father the devil, and the desires of your father it is your will to do. He was a murderer from the beginning and has not
stood in the truth because truth is not in him. When he speaketh the lie he speaketh of his own, for he is a liar and the father of it."6 These, remember, are not words of
vulgar invective. They are the words of Christ Himself to men of character and repute, honorable and earnest men who, under their responsibilities as the religious
leaders of the people, deplored His teaching as pestilent and profane. Such language addressed by such lips to such men is awful in its solemnity; but what does it
mean?

The devil was "a murderer from the beginning." The beginning of what? Not of his own existence, surely, for he was created in perfection and beauty. Nor yet of the
Eden paradise, for Satan had dragged down others in his ruin long before our earth became the home of man. His being a murderer connects itself immediately with the
truth which he has refused and the lie of which he is the father. As we listen to these solemn and mysterious words of our Divine Lord we are accorded a glimpse into a
past eternity when the great mystery of God was first made known to "principalities and powers," the great intelligences of the heavenly world.7 Greatest of them all
was the being whom now we know as Satan, and the promulgation of the purpose of the ages disclosed to him the fact that a First-born was yet to be revealed who
was "in all things to have the pre-eminence."

Science has poured contempt upon the old belief that man is the center of the universe. And yet the old belief was right. But He who claims this transcendent dignity is
not the man of Eden - "vain insect of an hour!" - but the Man who is "the Lord from Heaven." And He it is who is the object of the devil's hate. In compassing the fall of
Adam he may perchance have imagined that he was the promised first-born. But it was not till the Temptation of Christ Himself that Satan and his lie were at last
revealed. Not one person in a thousand of those who read the record of it attempts to realize its significance. How could the Satan of Christendom dare to stand before
the Lord of Glory! And how could the suggestions of such a loathsome monster be anything but hateful and repulsive? Suppose the biographer of some noble-minded
and holy woman sought to emphasize the purity of her mind and the steadfastness of her character by recording that she was once closeted with a man well known to
her as a coarse and shameless libertine, and yet passed through the ordeal unscathed! No less preposterous does the narrative of the temptation appear if we read it in
the false light of the Satan myth. 8

The Satan of Scripture is a being who claimed to meet our Lord on more than equal terms. Having "led Him up" and given Him that mysterious vision of earthly
sovereignty, "the devil said unto Him," we read, "To Thee will I give all this authority and the glory of them; for it hath been delivered unto me, and to whomsoever I will
I give it. If thou therefore wilt worship before me it shall all be thine."

Is this no more than the raving of irresponsible madness or impious profanity? It is the bold assertion of a disputed right. Satan claims to be the First-born, the rightful
heir of creation, the true Messiah, and as such he claims the worship of mankind. Men dream of a devil, horned and hoofed - a hideous and obscene monsters who -
haunts the squalid slums and gilded vice-dens of our cities, and tempts the depraved to acts of atrocity or shame. But, according to Holy Writ, he "fashions himself into
an angel of light," and "his ministers fashion themselves as ministers of righteousness."' Do "ministers of righteousness" (2 Corinthians 11:14) corrupt men's morals or
incite them to commit outrages?

And this prepares the way for the further statement that it is the religion of the world that he controls, and not its vices and its crimes. "The god of this world" is his awful
title - a title Divinely conceded to the Evil One, not because the Supreme has delegated His sovereignty, but because the world accords him its homage. It is in the
sphere of religion, then, that the influence of the Tempter is to be sought - not in the records of our criminal courts, not in the pages of obscene novels, but in the
teaching of false theologies. The lie of which he is the father is the denial of the Christ of God, the Christ of Calvary, the only mediator between God and men, the
propitiation for the world's sins - the "mercy-seat"9 where an outcast sinner can meet a holy God and find pardon and peace. But "the god of this world hath blinded
the minds of the unbelieving that the light of the gospel of the glory of Christ, who is the image of God, should not dawn upon them." (2 Corinthians 4:4 (R.V.)) Hence it
is that men turn to the Church, to religion, to morality, to "the Sermon on the Mount" - making the Lord Himself minister to their self-righteousness and pride - in a
word, to anything and everything rather than to the Cross of Christ.

What led to the discovery of the planet Neptune was the apparent disturbance from some unknown cause in the movements of other planets. And have we not reason
to search for a "Neptune" in the spiritual sphere? Is it not clear that there is some sinister influence in operation here? How else can it be explained that in the full light of
our advanced civilization, even persons of the highest intelligence and culture are gulled by the tricks and superstitions which form the stock-in-trade of priestcraft?

But "the lie" has other phases. The mind of the Tempter is disclosed no less in some of our most popular books of piety. Eternal judgment and a hell for the impenitent,
redemption by blood, and the need of salvation through the death of the great Sin-bearer - these and kindred doctrines are rejected as survivals of a dark and
credulous ages: it is for man to work out his own destiny, and to raise himself to the Divine ideal. And all this is prefaced and made plausible by boldly insinuating that
plain words Divinely spoken are either misunderstood or spurious. A new gospel some men call this: it is the oldest gospel known. In every point it reminds us of the
old, old words: "Hath God said?" "Ye shall not surely die:" "Ye shall be as gods knowing good and evil." The "Jesus" of this theology bears a sinister resemblance to the
great philanthropist of Eden! In the name of that "other Jesus" (2 Corinthians 11:4) the Christ of God would be again rejected if He returned to earth to-day.

During His ministry on earth the Lord's acts and words to the fallen and depraved led to His being branded as the friend of the dishonest and the immoral. And why?
This question is best answered by another: Did He not come to seek and to save the lost? How then could He drive them from His presence? A strange Savior such
would be! Sin
 Copyright  (c)He could not tolerate,
               2005-2009,   Infobasebut  for sinners
                                      Media    Corp.His love and pity were infinite. And His detractors mistook sympathy with sinners for sympathy Page
                                                                                                                                                    with sin.96
                                                                                                                                                              But/ when
                                                                                                                                                                   159
men refused to own that they were lost, and separated themselves from Him by an impassable barrier of religion and morality, infinite love was powerless.
Omnipotence itself was baffled! And He who had wept in silence in presence of human sorrow gave way to unrestrained outbursts of grief as He contemplated their
doom. 10
great philanthropist of Eden! In the name of that "other Jesus" (2 Corinthians 11:4) the Christ of God would be again rejected if He returned to earth to-day.

During His ministry on earth the Lord's acts and words to the fallen and depraved led to His being branded as the friend of the dishonest and the immoral. And why?
This question is best answered by another: Did He not come to seek and to save the lost? How then could He drive them from His presence? A strange Savior such
would be! Sin He could not tolerate, but for sinners His love and pity were infinite. And His detractors mistook sympathy with sinners for sympathy with sin. But when
men refused to own that they were lost, and separated themselves from Him by an impassable barrier of religion and morality, infinite love was powerless.
Omnipotence itself was baffled! And He who had wept in silence in presence of human sorrow gave way to unrestrained outbursts of grief as He contemplated their
doom. 10

On yet another occasion He exclaimed, "How often would I have gathered thy children together as a hen gathers her brood under her wings, and ye would not." (Luke
13:34) The hand stretched out to save them they thrust from them with obloquy. And what wonder! Men of blameless morality, of the deepest piety, of intense
devotion to religion - men looked up to and respected by the people, who acknowledged them as leaders, were told that the degraded and depraved had better hopes
of heaven than themselves. His teaching was a public scandal; His mission was an insult to them. And all truth and decency were outraged when He openly called them
"children of hell," and told them they had the devil for their father! When a malignant tumor is eating at the vitals the tenderness of the physician is useless; the surgeon's
knife must reach the mischief, let the risk be what it may. And surely if He who was so gracious, so "meek and lowly in heart," spoke such scathing words as these, it
was because no tenderer treatment could avail. It was because their own case was desperate, and their influence was disastrous. And such men must have successors
and representatives on earth to-day. Who are they, then? and where? Let the thoughtful reader work out the answer for himself. But let him keep in view the factors of
the problem. It was not the "publicans and harlots" who were branded thus as hell-begotten. Alas for human nature, no devil was needed to account for the sins of
such! But to the religious Jews it was that these awful words were spoken. And why? Because the Satan cult is to be sought for, not in pagan orgies, but in the
acceptance of the Eden gospel, and the pursuit of religious systems, which honor man and dishonor Christ. 11

CHAPTER 12
GRACE AND JUDGMENT

Everybody knows the little girl who, having heard her father complain that his watch needed cleaning, stole away to clean it in a basin of soap-suds! The story is but a
grotesquely exaggerated instance of what we all suffer from - ignorant zeal, unintelligent desire to please. No one but a brute would vent his anger on his baby, when,
with eyes sparkling and cheeks flushed at the thought of having done a kind and useful service, she brings him his ruined watch. But if this were done by one who ought
to have known better, no such restraint would be called for. To this every one will assent; but no one seems to take account of similar considerations in our relations
with the Deity. "The chief end of man is to glorify and enjoy himself for ever." Such is the present-day reading of the first great thesis in the catechism of the Westminster
Divines. 1 And to attain this end man wants a religion and a god, just as a prince needs a private chaplain. But a chaplain should know his place, and not intrude where
his presence would be embarrassing. And so with God. It is intolerable that He should claim to decide in what way alone we can please Him. In leading moral and
religious lives we "render to God the things that are God's." And we must not forget what is due to ourselves. But "the chief end of man is to glorify GOD." This is what
the Westminster Divines really wrote; but that was long ago, and the Westminster Divines were ignorant, and knew nothing of "the gospel of humanity "!

In a word, God claims our homage, and we offer Him our patronage. He claims the undivided devotion of our life, and we offer Him religion and morality. But God
does not want our patronage; neither does He want either our morality or our religion. "Monstrous!" the reader will exclaim, preparing to throw down the volume. "Is it
a matter of indifference whether we are moral and religious, or not?" By no means a matter of indifference as regards ourselves: not even as to our life on earth, to say
nothing of the judgment to come. But of supreme indifference to God. The man who struts about, inflated by the conceit begotten of humanity gospels, is like the Jew
who supposed he was doing the Most High a benefit when he piled "the fat of fed beasts" (Isaiah 1:2) upon His altar - the altar of the "God who made the world and all
things that are therein." Strange though it may seem, God has a purpose and a will; and He is so unreasonable as to require the recognition of that purpose, and
compliance with that will. But these are matters of revelation; and, therefore, here once again the ways divide. Human religion in every phase of it is of interest to men,
and books about it will be read, noticed, and discussed. But Christianity is a Divine revelation, and, therefore, to use a popular vulgarism, it is "boycotted." But in the
great truths of Christianity, now so little known, is to be found the only true philosophy, the only true solution of the deeper problems of life, which so perplex and
grieve us.

God's judgments are righteous. And the principles which govern them are clearly stated:

"He will render to every man according to his deeds: to them who, by patient continuance in well-doing, seek for glory and honor and immortality, eternal life." (Romans
2:6, 7)

Who will question the equity of this? The story is told of Bishop Wilberforce, that a Hampshire railway porter, a hedge theologian of local fame, tried to pose him with
the question, "What is the way to heaven?" "The way to heaven?" said the bishop, as the train in which he was seated moved out of the station - "turn to the right, and
keep straight on!" But what is the right? This is the vital question. And this every man claims to settle for himself. Whatever reason and conscience declare to be right is
right - this is a maxim almost universally accepted. And in the absence of a revelation, it is, within certain limits, practically true. But when the Supreme makes known
His will, compliance with that will becomes the test of well-doing.

In the Mosaic economy, religion and morality had prominence. And in the cult of Christendom, which, in one aspect of it, is but a corrupted form of Judaism, disguised
by Christian phraseology, religion and morality are everything. But the era of religion and morality is past. These were like guides which were followed in the darkness
till the goal was reached to which they led. The Mosaic economy was a state of tutelage which ended with the coming of Christ. To set up morality and religion now is
to bring ourselves within the denunciation of the words which follow in the passage quoted: "But unto them that are contentious, and do not obey the truth, but obey
unrighteousness, indignation and wrath." Hence the Lord's reply to the question, "What shall we do that we might work the works of God? "This," He replied," is the
work of God, that ye believe on Him whom He hath sent," (John 6:28-29) "Then a man may be as immoral as he likes, provided only he 'believes' as you call it." Such
is the rejoinder of the contentious. Such was the criticism of those who heard His words. Reason told them it was wrong; and clinging to their morality and religion,
instead of believing in "the Sent One," they crucified Him.

To set up an altar "to an unknown God" is the highest possible attainment of natural religion. But as St. Paul said at Athens, (Acts 17:22-31) even the light of nature
should teach men that God does not want our service or our patronage "as though He needed anything." He wished men to seek Him, even though they had need to
grope for Him blindly and in darkness - "to feel after Him and find Him." And He could give them blessing in spite of ignorance, for "He is a rewarder of diligent
seekers." If they but "turned to the right and kept straight on," He could, as St. Paul declared, overlook the ignorance. "But now," he goes on to say, "He commandeth
all men everywhere to repent." And the change depends on this, that God has revealed Himself in Christ, and therefore ignorance of His will is sin that shuts men up to
judgment. A new era has dawned upon the world. "The Word was made flesh and dwelt among us." The darkness is past, the true light is shining. To turn now to
conscience or to law - to religion and morality - is to act like men who, with the sun in the zenith, keep shutters barred and curtains drawn. The principle on which God
deals with men is the same, but the measure of man's responsibility is entirely changed. Such was the great truth so plainly stated by our Divine Lord in His words to
Nicodemus. This, He declared, was the condemnation, not that men's deeds were evil - though for these there shall be wrath in the day of wrath - but that, because
their deeds were evil, they had brought upon themselves a still direr doom: light had come into the world, but they turned from it and loved the darkness.

Men cannot and will not believe that the great controversy between them and God is altogether about Christ. To most men, indeed, the very statement seems to savor
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                                                 commonplaces of the philosophy, as well as of the theology, of Christendom. Men boast of it as the highest   97 / 159
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human worth. But God's estimate of it is vastly different. "The Son of God has died by the hands of men! This astounding fact is the moral center of all things. A bygone
eternity knew no other future; an eternity to come shall know no other past. That death was the world's crisis. For long ages, despite conscience outraged, the light of
their deeds were evil, they had brought upon themselves a still direr doom: light had come into the world, but they turned from it and loved the darkness.

Men cannot and will not believe that the great controversy between them and God is altogether about Christ. To most men, indeed, the very statement seems to savor
of mysticism. The death of Christ is one of the commonplaces of the philosophy, as well as of the theology, of Christendom. Men boast of it as the highest tribute to
human worth. But God's estimate of it is vastly different. "The Son of God has died by the hands of men! This astounding fact is the moral center of all things. A bygone
eternity knew no other future; an eternity to come shall know no other past. That death was the world's crisis. For long ages, despite conscience outraged, the light of
nature quenched, law broken, promises despised, and prophets cast out and slain, the world had been on terms with God. But now a tremendous change ensued.
Once for all the world had taken sides. In the midst stood that cross in its lonely majesty: God on one side with averted face; on the other Satan, exulting in his triumph.
And the world took sides with Satan."2

And in presence of that cross God calls upon every one to whom the record comes to declare himself on the one side or the other. But men struggle to evade the issue.
Many, of course, ignore it altogether in a selfish or a vicious life; but not a few attempt a compromise by turning to religion. But so far as this supreme question is
concerned the result is the same for all. What the end will be of those who never heard of Christ we know not. But there is neither reserve nor mystery in Scripture as
to what the portion will be of those who "obey the gospel" and of those who reject it. Upon that choice depends the eternal destiny of each. Hence the virulence with
which the Bible is attacked; for if Christ be beyond our reach our responsibility is at an end. Some there are indeed who affect personal devotion to Himself though they
disparage or despise the Scriptures. But every thoughtful person recognizes that it is only through the record that we can reach the person, that it is only through the
written Word that we can reach the Living Word. Hence His declaration:

"He that rejecteth Me, and receiveth not My words, hath one that judgeth him. the word that I have spoken, the same shall judge him in the last day." (John 12:48)

The consequences, then, of accepting or rejecting Christ are eternal. No other question is open. Morality! In morals, as in physics, the greater includes the less, and the
gospel teaches a higher morality than conscience and law combined. But in this Christian dispensation God is not imputing their sins to men. Were it otherwise the
silence of Heaven would give place to the thunders of His judgments. Every question of judgment was either settled for ever at the Cross, or has been postponed to the
day that is still to come: God "knows how" "to reserve the unjust to the day of judgment to be punished," (2 Peter 2:9) and the day of judgment is not yet.

A red-letter day it must have seemed to the village community of Nazareth when the great Rabbi who had grown to manhood in their midst reappeared in their
synagogue, and stood up to read the Sabbath lesson from the Prophets. (Luke 4:16-22) Opening the roll delivered to Him, He found the passage beginning, "The Spirit
of the Lord is upon me, because He anointed me to preach good tidings to the poor; He hath sent me to proclaim release to the captives, and recovering of sight to the
blind, to set at liberty them that are bruised, to proclaim the acceptable year of the Lord ": and abruptly closing the book, He handed it back to the attendant and sat
down. Having stood forward to read the lesson for the day, He stopped in the middle of the opening sentence. What wonder that all eyes were fastened on Him! "This
day," He broke the silence by declaring, "is this Scripture fulfilled in your ears."

"And the day of vengeance of our God" were the words that followed without a break on the open page before Him; but He left those words unread. "The acceptable
year of the Lord" He then and there proclaimed, and it still runs its course, but the great day of judgment is even now still future. Not that the moral government of the
world is in abeyance. Even here and now men reap what they sow. Righteousness prospers and iniquity brings its own penalty. Not always indeed, nor openly; but
generally, and with sufficient definiteness to make it clear that this is the rule - the ordinary course of things. And further, in the Divine economy provision is made for
human government; and the sword is entrusted to men that rulers may be a terror to the evil doer and a protection to the good. Were it otherwise society would be
impossible. But while men are thus empowered to punish offenses against human laws, the judgment of sin is altogether with God.

And here we recall another declaration of our Divine Lord. "The Father judgeth no man, but hath committed all judgment unto the Son." "We believe that Thou shalt
come to be our judge" is upon the lips of thousands who in their hearts imagine that He will mediate in the judgment between them and an offended God. But it is to the
crucified One Himself that in virtue of the Cross the Divine prerogative of judgment has been assigned. And He, the sinner's only Judge, is now the sinner's Savior.
Purification for sins accomplished, He has "sat down on the right hand of the Majesty on high." (Hebrews 1:3) The official attitude of Christ, if such a phrase may be
allowed, is one of rest. The work of redemption is complete. The great amnesty has been proclaimed. Heaven is thrown open to the lost of earth. Eternal life is brought
within the reach of the weakest and the worst of men. God is not imputing trespasses, but preaching peace. And the only Being in the universe who has power to punish
sin is now seated on the throne of God as Savior, and His presence there has changed that throne into a throne of grace. Grace reigns through righteousness unto
eternal life; for "the free gift of God is eternal life in Christ Jesus our Lord."3

"How monstrous all this is! The idea of supposing that people who have consistently lived religious lives are to be shut out of heaven, while the worthless and depraved
can obtain forgiveness and acceptance simply by believing in Christ!" Such will be the criticism these statements will generally evoke. Monstrous it may seem; but
before men hold it up to censure or ridicule let them pause and reflect what it is that they are thus rejecting. "To Him bear all the prophets witness that through His name
every one that believeth on Him shall receive remission of sins." (Acts 10:43 (R.V.)) Nor is it a dogma of "Pauline doctrine," but the teaching of one of the simplest
parables of Christ, that waifs and tramps from the highways and the slums sit down in the Kingdom of God, while the once invited guests - the moral and religious - are
excluded. (Luke 14:15-24) And the parable is explained by the doctrine that His Divine mission was "not to call the righteous, but sinners to repentance."

CHAPTER 13
THE REIGN OF GRACE

A silent Heaven! Yes, but it is not the silence of callous indifference or helpless weakness; it is the silence of a great sabbatic rest, the silence of a peace which is
absolute and profound - a silence which is the public pledge and proof that the way is open for the guiltiest of mankind to draw near to God. When faith murmurs, and
unbelief revolts, and men challenge the Supreme to break that silence and declare Himself, how little do they realize what the challenge means! It means the withdrawal
of the amnesty; it means the end of the reign of grace; it means the closing of the day of mercy and the dawning of the day of wrath.

Among the statements which distressed the orthodox in the late Professor Tyndall's famous Birmingham address on "Science and Man," was his reference to the Herald
Angels' song. "Look to the East at the present moment" (he exclaimed) "as a comment on the promise of peace on earth and goodwill towards men. The promise is a
dream ruined by the experience of eighteen centuries, and in that ruin is involved the claim of the 'heavenly host' to prophetic vision." But the angels' song was not a
promise; still less was it a prophecy. That anthem of praise was a Divine proclamation. The time was not yet when God could enforce peace between man and man;
but grace "came by Jesus Christ," and with that advent peace and goodwill became the attitude of God to men. And this "on earth," even in the midst of their sorrows
and their sins. "He came and preached good tidings of peace." (Ephesians 2:17 (R.V. marg.)) And "he that has ears to hear" can catch the echo of that voice as it still
vibrates in our air. If God is silent now it is because Heaven has come down to earth, the climax of Divine revelation has been reached, there is no reserve of mercy yet
to be unfolded. He has spoken His last word of love and grace, and when next He breaks the silence it will be to let loose the judgments which shall yet engulf a world
that has rejected Christ. For

"our God shall come and shall not keep silence." (Psalm 50:3)

A silent Heaven is a part of the mystery of God; but Holy Writ declares that a day is fixed in the Divine chronology when "the mystery of God shall be
finished."
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             (c) 2005-2009,       whenMedia
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                                                 breaks, the heavenly host shall again be heard, proclaiming that "The sovereignty of the world1 is become
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and His Christ's, and He shall reign for ever and ever." And at this signal the wonderful beings that sit on thrones around the throne of God shall raise the anthem,

"We give Thee thanks, O Lord God Almighty, which art, and wast, and art to come, because Thou hast taken to Thee Thy great power, and hast reigned. And the
"our God shall come and shall not keep silence." (Psalm 50:3)

A silent Heaven is a part of the mystery of God; but Holy Writ declares that a day is fixed in the Divine chronology when "the mystery of God shall be
finished." (Revelation 10:7) And when that day breaks, the heavenly host shall again be heard, proclaiming that "The sovereignty of the world1 is become our Lord's
and His Christ's, and He shall reign for ever and ever." And at this signal the wonderful beings that sit on thrones around the throne of God shall raise the anthem,

"We give Thee thanks, O Lord God Almighty, which art, and wast, and art to come, because Thou hast taken to Thee Thy great power, and hast reigned. And the
nations were angry and Thy wrath is come, and the time of the dead that they should be judged, and that Thou shouldest give reward to Thy servants the prophets and
to the saints and them that fear Thy name, small and great, and shouldest destroy them that destroy the earth." (Revelation 11:15-18)

Then at last He will assume the power that even now is His by right, and openly reward the good and put down the evil. In a word, He will do then what men think He
ought to do now and always. And if He delays to do this, it is not that He is "slack concerning His promise." God's own "apology" for His inaction is that He is

"long-suffering to us-ward, not willing that any should perish, but that all should come to repentance." (2 Peter 3:9)

Through all the ages until Christ came the course of human history was an unanswered indictment by which every attribute of God was seemingly discredited. The
Divine power and wisdom and righteousness and love were all brought into question. But the advent of Christ was God's full and final revelation of Himself to man.
There are mysteries, no doubt, which still remain unsolved, but they are mysteries which lie beyond the horizon of our world. First among these is the origin of evil. Not
the Eden fall, but the fall of that wonderful Being to whose "devices" the Eden fall was due. Why did God permit the first and noblest of His creatures to turn devil? But
of all the questions which immediately concern us, there is not one which the Cross of Christ has left unanswered. Men point to the sad incidents of human life on earth,
and they ask "Where is the love of God?" God points to that Cross as the unreserved manifestation of love so inconceivably infinite as to answer every challenge and
silence all doubt for ever. 2 And that Cross is not merely the public proof of what God has accomplished; it is the earnest of all that He has promised. The crowning
mystery of God is Christ, for in Him "are all the treasures of wisdom and knowledge hidden." (Colossians 2:2, 3 (R.V.)) And those hidden treasures are yet to be
unfolded. It is the Divine purpose to "gather together in one all things in Christ." (Ephesians 1:10) Sin has broken the harmony of creation, but that harmony shall yet be
restored by the supremacy of our now despised and rejected Lord. In the very name of His humiliation every knee in heaven and on earth and in the underworld shall
bow before Him, and every tongue shall confess that He is Lord. (Philippians 2:10)

And to believe in Christ is to own His Lordship now. Hence the promise, "If thou shalt confess with thy mouth Jesus as Lord, and shalt believe in thy heart that God
raised Him from the dead, thou shalt be saved."3 The sinner who thus believes in Christ anticipates now and here the realization of the supreme purpose of God, and he
is absolutely and for ever saved. It was in the power of these truths that the martyrs lived and died. Here was the secret of their triumph - not "the general sense of
Scripture corrected in the light of reason and conscience"; not the insolent pretensions of priestcraft, degrading to every one who tolerates them. With hearts awed by
the fear of God, garrisoned by the peace of God, and exulting in the love of God, shed abroad there by the Divine Spirit, they stood for the truth against priests and
princes combined, and daring to be called heretics they were faithful to their Lord in life and in death.

Heaven was as silent then as it is now. No sights were seen, no voice was heard, to make their persecutors pause. No signs were witnessed to give proof that God was
with them as they lay upon the rack or gave up their life-breath at the stake. But with their spiritual vision focused upon Christ, the unseen realities of heaven filled their
hearts, as they passed from a world that was not worthy of them to the home that God has prepared for them that love Him. But with us, the degenerate sons of a
degenerate age, faith falters beneath the strain of the petty trials of our life. And while He is saying" I will never leave thee nor forsake thee," our murmurs drown His
voice; and though professing to be "followers of them who through faith and patience inherit the promises," our petulance and unbelief put from us the infinite
compassions of God. "They endured as seeing Him who is invisible": we can see nothing but our troubles and our sorrows, which loom the greater because viewed
through tears of selfish grief, that blind our eyes to the glories of eternity.

The dispensation of law and covenant and promise - the distinctive privileges of the favored people - was marked by the public display of Divine power upon earth.
But the reign of grace has its correlative in the life of faith. Ours is the higher privilege, the greater blessedness of those "who have not seen and yet have
believed." (John 20:29) And walking by faith is the antithesis of walking by sight. If "signs and wonders" were vouchsafed to us, as in Pentecostal days, faith would sink
to a lower level, and the whole standard and character of the discipline of Christian life would be changed. 4 The sufferings of Paul denote a higher faith than "the mighty
deeds" of his earlier ministry. Not until miracles had ceased, and he had entered on the path of faith as we now tread it, was it revealed to him that his life was to be "a
pattern to them that should afterwards believe." (1 Timothy 1:16).

And what a life it was! Here is the amazing record:

"Of the Jews five times received I forty stripes save one. Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day have I been in
the deep; in journeyings often, in perils of waters, in perils of robbers, in perils by my own countrymen, in perils by the heathen, in perils in the city, in perils in the
wilderness, in perils in the sea, in perils among false brethren; in weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and
nakedness." (2 Corinthians 11:24-27.)

And all this not only without a murmur, but with a heart exulting in God. Instead of grumbling at his infirmities he made a boast of them. Instead of repining at his
persecutions he learned to take pleasure in them. 5 Not vainly nor morbidly, but "for Christ's sake," his Master and Lord, for whom, he declared, "he had suffered the
loss of all things." Reviewing all his privations and sufferings he describes them as "light affliction which is for the moment, working for us more and more exceedingly an
eternal weight of glory," and he adds, "while we look, not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal,
but the things which are not seen are eternal. (2 Corinthians 4:17, 18)

How different this from the experience described in the opening chapter! There it is a case of those who, seeing nothing beyond the events and circumstances of their
life, turn away from God with hardened and embittered hearts. But the sons of faith look away from the fierce waves and threatening storm-clouds, for well they know
that

Above the voice of many waters,

The mighty breakers of the sea,

The Lord on high is mighty."6

And thus, filled with glad thoughts of the home beyond and of the glory to which He is calling them, they can rejoice in Him, even though in heaviness in manifold trials,
for the proof of their faith is precious. (1 Peter 1:6, 7)

Men understand and appreciate the asceticisms of religion - "will-worship, and humility, and severity to the body" - penances and ordinances which are "after the
precepts and doctrines of men." (Colossians 2:23 (R.V.)) But these have nothing in common with the life of faith. They are paths by which men delude themselves in
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vain  efforts (c) 2005-2009,
              to reach          Infobase
                       the Cross.  But it isMedia  Corp.itself that the life of faith begins. And the spiritual miracles of that life are more wonderful than any
                                            at the Cross                                                                                                       Page
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controlled or suspended the operation of natural laws. Greatest of them all is the miracle of the new birth by the Spirit of God, with its outward side of conversion from
a life of selfishness or sin to a life of consecrated service. And those who have experienced it can say in the words of Holy Writ, "We know that the Son of God is
for the proof of their faith is precious. (1 Peter 1:6, 7)

Men understand and appreciate the asceticisms of religion - "will-worship, and humility, and severity to the body" - penances and ordinances which are "after the
precepts and doctrines of men." (Colossians 2:23 (R.V.)) But these have nothing in common with the life of faith. They are paths by which men delude themselves in
vain efforts to reach the Cross. But it is at the Cross itself that the life of faith begins. And the spiritual miracles of that life are more wonderful than any which merely
controlled or suspended the operation of natural laws. Greatest of them all is the miracle of the new birth by the Spirit of God, with its outward side of conversion from
a life of selfishness or sin to a life of consecrated service. And those who have experienced it can say in the words of Holy Writ, "We know that the Son of God is
come, and hath given us an understanding, that we may know Him that is true." (John 1:5:20) And carrying the truth to others, they find it produces the same results
which they themselves have proved. And this not merely in isolated cases or in favoring circumstances. Recent years, during which so many who have publicly pledged
their belief that the Bible is true,7 and who are subsidized to teach that it is Divine, have been laboring to prove that it is unreliable and human - these have been
precisely the years in which Christian men have carried it to some of the most degraded races of the heathen world, with results that surpass all previous records, giving
overwhelming proof of its Divine character and mission.

To men like these there is a sense in which Heaven is not silent. The science of today has taught us that there are rays of light, till now unknown, which can penetrate the
densest substances. But these rays can only be evolved when the atmosphere of earth has been excluded. And such wonders have their counterpart in the spiritual
sphere. Those who can thus escape from the influence of earth, and rise above the seen and temporal, have eyes to see and ears to hear the sights and sounds of
another world; and with united voice they testify that God is with His people and that His Word is true.

And behind these men are tens of thousands of Christians at home, including not a few of the greatest theologians, and thinkers, and scholars of the age, who share their
beliefs and rejoice in their triumphs. Not that the question, What is truth? can be settled by a plebiscite! For truth has always been in a minority. But there is no element
of cohesion in error. Among the children of error there is no bond of unity save such as depends on common hostility to truth. One generation kills the prophets;
another builds their sepulchers. Those who shed the martyrs' blood are repudiated and condemned by their successors and representatives today. But the children of
truth in every age are one. Great is the "cloud of witnesses" encompassing us round - the righteous dead of all the ages past. And when our race shall have been run, we
too in time shall pass from the arena to join the mighty throng, until at last, their ranks complete, the ever-swelling host shall stand, a countless multitude, before the
throne of God.

What a success this book might have been had it but fulfilled the promise of its earlier pages! If only it had gone on to enforce the revolt against faith suggested in the
opening chapter, then indeed it would have been "reviewed" in the newspapers and "called for" at the libraries. But while skeptical attacks upon the Bible rank with
general literature, 8 any defense of it which appeals to its deeper teaching is deemed unsuited for notice in the secular press. And so it comes about that everything
which unbelief has to urge is brought prominently before the public, but the vast majority of people never hear of a book which is distinctly Christian.

Religion and Skepticism are rival competitors for popular favor. And yet there are many who, though conscious of longings too deep to be satisfied by mere religion,
make choice of religion because they know of no other refuge from unbelief. And there are others again who, "with too much knowledge for the skeptic's side," drift
into skepticism in their recoil from priestcraft. 9 To some such, perchance, these pages may suggest a better way. For Christianity delivers us not only from skepticism
on the one hand, but from superstition on the other.

And to not a few this volume may be welcome as affording a clew to pressing difficulties which perplex and distress the thoughtful. Infidelity trades upon the silence of
Heaven, the inaction of the Supreme. If there be a God, almighty and all-good, why does He not use His power and give proof of His goodness in the way men choose
to expect of Him? The answer usually offered by the Christian apologist fails either to silence the opponent or to satisfy the believer. And rightly so, for it is lacking not
only in cogency but in sympathy. The God of the Bible is infinite both in power and in compassion; and in other ages His people had public proof of this. Why, then, is
He so silent?

The question is not why He does not always declare Himself, but why He never does so. If, as already urged, whole generations even passed away without
experiencing any direct manifestation of Divine power on earth, then, in presence of some crushing sorrow, some hideous wrong, His people might well exclaim with
Gideon long ago, "If the Lord be with us, why then is all this befallen us? and where be all His miracles which our fathers told us of?" (Judges 6:13) But what concerns
us is the fact that throughout the entire course of this Christian dispensation since Pentecostal times, "the finger of God" (Luke 11:20) has never been openly at work
upon earth, never once has a public miracle been witnessed - "a single public event to compel belief that there is a God at all!" Are we left to grope in darkness for the
answer? Does revelation throw no light upon it? To suggest the solution of this mystery these pages have been written. It now remains but to recapitulate the argument
they offer.

An appeal to "the Christian miracles," it has been urged, so far from solving the mystery, serves only to intensify it. The purpose of the miracles, moreover, was to
accredit the Messiah to Israel, and not, as generally supposed, to accredit Christianity to the heathen. And therefore, as Scripture plainly indicates, they continued so
long as the testimony was addressed to the Jew, but ceased when, the Jew being set aside, the gospel went out to the Gentile world.

But the crisis which deprived the favored nation of its vantage-ground of privilege was made the occasion of a new revelation to mankind. Israel's fall was "the
reconciliation of the world." (Romans 11:15) God assumed a new attitude toward men. Mercy there had always been for Gentiles, for the diligent seeker after God
never sought Him in vain. (Acts 17:27; Hebrews 11:6; Romans 2:7. And see specially Acts 10:34, 35.) But Christianity goes infinitely beyond this. It is the realization of
the change foreshadowed by the prophetic words, "I was found of them that sought Me not; I was made manifest unto them that asked not after Me." (Romans 10:20)
It is not that God will give heed to the cry of the true penitent who entreats for mercy, for this He ever did, but that He Himself is entreating even the impenitent to turn
to Him; He is beseeching men to be reconciled. (2 Corinthians 5:20) It is not that there is mercy for some men, but that God has now made a public declaration of His
grace, "salvation-bringing to all men."10 Grace is on the throne, reigning through righteousness unto eternal life. (Romans 5:21.)

But it is plain matter of fact that before this, the great characteristic truth of Christianity, was revealed there was immediate Divine intervention upon earth: in a word,
there were miracles; whereas, after this truth was revealed, they ceased. The era of the reign of grace is precisely the era of the silence of God. To grace, therefore, we
look to explain the silence. Christianity is the supreme and final revelation of the Divine "kindness and love-toward-man."11 Therefore when God again declares
Himself it can only be in wrath, and wrath must await "the day of wrath." (Romans 2:5)

Not that human government has lost its Divine sanction, for "the powers that be are ordained of God." (Romans 13:1) Nor yet that the moral government of the world
is in abeyance: the laws of nature are relentlessly enforced. 12 But in this higher sphere there is neither court nor constable empowered to deal with the sins of men: for
he to whom alone belongs the high prerogative of judgment is now enthroned as Savior. God is no longer "imputing their trespasses" to men. 13 From the throne of the
Divine Majesty there has gone forth the proclamation of pardon and peace, and this without condition or reserve. And now a silent Heaven gives continuing proof that
this great amnesty is still in force, and that the guiltiest of men may turn to God and find forgiveness of sins and eternal life. God is silent because He has spoken His last
word of mercy and love, and judgment must await the "day of judgment" - there can be no place for it in this "day of grace."14

To many all this will seem the merest mysticism. Others, again, will see no meaning in it whatsoever. For to them the ministry and death of Christ are but a splendid
episode which has raised humanity to a higher level than it ever before attained. For such, indeed, the problem of this book has no significance. 15 Having but a timid
belief in the supernatural, the absence of miracles excites in them neither wonder nor distress. But there are not a few, happily, who have learned to think of Calvary,
not as an upward
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leaving him absolutely dependent upon Divine grace, or, if he rejects the proffered mercy, shutting him up to judgment. And such will form a worthier estimate of the
clew here offered to the mystery of a silent Heaven.
To many all this will seem the merest mysticism. Others, again, will see no meaning in it whatsoever. For to them the ministry and death of Christ are but a splendid
episode which has raised humanity to a higher level than it ever before attained. For such, indeed, the problem of this book has no significance. 15 Having but a timid
belief in the supernatural, the absence of miracles excites in them neither wonder nor distress. But there are not a few, happily, who have learned to think of Calvary,
not as an upward step in the inevitable progress of the race toward the goal of its high destiny, but as a tremendous crisis which has brought man's probation to an end,
leaving him absolutely dependent upon Divine grace, or, if he rejects the proffered mercy, shutting him up to judgment. And such will form a worthier estimate of the
clew here offered to the mystery of a silent Heaven.

Appendices

Note 1

In these pages I am dealing only with miracles in the theological sense; that is, with Divine miracles. The phenomena of Spiritualism I have never personally investigated;
but if genuine they are clearly miraculous, and to reject, on a priori grounds, the mass of evidence adduced in proof of them in books like Professor A. R. Wallace's
"Miracles and Modern Spiritualism," seems to me to savor of the stupidity of unbelief. Assuming their genuineness, no Christian need hesitate to account for them by
demoniacal agency. To attribute them to departed spirits is as unphilosophical as it is unscriptural. It would seem that in this Christian dispensation, when the third
Person of the Trinity dwells on earth, demons are subject to restraints which were not imposed in a preceding age, but there is no reason to refuse belief in their
presence or their power.

Religious miracles also claim a passing notice here. I do not allude to the tricks of priests, but to cases of extraordinary cures from serious illness; and some at least of
these appear to be supported by evidence sufficient to establish their truth. The phenomena of hysteria and mimetic disease will probably account for the majority of
cases of the kind. Others again may be explained as instances of the power of the mind and will over the body. The diseases which are necessarily fatal are
comparatively few. But when a patient gives up hope his chances of recovery are greatly reduced. On the other hand, the progress of disease may be controlled, and
even checked, by some mastering influence or emotion which turns the patient's thoughts back to life, and makes him believe he is convalescent. But while the vast
majority of seemingly miraculous cures may thus be explained on natural principles, there may perhaps be some which are genuine miracles. There are no limits to the
possibilities of faith, and God may thus declare Himself at times.

There is nothing in this admission to clash with the concluding statement of my second chapter, that in our dispensation, unlike those which preceded it, there are no
public events to compel belief in God. I am there dealing, not with the mere fact of miracles, but with their evidential value; and if there have been miracles in
Christendom, that element is wanting in them. I may add that among Christians it is pestilently evil to make the exceptional experience of some the rule of faith for all.
The Word of God is our guide, and not the experience of fellow-Christians; and when this is ignored the practical consequences are disastrous. The annals of "faith-
healing," as it is called, are rich in cases of mimetic or hysterical disease, but about the spiritual wreckage due to failures innumerable they are silent.

Note 2

According to the dictionary the primary meaning of religion is "piety." But this, of course, is entirely personal and subjective. In these pages I use the word only in its
original sense, in which alone it occurs in our English Bible. "How little 'religion' once meant godliness, how predominantly it was used for the outward service of God, is
plain from many passages in our Homilies, and from other contemporary literature." But though Archbishop Trench, from whose "English Past and Present" this
sentence is quoted, suggests that such a use of the word is now obsolete, I venture to maintain that it is in this, its original, but now secondary, meaning that it is
commonly used at the present day.

And I may appeal to the fact that the Revisers have retained it even in (Galatians 1:13-14), where "the Jews' religion" is twice given as the equivalent of "Judaism." In
the only other passages where it occurs (Acts 26:5; James 1:26-27), it is the rendering of the Greek qrhskei>a, a word which means the outward ceremonial service of
religion, the external form, as contrasted with eujse>beia, a word which, with one exception, is always translated godliness in the fifteen passages where it occurs
Qrhskei>a is rendered worshipping in Colossians 2:18, thus plainly showing that it is outward ceremonial it implies. Its use in Acts 26:5 needs no comment, but in
James 1 its significance is generally missed. "Pure religion," the writer declares, "is this" - and every Israelite (for to such the Epistle was specially addressed) would
expect a reference to new ordinances in lieu of those of the bygone dispensation; but his thoughts turn in a wholly different direction - "to visit the fatherless and widows
in their affliction, and to keep himself unspotted from the world." As Archbishop Trench remarks, the very qrhskei>a of Christianity "consists in acts of mercy, of love,
of holiness." The words are intended, not to indicate a parallel, but to suggest a contrast. In no more forcible and striking manner could the apostle teach that
Christianity is not a qrhskei>a at all.

Note 3

The Acts of the Apostles is divided by theologians into three main periods: The Hebraic (chaps. 1-5); the transitional (6-12), and the Gentile (13-28). But this
classification is arbitrary. The Hebraic section includes at least the first nine chapters; and if the view of the Book here advocated be correct, the rest must be regarded
as transitional. That it is so in a real sense no student can fail to recognize; and that this is the intention of the narrative I venture to maintain. The admission of the
Gentiles, recorded in (chap. 10), was on strictly Jewish lines, as the apostles came to understand, and James explained at the Council of Jerusalem (15:13, etc.). Those
that were scattered by the Stephen persecution preached "to Jews only" (11:19). The marginal note to ver. 20 in R.V. shows that the passage must not be strained to
imply a denial of this. That Paul's ministry during the year he spent in Antioch was confined to Jews, appears from (14:27).1 When from Antioch Paul and Barnabas
came to Salamis "they preached in the synagogues of the Jews" (13:5). When they came to Pisidian Antioch, they again repaired to the synagogue (ver. 14). And it was
not till the Jews rejected the ministry that the apostles "turned to the Gentiles" (ver. 46). This passage marks one of the minor crises in the narrative. At Iconium again
the apostles preached in the synagogue of the Jews (14:1). As the "Greeks" here mentioned were attending the synagogue, they were evidently proselytes, and are not
to be confounded with the "Gentiles" of verses 2 and 5. Verse 27 of the fourteenth chapter, makes it clear that Paul's ministry among the Gentiles began with his sojourn
in Pisidia (chap. 13).

Chap. 15 claims far fuller notice than can here be given to it. Any one can see, however, that it records the session of a council of Jews to deal with new problems to
which the conversion of Gentiles had given rise. Chap. 16:1-8 records the apostles' visits to existing Churches. The vision of ver. 9 then called them to Philippi where
(as probably at Lystra) they found no synagogue. But on passing thence to Thessalonica "Paul, as his manner was," frequented the synagogue 17:2. So also at Berea
(ver. 10), and at Athens (ver. 17).

From Athens Paul came to Corinth where "he reasoned in the synagogue every Sabbath" (28:4). So also at Ephesus (ver. 19, and 19:8). Thence it was he turned
towards Jerusalem upon that mission which is regarded by some as the fulfillment of his ministry, and by others as a turning away from the path of testimony to the
Gentiles, seemingly marked out for him to follow. Be this as it may, having been carried a prisoner to Rome, his first care was to call together - not the Christians, much
though he longed to see them (Romans 1:10, 11), but - "the chief of the Jews," and to them to give the testimony which he had brought to his nation in every place to
which his ministry had led him. In his introductory address to them he claimed the place of a Jew among Jews: "I have done nothing (he declared) against the people, or
the customs of our fathers (28:17); but when these, the Jews of Rome, refused the proffered mercy, his mission to his nation was at an end; and for the first time
separating himself from them, he exclaimed, "Well spake the Holy Ghost through Isaiah the prophet unto your fathers" - and he went on to repeat the words which our
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Lord        (c)had
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                                                  His ministry when the nation had openly rejected Him (Acts 28:25; Matthew 13:13, cf. 12:14-16). Page 101 / 159

My contention is that the Acts, as a whole, is the record of a temporary and transitional dispensation in which blessing was again offered to the Jew and again rejected.
though he longed to see them (Romans 1:10, 11), but - "the chief of the Jews," and to them to give the testimony which he had brought to his nation in every place to
which his ministry had led him. In his introductory address to them he claimed the place of a Jew among Jews: "I have done nothing (he declared) against the people, or
the customs of our fathers (28:17); but when these, the Jews of Rome, refused the proffered mercy, his mission to his nation was at an end; and for the first time
separating himself from them, he exclaimed, "Well spake the Holy Ghost through Isaiah the prophet unto your fathers" - and he went on to repeat the words which our
Lord Himself had used at that kindred crisis of His ministry when the nation had openly rejected Him (Acts 28:25; Matthew 13:13, cf. 12:14-16).

My contention is that the Acts, as a whole, is the record of a temporary and transitional dispensation in which blessing was again offered to the Jew and again rejected.
Hence the sustained emphasis with which the testimony to Israel is narrated, and the incidental way in which the testimony to Gentiles is treated. Of the thousands
baptized at Pentecost a large proportion doubtless were of the strangers mentioned in 2:9-11; and these carried the testimony to the Jews in all the places there
enumerated. The 5,000 men mentioned in 4:4 were apparently resident in Jerusalem, and these, when scattered by the Stephen persecution, "went everywhere
preaching the Word," "but to the Jews only" 8:1-4, and 11:19. Surely we may assume that there was not a district, not a village, inhabited by Jews, where the gospel
did not come.

Some, perhaps, will appeal to passages like Acts 15:12 to disprove my statement that miracles had special reference to the favored nation. The careful student,
however, will see that nothing in the narrative is inconsistent with what I have urged. For example, the miracle at Lystra was in response to the faith of the man who
benefited by it (14:9), and its effect on the heathen who witnessed it was not to lead them to Christianity, but first to make them pay Divine honor to the apostles, and
then, finding they were not gods but men, to stone them. I have not said that there were no miracles wrought among the heathen, but that, when the gospel was carried
to the heathen, miracles lost their prominence, and that they ceased absolutely just at the time when, if the recognized hypothesis were true, they would have been of the
highest value. The great miracle of 16:26 was a Divine intervention on behalf of the apostle. And among the Jews of Ephesus (19:11) and the Christians of Corinth (1
Corinthians 12:10) there were miracles, as doubtless elsewhere also. But there were no miracles seen by Felix or Festus or Agrippa; and, as already noticed, when
Paul stood before Nero the era of miracles had closed. The miracles of Acts 28:8, 9 are chronologically the last on record, and the later Epistles are wholly silent
respecting them.

Note 4

Every one recognizes that the advent of Christ marked a signal "change of dispensation," as it is termed: that is, a change in God's dealings with men. But the fact is
commonly ignored that the rejection of Christ by the favored people, and their fall in consequence from the position of privilege formerly held by them, marked another
change no less definite and important (Romans 11:15). And yet this fact affords the solution of many difficulties and a safeguard against many errors. As indicated in
these pages, it gives the clew to the right understanding of the Acts of the Apostles - a book which is primarily the record, not, as commonly supposed, of the founding
of the Christian Church, but of the apostasy of the favored nation. But it also explains much that perplexes Christians in the teaching of the Gospels.

During the last Carlist rising in Spain a wealthy Spanish marquis was said to have mortgaged his entire estate to its utmost value, and to have thrown the proceeds into
the war-chest of the insurrection. It was a reasonable act on the part of any one who believed in the Pretender's cause. To him, and to others like him, the accession of
Don Carlos to the throne would bring back their own, and far more besides. So was it with the disciples in days when the kingdom was being preached to the earthly
people. Certain of the Lord's precepts had reference to the special circumstances of that special dispensation. Take "the Sermon on the Mount" for example. Our Lord
was there unfolding the principles of the promised kingdom, and giving precepts for the guidance of those who were awaiting its establishment. It is all for us, doubtless,
but not always in the same sense that it was intended to convey to them. Christians, for instance, pray the kingdom prayer. But with us "Thy kingdom come" is a general
appeal for the advancement of the Divine cause: with them it was a definite petition for the near realization of the promised earthly reign. And what a meaning the prayer
for daily bread had for those who were enjoined to carry neither purse nor scrip, but to trust their heavenly Father to feed them as He feeds the birds; for, like the
birds, they had "neither storehouse nor barn"!

Principles are unchanging, but the definite precepts recorded in such passages as Matthew 5:39-42 and 6:25-34 were framed with reference to the circumstances of
the time, and to the special testimony which the kingdom disciple was to maintain. The Christian, unlike the kingdom disciple in this respect, is entitled to defend himself
against outrage, and to resist any invasion of his personal or civil rights; and he is expressly enjoined to make provision for the future. Banking, insurance, and thrift are
not forbidden by Christianity. "Take nothing for your journey," the Lord directed, as He sent out the Twelve, "neither staves, nor scrip, nor bread, nor money; neither
have two coats" (Luke 9:3). And referring to this, when He was about to be taken away from them, He asked, "When I sent you without purse, and scrip, and shoes,
lacked ye anything? And they said, Nothing. Then said He unto them, But now, he that hath a purse, let him take it, and likewise his scrip; and he that hath no sword,
let him sell his garment and buy one" (Luke 22:35-36).

What can be plainer than this? In civilized communities, of course, the State takes charge of "the sword" (Romans 13:4), and the individual citizen is not left to defend
himself; but the principle is the same. One who is "instructed unto the kingdom," the Lord declares, is like "a householder who brings out of his treasure things new and
old" (Matthew 13:52). But Christians nowadays are not thus "instructed." They are rather like householders who, bringing out whatever comes first to their hand, give
new milk to their guests and old wine to their babies! And as the result Holy Scripture is brought into contempt, and earnest and honest-hearted believers are stumbled
or perplexed.

Another clew is needed to guide us in the right use of the teaching of the Gospels. Some of the Lord's words were addressed to the apostles as such, and we must
remember this in applying them to ourselves.

With reference to the Sermon on the Mount it may be asked, Does any one imagine our Lord supposed that people would wish to add twenty inches to their height?
Matthew 6:27 should no doubt be read as the American Revisers render it, "Which of you by taking thought can add one cubit to the measure of his life?"

Note 5

The primary and usual meaning of musth>rion in Biblical Greek is indicated by its use in the Septuagint. It occurs eight times in Daniel (verses 18, 19, 27, 28, 29, 30,
47 (twice), and again in 4:9), and in every case it is translated secret in our English version. The word occurs also in the Apocrypha, and always in this same sense.
This, too, is its ordinary use in the New Testament; but the word was then already acquiring the further meaning which belongs to it in the writings of the Greek Fathers,
namely, a symbol or secret sign. And in this sense it appears to be used in Revelation 1:20 and 17:5, 7. In chap. 10:7 it occurs in its earlier meaning. So also apparently
in Ephesians 5:32, though the Vulgate understands it differently, using the word sacramentum to translate it. If it is to be read in the one way, the secret referred to is
that believers are members of the Body of Christ: if in the other way, marriage is the symbol intended.

The Latin version of Ephesians 5:32 is of special interest as indicating the original meaning of sacrament, as "a mystery; a mysterious or holy token or
pledge" (Webster). Bishop Taylor thus speaks of God sending His people "the sacrament of a rainbow." And Hooker writes: "As often as we mention a sacrament, it is
improperly under. stood; for in the writings of the ancient fathers all articles which are peculiar to Christian faith, all duties of religion containing that which sense or
natural reason cannot of itself discern, are most commonly named sacraments. Our restraint of the word to some few principal Divine ceremonies importeth in every
such ceremony two things, the substance of the ceremony itself, which is visible; and besides that, something else more secret, in reference whereunto we conceive that
ceremony to be a sacrament."

In this passage,
 Copyright       it will be noticed,
             (c) 2005-2009,          the word
                               Infobase       is used
                                          Media  Corp.precisely in the secondary sense assigned to it in Johnson's "Dictionary," viz., "An outward and visible
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inward and spiritual grace." Johnson's first meaning of the word is "an oath"; and the Latin word sacramentum may possibly have acquired that meaning on account of
some outward act or sign which accompanied the taking of an oath. According to Hooker's use of the word sacrament, the English practice of kissing the Testament
would be so described.
natural reason cannot of itself discern, are most commonly named sacraments. Our restraint of the word to some few principal Divine ceremonies importeth in every
such ceremony two things, the substance of the ceremony itself, which is visible; and besides that, something else more secret, in reference whereunto we conceive that
ceremony to be a sacrament."

In this passage, it will be noticed, the word is used precisely in the secondary sense assigned to it in Johnson's "Dictionary," viz., "An outward and visible sign of an
inward and spiritual grace." Johnson's first meaning of the word is "an oath"; and the Latin word sacramentum may possibly have acquired that meaning on account of
some outward act or sign which accompanied the taking of an oath. According to Hooker's use of the word sacrament, the English practice of kissing the Testament
would be so described.

Note 6

If the reader will take up the New Testament, and with the help of a good concordance turn to every passage where the devil is mentioned or referred to, he will be
startled to find how little there is to give even a seeming support to the popular superstition upon this subject. Three passages only can I find that seem to suggest that
Satan tempts to acts of immorality. Of 1 John 3:8-10, I have already spoken. The other two are 1 Corinthians 7:5, and 1 Timothy 5:15; and with these I will deal
presently.

In the temptation of our Lord there was of course no question of morality. The devil's aim was to draw Him away from the path of dependence upon God, and
specially to divert Him from the path which led to the Cross. It was this also which brought such a terrible rebuke upon Peter when the Lord addressed him as
"Satan" (Matthew 16:23). And when Satan asked to have Peter (as he had asked to have Job) it was his faith he sought to destroy. "I made supplication for thee," the
Lord added, "that thy faith fail not" (Luke 22:31, 32 R.V.).

And with the memory of this before him no doubt it was that the apostle wrote the words, "Your adversary the devil, as a roaring lion, walketh about, seeking whom he
may devour: whom withstand steadfast in your faith" (1 Peter 5:8-9). In the parable of the tares in the field, it is the devil who sows the tares (Matthew 13:39). And in
the parable of the sower the devil's work is described as taking away the word out of the hearts of those who hear it, "lest they should believe and be saved." And if
Elymas the sorcerer was called a "son of the devil," it was because of his "seeking to turn aside the proconsul from the faith" (Acts 13:8-10).

Two passages indicate his mysterious "power of death," viz., (Hebrews 2:14, Jude 9 which tells of his claiming as of right the body of Moses. And two passages again
indicate his power of inflicting disease and pain, namely, Luke 13:16, and Acts 10:38, but these may probably be explained by reference to the case of Job. In
Revelation 12:9 (R.V.), he is called "the deceiver of the whole world" (cf. Revelation 20:10); and in that book he is represented as the leader in the great coming
struggle between faith and unfaith, between the acknowledgment of God and the denial of Him. There is no need to quote the many passages which indicate his
malignant hatred of God and of His people, but if he be the obscene monster of Christian tradition, how is it that, from cover to cover, the Bible is silent on the subject?
In his "devices" upon men the Satan of Scripture is the enemy, not of morals, but of faith.

And if in view of the mass of testimony leading to this conclusion we turn back to the two passages above cited, we shall be prepared to read them in a new light. In 1
Timothy 5 we shall read verse 15 in the light of verse 12. The "turning aside after Satan" there referred to is "the setting at nought their first faith." And the Christian will
not hesitate to follow Calvin in understanding the "faith" here intended as the faith of Christ. The word pisto occurs two hundred times in the Epistles; and in this sense
only is it used, with the solitary exception of Titus 2:10. There is the very strongest presumption therefore against the suggestion that here it means no more than a
woman's "troth" to her dead husband. Such a suggestion, moreover, makes the apostle contradict himself. It makes him say that young widows "have condemnation"
because they wish to marry again; and yet he ends by expressly enjoining that they are to marry again! (ver. 14 R.V.). Verses 11-13 give his reasons for that injunction.
The passage is incidentally an overwhelming condemnation of nunneries, but the usual construction put upon it is an outrage upon Holy Writ and a gross libel upon
women. And I may add that if that construction were the true one the limit of age at which widows were to be provided for would certainly have been fixed much
earlier than sixty.

The expressions" waxing wanton against Christ," and "turning aside after Satan," are to be explained by reference to the Scriptural standard of spiritual life and the
Scriptural theology of Satanic temptations. So also of 1 Corinthians 7:5. The solemn practical lesson there to be learned is that any departure from prudence and
propriety may give Satan an advantage - an occasion to undermine or corrupt the Christian's faith.

As for Ananias, his story is so misread that the lesson of it is lost to the Church. He was not a bad man, but a good man. In the enthusiasm of his zeal he sold his landed
property that he might devote the proceeds to the common fund. But here the suggestion presented itself to him to put aside a portion for his own use. His wife was in
the plot, and boldly lied to conceal it. But Ananias spoke no lie, he only acted one, as people are used to do nowadays. If he lived to-day he would be held in the
highest repute. Indeed there are few to be found in these selfish days who could compare with him. The moral is not the wickedness of man but the holiness and
"severity" of God, and the subtlety of Satanic temptations. Satan tempted him, not to a vicious or "immoral" act, but only to do what, as the apostle said, he had an
unquestionable right to do. He did not lie to men - so the Word expressly tells us - but he lied to God, and swift judgment fell on him. If God were dealing thus with
men in our day, the number of the burials would be a serious difficulty!

To the case of Judas I have not expressly referred, because it so obviously falls within the category of temptations aimed directly against Christ Himself.

Note 7

The exegesis here offered of John 8:44 is not based on the grammar of the Greek article. The Revisers have adopted an unsatisfactory compromise between exposition
and translation. "To speak a lie" is not English. In our language the proper expression is "to tell a lie." But no one would so render the Greek words lalei~n to; and by
inserting in the margin the old and discarded gloss, the Revisers only betray their dissatisfaction with their own reading. The words must mean either some definite lie, or
else in the abstract sense the whole range of what is false. (See Psalm 5:6 LXX). In this view of the passage all speech would be regarded as divided between truth and
falsehood - God-speech and devil-speech. But this is somewhat fanciful here, and, in regard to the words which follow, somewhat forced. And if, as I venture to urge,
it is not the false in the abstract which is here in view, but a concrete instance of it, the question of grammar is no longer open. And, thus rendered, the connection is
clear between Satan the liar and Satan the murderer. He is not the instigator to all murders, but to the murder there and then in question, the murder of the Christ; he is
not the father of lies, but the father of the lie of which "the murder" is the natural consequence.

In Romans 1:25, where both words ("truth" and "lie") have the article, I suppose both are used in the abstract sense. In Revelation 21:27, and Revelation 22:15 the
word "lie" is anarthrous. But in (2 Thessalonians 2:11) it is again the lie of John 8:44. The Lawless One who is yet to be revealed, is described as he "whose coming is
after the working of Satan with all power and signs and lying wonders." God does not incite men to tell lies or to believe lies. But of those who reject "the truth" it is
written, "He shall send them strong delusion that they should believe the lie." Because they have rejected the Christ of God, a judicial blindness shall fall upon them that
they shall accept the Christ of humanity, who will be Satan incarnate.

In these pages I have kept clear of prophecy, for they are addressed in part to those who have no belief in prophecy. But if the prophetic student will shake himself free
from the Satan myth he will find the Divine forecast of the future become radiant with new light. Terrible wars are yet to convulse the nations, bringing famine in their
train. But the coming Man will bring peace to the world. He will command universal homage not merely by reason of his Satanic miraculous powers, but because of his
splendid human
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time of order and prosperity unparalleled, when the arts of peace shall flourish, and the utopias of philosophers and socialists will be realized. And that the Satan cult
which will then prevail on earth will be marked by a high morality and a specious "form of godliness," is plainly indicated by the warning that, but for Divine grace, it
would "deceive the very elect." It is also, I venture to think, plainly foreshadowed by current events. Christians are trifling with skeptical attacks upon Scripture. But the
In these pages I have kept clear of prophecy, for they are addressed in part to those who have no belief in prophecy. But if the prophetic student will shake himself free
from the Satan myth he will find the Divine forecast of the future become radiant with new light. Terrible wars are yet to convulse the nations, bringing famine in their
train. But the coming Man will bring peace to the world. He will command universal homage not merely by reason of his Satanic miraculous powers, but because of his
splendid human qualities. The adherents of "the truth" will, alone of all the race, have cause to mourn his sovereignty. His reign will be the era of man's "millennium," a
time of order and prosperity unparalleled, when the arts of peace shall flourish, and the utopias of philosophers and socialists will be realized. And that the Satan cult
which will then prevail on earth will be marked by a high morality and a specious "form of godliness," is plainly indicated by the warning that, but for Divine grace, it
would "deceive the very elect." It is also, I venture to think, plainly foreshadowed by current events. Christians are trifling with skeptical attacks upon Scripture. But the
real issue involved in these attacks is the Divinity of Christ; and I venture to predict that those of us who shall live for another quarter of a century, shall yet witness a
widespread abandonment of that great truth by many of the Churches. The decline of faith during the last five-and-twenty years has been appalling, and we are already
within measurable distance of a more general acceptance of the Satan cult - a religion marked by a high morality and an earnest philanthropy, but wholly devoid of all
that is distinctively Christian. "Free from dogma" is the favorite expression: and this "freedom" means the ignoring of the great truths of Christianity.

Note 8

How deep-seated and venerable is the popular belief that all misdeeds of a certain gravity are due to Satanic influence. But this belief suggests a difficulty which has
perplexed and distressed many a thoughtful Christian. Multitudes innumerable thus transgress. Nor are they to be found only in the squalid dwellings of our city slums,
but in the abodes of wealth and culture; not only in our great unlovely towns, but in every village and hamlet in the land. Nor are these shores in any special sense the
domain of Satan. On the contrary, if vice and crime are signs of his presence and power, other countries must claim more of his activity than our own. And when we
turn to the darker scenes of heathenism, the appalling tale of hideous vice and cruelty gives proof that, there, the devil must be still more busy than in Christendom. But
if the majority of the many thousands of millions of mankind are thus under his personal influence, he must be acquainted with the life and circumstances of each
individual. Are we, then, to conclude that he is practically omnipresent and omniscient? Are we to ascribe to him these attributes of Deity?

As regards the unseen world, any belief which does not rest upon revelation is essentially superstitious: what, then, is the testimony of Scripture on this subject? The first
chapter of the Epistle to the Romans treats of the condition of the heathen with a definiteness which leaves nothing to be desired. To this passage, then, let us appeal,
and by it let the popular belief be tested. Here are the words:

"Knowing God, they glorified Him not as God, neither gave thanks; but became vain in their reasonings, and their senseless heart was darkened. Professing themselves
to be wise, they became fools, and changed the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and fourfooted beasts, and
creeping things. Wherefore God gave them up in the lusts of their hearts unto uncleanness, that their bodies should be dishonored among themselves: for that they
exchanged the truth of God for a lie, and worshipped and served the creature rather than the Creator, who is blessed for ever. For this cause God gave them up unto
vile passions.. .. And even as they refused to have God in their knowledge, God gave them up unto a reprobate mind, to do those things which are not fitting" (Romans
1:21-28, R.V.).1

If Satan were immediately responsible for the baser immoralities of men, it is inconceivable that such a passage would contain no allusion to the fact; but allusion there is
none. The words are clear and simple - "God gave them up"; and human nature in its alienation from God accounts for their depravity. Nor will it avail to plead that it is
only pagan depravity which is here in question. If no devil is needed to account for the abominations of the heathen world, why appeal to the supernatural to explain the
vices and crimes of Christendom? To do so is as unphilosophical as it is unscriptural.

And why should Satan tempt men in this way? His doing so would be intelligible if his power over them depended on their leading vicious lives. But Scripture vetoes
this suggestion. Some who own his sway are slaves of vice, but others are religious zealots of blameless character; and our Lord expressly declares that it is the zealots
who are farthest from the kingdom. (Matthew 21:31)

Not that immorality is any passport to heaven, any recommendation to Divine favor. On the contrary, it is a highway to "the City of Destruction"; but it is for this very
reason that it brings a man within reach of hope, for in "the City of Destruction" it is that the Savior is seeking the lost. The devotee of blameless life, who thanks God
that he is not as other men, is entirely on the devil's side; whereas, were he tempted to open sin, he might be brought to his knees to pray that other prayer which would
bring all heaven to his help.

How it would simplify matters if morality were a distinctive badge of the regenerate, and immorality characterized the rest! But vice is not the hallmark of the devil's
handiwork. "A form of godliness" (2 Timothy 3:5) is one of his "devices." Among the most dangerous enemies of Christ and Christianity, are men who live pure and
upright lives, and who preach righteousness. "And no marvel; for even Satan fashioneth himself into an angel of light: it is no great thing therefore if his ministers also
fashion themselves as ministers of righteousness." (2 Corinthians 11:14, (15 R.V)) And if "the very elect" are deceived by the fraud, it is mainly because they are blinded
by this error of the Satan myth.

It is not, I again repeat, in the domain of morals that the devil's influence is distinctively declared, but in the spiritual sphere. Our race has not sprung from Adam in Eden
innocence, but from Adam the fallen and sinful outcast. Human nature is thus poisoned at its very source by ignorance and distrust of God. It is a fallen nature. And
Satan it was who thus debased it. What wonder, then, that he is able to influence the main currents of human thought and action in regard to things Divine! What
wonder that he can control the religion of the race!

All this may excite the contempt of the agnostic, but we challenge him to offer some other explanation of the well-ascertained facts. The evolutionist pretends to account
for the condition of the lower strata of humanity; but how can he explain the phenomena of the religion of Christendom? In spite of all the advantages which civilization
affords, men have bartered the sublime truths of Christianity for the superstitions of old-world paganism. Such figments as baptismal regeneration and the possession of
mystic powers by a priestly caste are wholly repugnant to Christianity, and Judaism, even in its apostasy, was free from them; and yet they have been adopted as an
integral part of the Christian religion. This one fact is proof that, so far at least as the origin of man is concerned, evolution is false and the story of the Eden fall is true.

But this kind of Satanic influence involves no knowledge of the inner experience of each life, no possession of Divine attributes. It implies no special action directed
simultaneously against millions of individuals scattered over all the globe. That the devil does deal with individuals we know; but Scripture indicates that such cases are
exceptional. The warning to the Twelve, that Satan desired to have them, though intended for all, was specially for Peter. It is but natural that he should seek to drag
down those who stand out as champions of the truth. Nor can even the lowliest disciple be sure of immunity from his attacks. He "walketh about," we read, "as a
roaring lion, seeking whom he may devour." (1 Peter 5:8) And a prowling lion may seize even the very weakest for his prey. This may explain conflicts which
sometimes try the faith even of the humblest Christian.

The old classification of "the world, the flesh, and the devil" is a right one. And "our wrestling is not against flesh and blood." (Ephesians 6:12 (R.V.)) In the "flesh"
sphere our safety is in flight. But flight from Satan is impossible. "Flee youthful lusts;" (2 Timothy 2:22) but "Resist the devil, and he will flee from you." (James 4:7) Such
is the distinction clearly marked in Scripture. The baser "lusts of the flesh" are entirely under a man's control, unless indeed he is enervated by vicious indulgence; but
with the strongest and holiest of men "the whole armor of God" is the only sure defense against the attacks of Satan. (Ephesians 6:11)

Of  the devil's
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his testimony and destroy his usefulness. But it cannot be asserted too often or too plainly that his normal effort is not to tempt to the commission of sins such as lead to
contrition, and teach us how weak we are; but, by drawing us away to mere human morality, or religion, or philosophy, to deaden or destroy our sense of dependence
upon God. For sin may humble a Christian; but human philosophy and religion can only foster his self-esteem. And pride is "the snare of the devil"; (1 Timothy 3:6, 7)
sphere our safety is in flight. But flight from Satan is impossible. "Flee youthful lusts;" (2 Timothy 2:22) but "Resist the devil, and he will flee from you." (James 4:7) Such
is the distinction clearly marked in Scripture. The baser "lusts of the flesh" are entirely under a man's control, unless indeed he is enervated by vicious indulgence; but
with the strongest and holiest of men "the whole armor of God" is the only sure defense against the attacks of Satan. (Ephesians 6:11)

Of the devil's aim and methods I have already spoken. No one, I repeat, may assert that he might not use the basest means to ensnare a minister of Christ, and thus mar
his testimony and destroy his usefulness. But it cannot be asserted too often or too plainly that his normal effort is not to tempt to the commission of sins such as lead to
contrition, and teach us how weak we are; but, by drawing us away to mere human morality, or religion, or philosophy, to deaden or destroy our sense of dependence
upon God. For sin may humble a Christian; but human philosophy and religion can only foster his self-esteem. And pride is "the snare of the devil"; (1 Timothy 3:6, 7)
not humility.

That there are "unclean spirits" we know. And certain abnormal phases of depravity may be due possibly, even in our own day, to demoniacal possession; but this is
wholly distinct from Satanic temptations. And demons even are not all "unclean." The warned-against "teachings of demons" in "later times" are not incitements to vice,
but to a more exacting morality and a spirituality more transcendental than even Christianity enjoins. Marriage itself is repulsive to this fastidious cult, and certain kinds
of food, "which God created to be received with thanksgiving," it absolutely rejects. 2

The flagrant immoralities of some of the Corinthian converts drew from the apostle no suggestion of Satanic agency, save indeed as a possible means towards the
restoration of those who had sinned. (1 Corinthians 5:1-5.) The warning, "Lest Satan should get an advantage of us," was given when their zeal to clear themselves
betrayed them into resentment against the offenders. (2 Corinthians 2:11) And it was the advent of false teachers "preaching another Jesus" which evoked the further
warning against the Serpent's "subtlety," lest their minds should be "corrupted from the simplicity that is in Christ." (2 Corinthians 6:3, 4) So again, when persecution
prevailed in the Thessalonian church, he was solicitous "to know their faith," fearing "lest the Tempter should tempt them," and their confidence in God should fail.

There is one passage of Scripture which some seem to think refutes what has been here maintained. As a matter of fact it may be appealed to in support of it. The
following are the opening words of the second chapter of Ephesians:

"And you did He quicken, when ye were dead through your trespasses and sins, wherein aforetime ye walked according to the course of this world, according to the
prince of the power of the air, of the spirit that now worketh in the sons of disobedience; among whom we also all once lived in the lusts of flesh, doing the desires of
the flesh and of the mind, and were by nature children of wrath, even as the rest." (Ephesians 2:1-3 R.V.).

Those who read this passage in the light of the Satan myth entirely lose its special teaching. The life of every unregenerate man, whether marked by the grossest vice or
by high morality, by utter atheism or by intense religious zeal, is "according to the spirit that worketh in the sons of disobedience." The life of Saul the persecutor had
been as pure and blameless as was the life of Paul the apostle of the Lord. And yet he here brackets himself with the Ephesian converts. Hence the emphatic "all" of the
third verse. All alike had walked "according to the prince of the power of the air," and therefore "according to the course of this world," for Satan is this world's prince
and god. (John 14:30;16:11; 2 Corinthians 4:4) So far from implying that their "trespasses and sins" had been due to supernatural incitement, the apostle expressly
declares they had been altogether natural and human. The Gentile sensualists were but "doing the desires of the flesh"; the Jewish zealot "the desires of the mind."3

For the terms immorality and sin are not convertible. The one refers to an arbitrary human standard of right; the other to a standard altogether Divine. As already
indicated, the essence of sin is lawlessness. Man was endowed by his Creator with a will absolutely free. But, though all blessing depended on his keeping it in
subjection, he asserted it in opposition to the Divine will. And as the result "the carnal (or natural) mind is enmity against God; for (as the apostle adds) it is not subject
to the law of God, neither indeed can be." (Romans 8:7) Our fallen nature has thus become subject to its own law of gravitation; and it would be as unreasonable to
expect a man to achieve the physical feat of mounting upward towards the sky, as to suppose that, apart from Divine grace, the life of an unregenerate sinner could turn
Godward. In the one case as in the other, a miracle alone could account for the phenomenon. And such a miracle both the apostle himself and the Ephesian converts
had experienced. Hence the added words:

"But God, being rich in mercy, for His great love wherewith He loved us, even when we were dead through our trespasses, quickened us together with
Christ." (Ephesians 2:4, 5 (R.V.))

No miracle, indeed, is needed to enable men to lead moral and religious lives. Here the words of Enid's song are true:

"For man is man, and master of his fate."4

It is in the spiritual sphere that, by the law of his nature, he ever gravitates downward, and falls away from God.

Finally, I would again remark that the Christian who turns to prophecy with a mind unbiased by traditional views about Satan will find new meaning in the predictions
relating to the "latter days." Delegated authority was all the devil claimed in the Temptation, as appears from the very words he used. To him, he declared, had been
"delivered" the kingdoms of the world, with all the power and the glory of them. (Luke 4:6) But the power and the glory the Christian has been taught to ascribe to God
alone. In his last great effort, therefore, Satan incarnate will claim to be Divine. (2 Thessalonians 2:4) And the lie, we are told, will be accredited by "all power and signs
and lying wonders." (2 Thessalonians 2:9) God's "millennium" will be anticipated and travestied by the reign of the Man of Sin. And the fact that the devil will yield to
him "his throne and great authority" (Revelation 13:2 (R.V.)) has led to the assumption that his rule will be marked by Saturnalian orgies of violence and lust. But how,
then, can we explain the words of Christ, that the world will hail him as the true Messiah, and that, if such a thing were possible, the very elect would be deceived by
the imposture? (Matthew 24:24) If read with a right appreciation of the Satan of Scripture, these words of our Divine Lord are a most solemn warning to the believer,
even for the days we live in; but read in the false light of the Satan myth, they remain an insoluble enigma.

Note 9

According to English law "the Lord's day" - as Sunday is designated in the old statutes - is a day on which no judge or magistrate may sit, and no jury may be
impaneled. The criminal may be taken red-handed, but all that the law can do is to hold him in ward until the day of grace has run its course, and a competent tribunal
may adjudicate upon his crime. If our law went further in the same direction, and the functions of the constable also were suspended, it would afford an apter illustration
of the great truth that is here in question. But to make the parable complete, we must go even further still, and suppose not only that the criminal enjoys for the moment
freedom even from arrest, but that there is an amnesty in force by which he may secure absolute immunity from all the consequences of his crime.

But to hold such language is to speak in an unknown tongue; and to turn to the words of Scripture in support of it is to risk losing men's attention altogether. The
mystery of the gospel is that God can justify a sinner, and yet be just. He justifies the ungodly. "To him that worketh not, but believeth in Him that justifieth the ungodly,
his faith is counted for righteousness." (Romans 4:5) Here is another kindred statement: "The grace of God hath appeared salvation-bringing to all men." And the
passage proceeds: "For we also were aforetime foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, hating one another.
But when the kindness of God our Savior, and His love-toward-man, appeared, not by works done in righteousness, which we did ourselves, but according to His
mercy He saved us." (Titus 2:11-14; 3:3-5). Or if any would wish to have words spoken by the lips of our blessed Lord Himself, they will be found in many a passage
of the Gospels. Here, for example, is His testimony to Nicodemus' "For God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him
should  not perish,
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Are we not justified, then, in saying that forgiveness and eternal life are brought within reach of all; that heaven is made as free to sinful men as infinite love and grace
can make it? If words have any, meaning, this, and nothing less than this, is the truth. But how is this gospel treated? In the minds of the religious it excites the utmost
passage proceeds: "For we also were aforetime foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, hating one another.
But when the kindness of God our Savior, and His love-toward-man, appeared, not by works done in righteousness, which we did ourselves, but according to His
mercy He saved us." (Titus 2:11-14; 3:3-5). Or if any would wish to have words spoken by the lips of our blessed Lord Himself, they will be found in many a passage
of the Gospels. Here, for example, is His testimony to Nicodemus' "For God so loved the world, that He gave His only begotten Son, that whosoever believeth in Him
should not perish, but have everlasting life."

Are we not justified, then, in saying that forgiveness and eternal life are brought within reach of all; that heaven is made as free to sinful men as infinite love and grace
can make it? If words have any, meaning, this, and nothing less than this, is the truth. But how is this gospel treated? In the minds of the religious it excites the utmost
indignation. They no longer burn men at the stake for proclaiming it, as in darker days they used to do, but though their anger shows itself in gentler ways it is just as
real. And upon common men it makes no impression whatever. A man once stood on London Bridge, for a wager, offering real sovereigns for a shilling each. The
notice he displayed was plainly worded, and it was read by hundreds of the passers-by. But by all it was read incredulously, and therefore with indifference. He won
his wager: not a single coin was taken from him! And for the same reason "the gospel of the grace of God" is ignored. It will be thus ignored by hundreds who will read
these pages. Men are possessed by the belief that eternal life can be attained only upon impracticable conditions, and so their attitude towards the whole matter is one
of apathy. But apathy gives place to anger if any one dares to speak of eternal judgment and a hell for the impenitent. No blasphemy can be too daring to hurl at a God
who would not bring a sinner to heaven in the way that a constable brings a drunken prisoner to the lock-up - without his will, or, if needs be, against his will!

But man, made in the image of God, is endowed with a will, and to that will the Divine appeal is addressed. "Ye will not come to Me that ye might have life" was the
Lord's yearning entreaty to those who listened to His words, but refused to give heed to them. "Whosoever will, let him take the water of life freely." God's own heaven
is the home to which He is calling sinful men. Hell has been prepared, not for such, but for the devil and his angels. But if men refuse Christ and take sides with Satan,
they must reap what they sow.

Note 10

"Of what value, then, is prayer?" some one will ask, and "What place is there for it?" It is with extreme diffidence that I venture to give expression to thoughts on this
subject which have long taken possession of my own mind. And I do so only because it may possibly bring relief to many who are sorely distressed at the seeming
failure of the prayer-promises of the Gospels. Words could not be plainer than those in which our Lord impressed on His disciples that Almighty power was absolutely
at their disposal, if only they had faith. When they wondered that the fig tree withered at His word, He told them that they too could command this, or even the moving
of a mountain. And He added, "And all things whatsoever ye shall ask in prayer, believing, ye shall receive." (Matthew 21:20-22) How many there are who in intensest
earnestness have claimed such promises, and have reaped bitter disappointment which has staggered their faith! It is easy of course to explain the failure by reading into
the promise conditions of one kind or another, though the Lord Himself made no conditions whatever. But instead of tampering thus with His words, let us consider
whether the true solution of the difficulty may not be found in the truth which these pages have endeavored to unfold.

And here the striking fact claims attention that while the record of the Pentecostal dispensation presents us with the practical counterpart of all such promises, the
Epistles, which unfold the doctrine of the present dispensation, and describe the life which befits that doctrine - the life of faith - inculcate thoughts about prayer which
are essentially different, and which are entirely in accord with the actual experience of spiritual Christians. 1

Some perhaps may urge that while the earlier Gospels may thus be explained, St. John cannot be treated in this way. I can in reply but plead with the thoughtful reader
to consider whether every word addressed to the apostles is intended to apply to all believers at all times. Take John 14:12 as a test of this. Is every believer to be
endowed with miraculous powers equal to or greater than those exercised by the Lord Himself? We are prepared at once to limit the scope of such words: is it so
clear, then, that the words which immediately follow are of universal application? We have the fact, I repeat, that both these promises were proved to be true in the
Pentecostal dispensation, and that neither has been proved to be true in the Christian Church. 2 So also of Chap. 15-16; 16:23 etc.

But, it will be asked, Is not the promise explicitly repeated in St. John's First Epistle (1 John 3:22, and 5:14,15)? I think not. It seems to me that the apostles were in a
special sense empowered both to act and to pray in the name of the Lord Jesus, whereas the Christian should bow in presence of the words, "according to His will."
As Dean Alford here remarks, "If we knew His will thoroughly, and submitted to it heartily, it would be impossible for us to ask anything, for the spirit or for the body,
which He should not hear and perform. And it is this ideal state, as always, which the apostle has in view." But the Christian too commonly makes his own longings, or
his supposed interests, and not the Divine will, the basis of his prayer; he goes on to persuade himself that his request will be granted; he then regards this "faith" as a
pledge that he has been heard; and finally, when the issue belies his confident hopes, he gives way to bitterness and unbelief. True faith is always prepared for a refusal.
Some, we read, "through faith," "obtained promises"; but, no less "through faith," "others were tortured, not accepting deliverance."

Some, perhaps, may think it a sufficient refutation of all this to appeal to what are called "striking answers to prayer," such as certain Christians have experienced in
every age. But the appeal refutes itself. They are justly regarded as "striking answers" precisely because they are exceptional. No one may dare to limit what God will
do for the believer. But to make the experience of some the standard of faith for all is one of the greatest errors and snares of Christian life. If these promises are of
universal application, the fact that an answer to prayer should be considered striking in any sense is proof of general apostasy.

A detailed examination of the passages in the Epistles which refer to this subject would far exceed the limits of a note. One more may suffice. I allude to the familiar
words of Philippians 4:6, 7: "In nothing be anxious; but in everything by prayer and supplication with thanksgiving let your requests be made known unto God. And the
peace of God, which passeth all understanding, shall guard your hearts and your thoughts in Christ Jesus" (R.V.). It is a solemn thing to make unconditioned demands
upon God. To the record of such prayers may often be added the solemn words: "He gave them their request, but sent leanness into their soul." Hezekiah prayed in this
way. He claimed a prolongation of his life, and God granted his petition; and the added years gave him his son Manasseh, and the consequences of Manasseh's sin (that
God "would not pardon ")still rest as a blight and a curse upon that nation! Such a prayer, I make bold to say, is unfitting to the Christian. How different the teaching of
the Divine Spirit! It may be the life of husband or wife, of parent or child, that is in the balance: what then shall be the believer's attitude? To claim it, as Hezekiah did,
and chance the awful risks which the answer may entail? Or "by prayer and supplication with thanksgiving," to leave the request with God; and having thus left it all with
Him, to trust His love and wisdom with the issue? It was thus the apostle prayed, when he sought relief from that mysterious hindrance to his ministry; and the denial of
his request, instead of bringing bitterness of soul, only served to teach him more of "the power of Christ" (2 Corinthians 12:8, 9). Above all it was thus the Master
prayed in the garden of Gethsemane (Matthew 26:39, 42).

The prayer of the Pentecostal age was like drawing cheques to be paid in coin over the counter. The prayer of the Christian dispensation - that is, of the life of faith - is
to make known our requests to God, and to be at peace. If the matter were one within the power of a friend to deal with - a friend whose wisdom we could trust and
of whose love we were assured - should we not be content to say, after telling him all, "Now you know my feelings and my wishes, and I leave the case entirely in your
hands." And this is just what God invites.

Note 11

The skeptic seldom admits that any position once held by him is untenable, and a signal exception to this is deserving of special notice. Not content with making havoc
of the Old Testament, criticism has long been "running amuck" through the New Testament also. "It has been demonstrated" (says a recent writer) "that the selection of
the books composing it and their separation from the vast mass of spurious gospels, epistles, and apocalyptic literature was a gradual process, and, indeed, that the
rejection
 Copyrightof (c)
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                                                others was accidental."1 But all this is now exploded by the greatest living authority upon the subject,  Professor
                                                                                                                                                       Page    106 / 159
Harnack of Berlin. And his testimony is all the more telling because he gives no sign of repentance as regards his utter rejection of Christianity. Himself the foremost
champion of unorthodoxy, he freely owns that in this matter the critics are wrong and the orthodox are right. Here is an extract from the preface to his recent work on
"The Chronology of the oldest Christian Literature": "There was a time - -the general public indeed has not got beyond it - in which the oldest Christian literature,
The skeptic seldom admits that any position once held by him is untenable, and a signal exception to this is deserving of special notice. Not content with making havoc
of the Old Testament, criticism has long been "running amuck" through the New Testament also. "It has been demonstrated" (says a recent writer) "that the selection of
the books composing it and their separation from the vast mass of spurious gospels, epistles, and apocalyptic literature was a gradual process, and, indeed, that the
rejection of some books and the acceptance of others was accidental."1 But all this is now exploded by the greatest living authority upon the subject, Professor
Harnack of Berlin. And his testimony is all the more telling because he gives no sign of repentance as regards his utter rejection of Christianity. Himself the foremost
champion of unorthodoxy, he freely owns that in this matter the critics are wrong and the orthodox are right. Here is an extract from the preface to his recent work on
"The Chronology of the oldest Christian Literature": "There was a time - -the general public indeed has not got beyond it - in which the oldest Christian literature,
including the New Testament, was looked upon as a tissue of deceptions and forgeries. That time is passed. For science it was an episode in which it learned much,
and after which it has much to forget. The results, however, of the following investigations go in a 'reactionary' direction, beyond what can be described as the middle
position of present-day criticism. The oldest Literature of the Church in all main points and in most details, from the point of view of literary criticism, is genuine and
trustworthy. In the whole New Testament there is in all probability only a single writing which can be looked upon as pseudonymous in the strictest sense of the word -
ie., the Second Epistle of Peter."

This is but one of many proofs that the tide has turned which in recent years has threatened to undermine the Christian faith. In the skepticism of the day there is nothing
distinctive save that so many of its champions are men who are publicly pledged and subsidized to teach what they deny. It is only the unstable and the ignorant who are
overwhelmed by a book like that above cited. 2 Neither the well-instructed nor the spiritual can be thus led to reject the Bible as a fraud and Christianity as a
superstition. They can understand the difference between a Divine revelation and human comments and commentaries. To take a single example - they do not regard
the Ussher-Lloyd Chronology in the margin of our English Bible as "equally inspired with the sacred text itself." (2) And while refusing to accept open-mouthed the wild
conjectures of certain Egyptologists as to the antiquity of ancient dynasties, they recognize that the "conjectural periods" between the Deluge and the Kingdom must be
largely extended.

If we eliminate the blunders of theologians and "reconcilers" on the one hand and the theories (as distinguished from the facts) of science on the other, a ponderous
treatise like Mr. A.D. White's would be reduced to very small proportions. The whole "Mosaic Cosmogony" controversy is ruled out at once, and many questions
which seem of serious moment shrink into the background or entirely disappear. Moreover, there is in Holy Scripture a "hidden harmony" unknown to those who ignore
the scheme of type and prophecy which permeates the whole. This study is a sure antidote to skepticism. No student of prophecy is a skeptic. And as regards the
typology of Scripture, which is the alphabet of the language in which the New Testament is written, there is not one of the rationalists who has given proof of possessing
any knowledge whatever. Ignorance of the alphabet is a fatal defect in those who claim to expound the text; and this ignorance, which Hengstenberg deplored in his
day, is still absolute in the case of all without exception who are seeking to prove that the Bible is but a human book. "Truth brings out the hidden harmony, when
unbelief can only, with a dull dogmatism, deny."

Footnotes

Preface to Second Edition

1 Literature

Chapter 1

1 The Marquis of Salisbury's speech at the Pavilion, Brighton, on the 19th of November, 1895

2 Dean Mansel

Chapter 2

1 See Appendix, Note 1

Chapter 3

1 This possibly may be what Mr. Gladstone means in the statement criticized at (p. 25 ante.) But if so, I am at a loss to understand either his language or his argument.
He seems to suggest that the "alleged" miracles may yet be explained to us, just as the predicted eclipse of the moon which terrified the South Sea Islanders might
afterwards have been explained to the savages. My own meaning an illustration may make plain. That fire should come down from the sky and kindle a pile of wood is
a commonplace phenomenon. It might occur during any thunderstorm. But if I heap wood together upon a certain spot, and at my word lightning falls upon it and
consumes it, this is a miracle; and the element of the miraculous is in the fact that I have set in motion some power that is above nature and competent to control it.

2 Bishop Van Mildert's "Boyle Lectures," sermon 21. Of the truth of these last words Hume's celebrated treatise supplies most striking proof. He takes exception to
the evidence for the Christian miracles; but when he goes on to speak of certain miracles alleged to have occurred in France upon the tomb of Abb Paris, the famous
Jansenist, he admits that the evidence in support of them was clear, complete, and without a flaw. But yet he rejects them, and that solely because of "the absolute
impossibility, or miraculous nature of the events!" It behooves us to regard such evidence with suspicion; but to accept the evidence and yet to reject the facts thus
established, is indeed "to destroy the very foundations of all human testimony."

Chapter 4

1 If any should quote the case of Simon Magus as an exception, they are welcome to their argument!

2 Greek Test. Com., John 3

3 1 Peter 1:23. Still more definite are the Lord's words addressed to Peter in response to the confession of His Messiahship, "Blessed art thou, Simon Bar-Jonah; for
flesh and blood hath not revealed it unto thee, but My Father which is in heaven.(Matthew 26:17)

4 St. Paul's testimony gains in emphasis because of the vision on the Damascus road which, but for his explicit words, might lead us to call him a miracle-made disciple.

5 Very strikingly is this exemplified in John the Baptist's case (Matthew 11:2-5; see also John 5:36).

6 Luke 24:27-44. This threefold division of the Old Testament was the one commonly adopted by the Jew-the law, the prophets and the "Hagiographa." The Psalms
stood first in the third division and thus came to give its name to the whole.

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Chapter 5
6 Luke 24:27-44. This threefold division of the Old Testament was the one commonly adopted by the Jew-the law, the prophets and the "Hagiographa." The Psalms
stood first in the third division and thus came to give its name to the whole.

7 As regards the use of the word "Religion", see Appendix, Note 2

Chapter 5

1 Acts 10. This is made still more clear by chapter 15:2.

2 The prophetic utterance of Matthew 16:18 will not be deemed an exception to this.

3 The Bampton Lectures, 1864.

4 Such was the spirit of their inspired Scriptures. See, e.g., 2 Chronicles 6:32, 33; Psalms 67:1-3, etc.

5 "If," says the author of "Supernatural Religion," "Christianity consist of the doctrines preached in the Fourth Gospel, it is not too much to say that the Synoptics do not
teach Christianity at all. The extraordinary phenomenon is presented of three Gospels, each professing to be complete in itself, and to convey the good tidings of
salvation to man, which have actually omitted the doctrines which are the conditions of that salvation." This is a fair specimen of the sort of statement which, owing to
prevailing ignorance of Holy Scripture, suffices to undermine the faith even of cultured people in our day. The Gospels were not written "to teach Christianity," but to
reveal Christ in the different aspects of His person and work as Israel's Messiah, Jehovah's servant, Son of Man and Son of God. No one of them is "complete in
itself"; and the Fourth alone expressly professes to teach the way of salvation (John 20:31).

6 See Appendix, Note 3.

7 2 Timothy 2 4:16. This passage disposes of the tradition that St. Peter was Bishop of Rome.

Chapter 6

1 Froude's "Cesar, a Sketch" p.87.

2 We know, and it is our pride to know, that man is by his constitution a religious animal; that atheism is against, not only our reason but our instincts; and that it cannot
prevail long" (Edmund Burke). "Street arabs and advanced thinkers," is Mr. Balfour's classification of the exceptions to this rule ("Defense of Philosophic Doubt ").

3 For a calm, scholarly, and crushing refutation of those who, like de Bunsen, Seydel, & etc., represent Buddhism as the original of Christianity, and of those who, like
Sir Edwin Arnold, read Christianity into Buddhism; see Prof. Kellogg's "Light of Asia and Light of the World" (Macmillan).

The Buddhism of Gautama, I may add, has no claim to be reckoned a religion, for it has no God. It was not a religion at all, but merely a philosophy. But his followers,
in obedience to the instinctive craving of human nature for a religion, made Gautama himself their God. And the Buddhism of later times has invariably assimilated some
of the elements of the base polytheisms by which it has been surrounded.

Chapter 7

1 Remember this book was first published in 1897

2 "The Place of Christ in Modern Theology," by Principal Fairbairn, D.D., p. 267.

3 A dozen years before Baur's "Paul" appeared, the truth thus attributed to him was discussed at the then celebrated "Powerscourt meetings" in Ireland!

4 Though the Revisers have reproduced St. Peter's words in one important passage which the Authorized Version has misread, yet to take these simple words in their
plain and obvious meaning is to risk being looked upon as either fool or faddist. The words are: "Repent ye therefore, and turn again, that your sins may be blotted out,
that so there may come seasons of refreshing from the presence of the Lord; and that He may send the Christ who hath been appointed for you, even Jesus; whom the
heaven must receive until the times of restoration of all things, where of God spoke by the mouth of His holy prophets.... Ye are the sons of the prophets and of the
covenant which God made with your fathers" (Acts 3:19 etc.). The whole passage should be carefully studied, and by all means see Alford's notes, showing how fully
and definitely all this refers to Jewish hopes and promises.

5 Acts 8:1, 4; cf 11:19. It is noteworthy that at this time all the believers went out preaching except the apostles. And yet there are those who maintain that preaching is
an exclusively apostolic function!

6 Acts 11. The words "they that were of the circumcision" might seem to suggest that there were Gentiles at that time in the Church. But, as Dean Alford says, Luke
uses the phrase from the standpoint of the time when he was writing: "In this case all those spoken of would belong to the circumcision."

7 (Acts 4:4) If "the number of the men came to be about five thousand," it is reasonably certain that the whole company was double this number at least.

8 They are never so called in the Acts. Indeed, our English word "deacon" has no equivalent in ancient or in Biblical Greek, and if the Revisers had been true to their
avowed principles of translation the word would have disappeared. Dia>konov is used twenty-two times in the Epistles, and should be rendered "minister" in every
case, and especially in Philippians 1:1, and 1 Timothy 3:8 and 12, where ministers are distinguished from bishops. In the Gospels it occurs eight times, and always as
equivalent to "servant" in the common acceptation, save in John (12:26), where it is used in a higher sense.

9 Acts 5:21, 33-40. I use the word murder advisedly, for under the Roman law the Jews had no power to put any one to death. See John (18:31). The crucifixion was
a judicial murder; the stoning of Stephen was murder pure and simple.

10 Acts 5:34-40; cf 22:3. A quarter of a century later they were still known as "the sect of the Nazarenes" (Acts 24:5)

11 The victims of the so-called Christian persecutions have been wildly estimated at over fifty millions! Of the victims of pagan Rome I have never seen any estimate.
And pagan persecutions also were in the name of religion! From the death of Abel in primeval times down to the massacres of Armenian Christians today, religion has
heaped up the tale of human guilt and sorrow.
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12 Mill's "Autobiography," p. 40.

Chapter 8
11 The victims of the so-called Christian persecutions have been wildly estimated at over fifty millions! Of the victims of pagan Rome I have never seen any estimate.
And pagan persecutions also were in the name of religion! From the death of Abel in primeval times down to the massacres of Armenian Christians today, religion has
heaped up the tale of human guilt and sorrow.

12 Mill's "Autobiography," p. 40.

Chapter 8

1 Acts 24:5-14 "After the Way, which they call a sect, so serve I the God of our fathers" (see also 28:22), and he goes on to appeal to the law and the prophets. "The
Way" came to be the common expression for their teaching {see, e.g., Acts 19:9, 23, 22:4, 24:14, 2 R.V.). And speaking before a heathen judge he purposely uses,
not the Jewish expression, oJ qeorwn hJmw~n, but the term familiar to the heathen, oJ patrw~|ov qeo>v, the ancestral or tutelary God.

2 See Appendix, Note 4

3 This is the position assumed by "Lux Mundi."

4 The Old Testament we owe, of course, entirely to the Jews.

5 The Church of England teaches unequivocally that there is neither salvation nor infallibility in the Church, and that the Church's authority in matters of faith is controlled
and limited by Holy Writ (see Articles 18-21). And this is Protestantism; not a repudiation off authority in the spiritual sphere, but a revolt against the bondage of mere
human authority falsely claiming to be Divine. It delivers us from the authority of "Church", that we may be free to bow to the authority of God.. "The Church" claims to
mediate between God and man. But Christianity teaches that all pretensions of the are both false and profane, and points to our Divine Lord as the only Mediator.
Protestantism is not our religion, but it leaves us with a free conscience and an open Bible, face to face with God. It is not an anchorage for faith; but it is like the
breakwater which renders our anchorage secure. It shields us from influences which make Christianity impossible.

6 These men declare that to them our faith in Holy Writ seems foolishness. But Holy Writ warns us that "the natural man receive not the things of the Spirit of God: for
they are foolishness unto him" (1 Corinthians 2:14).

7 To record the points on which the Bible was formerly attacked, marking off those which modem research has disposed of - this is a task which awaits a competent
pen. And when the book is written it will astonish both friends and foes.

Chapter 9

1 W. R. Greg's "Creed of Christendom."

2 Diastewv i[na katarin (Romans 4:16). Theology has no better definition of grace than that given by Aristotle (Rhet. ii. vii.).

Chapter 10

1 Our English versions have distorted the passage, first by a punctuation (I have followed Dean Alford's), which makes the mystery a characteristic of the power to
stablish us, whereas it characterizes the preaching by which we are stablished; and secondly, by their rendering of the words dia> te grafw~n profhtikw~n (cf. Matthew
26:56, "the scriptures of the prophets"). It claims notice also that both "revelation" and "mystery" are anarthrous; but while the English idiom seems to require the article
before the former word, its insertion before "mystery" is not only unnecessary, but misleading.

2 See appendix, Note 5

3 2 Thessalonians 2:7-8. Within the Church, of course. Lawlessness in the world is as old as sin.

4 "Synonyms," (Part 2. p. 123)

5 2 Corinthians 5:18-20. This passage is inseparably associated in my mind with an incident once narrated to me by the late Sir Robert Lush. When Sergeant Wilkins
returned to the Law Courts after an illness which practically ended his career Mr. Lush (as he then was) saw him sitting with his face in his hands, and he noticed that
tears were falling from between his fingers. The Sergeant was not of his acquaintance, but when he saw him hurriedly leave the court, he followed him, and delicately
referring to what he had seen, he asked if he was in any trouble in which he could be of service to him. The Sergeant gratefully acknowledged his kindness but
explained his seeming distress by the fact that the words above quoted, which he had been reading that morning, had come back to his mind as he sat in court, and he
could not restrain his emotion. The incident will be appreciated by those who know the sort of man he was. Suffice it to say it had not been his habit to read the Bible.
But how many such there are who turn to it in times of sickness or trouble?

6 Such a statement will be resented by that school of religious thought which boasts as its founder one of the greatest of the Church's teachers. But let us appeal from
the disciples to their master. Here is Calvin's commentary upon the verse above quoted (Romans 5:18). "He makes this favor common to all because it is propounded
to all, and not because it is in reality extended to all; for though Christ suffered for the sins of the whole world and is offered through God's benignity indiscriminately to
all yet all do not receive Him." And the following extract from his commentary on the third chapter of the Gospel of St. John is no less apposite. Referring to the
sixteenth verse he says: "Christ employed the universal term whosoever both to invite indiscriminately all to partake of life, and to cut off every excuse from unbelievers.
Such is the import of the term world. Though there is nothing in the world that is worthy of God's favor yet He shows Himself to be reconciled to the whole world when
He invites all men without exception to the faith of Christ, which is nothing else than an entrance into life? And if any one ask, how then is Judgment possible? The
answer is that Judgment is based upon this very truth. (See c. 12. post.)

Chapter 11

1 See Appendix, Note 6.

2 Zechariah 3:1, 2. In 1 Chronicles 21:1 and Psalm 109:6, the word rendered Satan in A.V. is merely an adversary. And I cannot avail myself of Isaiah 14:12, etc.,
Ezekiel 28:14, etc., much as they would help me, because there is no way of ascertaining certainly whether Satan is there intended. I have no doubt of it myself. The
word devil does not occur in the Old Testament. In the four places where "Devils" is used in A.V. the R.V. adopts other words.

3 In Matthew 12:24-27, our Lord neither adopted nor rejected the Jewish belief. How grotesque is the suggestion that at such a time He should have discoursed to
them  on demonology!
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                                                He turned their taunt back upon themselves by the words, "If I by Beelzebub cast out demons, by whom
                                                                                                                                                 Pagedo109
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cast them out?" Unless the phenomena described by spiritualists may be explained by delusions or fraud, they must be attributed to demons; and there seems strong
reason to believe that some men are possessed by "unclean" demons.
word devil does not occur in the Old Testament. In the four places where "Devils" is used in A.V. the R.V. adopts other words.

3 In Matthew 12:24-27, our Lord neither adopted nor rejected the Jewish belief. How grotesque is the suggestion that at such a time He should have discoursed to
them on demonology! Passing the subject by, He turned their taunt back upon themselves by the words, "If I by Beelzebub cast out demons, by whom do your sons
cast them out?" Unless the phenomena described by spiritualists may be explained by delusions or fraud, they must be attributed to demons; and there seems strong
reason to believe that some men are possessed by "unclean" demons.

4 Ephesians 4:26. The words are quoted verbatim from Psalm 4:4 (LXX).

5 Old Bailey is the Criminal Court in London

6 John 8:44. See Appendix, Note 7.

7 This is probably the explanation of the "coincidences" between Christianity and some of the old religions of the world. I do not allude to Buddhism, for its seeming
"coincidences" admit of a much more prosaic explanation (see, e.g., Professor Kellogg's work referred to at p. 68 ante, note) but to the cult of Tammuz and ancient
Babylon. Scripture warns us that in the future Satan will travesty the Divine mysteries; is it strange if he has done so in the past?

8 See appendix, Note 6

9 In 1 John 2:2 and 4:10. He is called the iJlasmo>v. In (Romans 3:25) He is called the iJlasth>rion (mercy-seat). The word occurs but once again in the New
Testament, i.e., (Hebrews 9:5).

10 In John 11:35 the word used betokens silent tears. The word in Luke 19:41 means to lament with every outward expression of grief.

11 For a further discussion of the general question, see Appendix, Note 8.

Chapter 12

1 "The Scotch Catechism" it is commonly called, as though Westminster were somewhere north of the Tweed! This catechism was compiled by pious and learned
"Dons" of Cambridge University, and adopted by "an assembly of learned and godly divines" convened in Westminster Abbey.

2 "The Gospel and its Ministry", Kregel Publications 1978

3 See Appendix, Note 9

Chapter 13

1 hJ basile>ia tou~ ko>smou (Revelation 11:15).

2 Anything which is manifest is of course raised out of the sphere of doubt or question; and God declares that in the Cross of Christ His grace and kindness and love
have been manifested (Titus 2:2, 3:4; John 4:9). But, ignoring the stupendous fact that, for our sakes, He "spared not His own Son," men seek to put Him upon proof of
His love; and the test is whether He complies with some specific appeal urged in the petulance of present need or sorrow.

3 Romans 10:9 (R. V.). The true Buddhist will declare himself by the way in which he names his master, never omitting some title expressive of his reverence for him.
And the true Christian will declare himself in the same way. If a man habitually writes or speaks about "Jesus," we may be sure, whatever his creed may be, that he is a
Socinian at heart." That Jesus Christ is Lord" is the special testimony of Christianity and the Christian will not forget it even in his words.

4 See Appendix, Note 10.

5 Here is an ascending scale of experience:

"Hath God forgotten to be gracious? Hath He in anger shut up His tender mercies?" (Psalm 77:9).

"I was dumb, I opened not my mouth, because Thou didst it" (Psalm 39:9).

"I have learned in whatsoever state I am therewith to be content" (Philippians 4:11).

"Most gladly therefore will I rather glory in my infirmities I take pleasure in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake" (2
Corinthians 12:9, 10).

6 Psalm 93:4 (R. V. revised. The word voice is in the plural, but it is obviously the Hebrew poetical plural: not several voices, but "the great voice").

7 Every candidate for ordination must publicly declare, in reply to the Bishop, that he "unfeignedly believes all the canonical Scriptures of the Old and New
Testaments." Whether such a pledge ought to be required I will not discuss. The fact remains. And this being so, when clergymen set themselves to discredit the Bible,
the primary question suggested concerns their own honesty. Has the Church a lower standard of morality than the Clubs?

8 Appendix, Note 11.

9 "The lives of the Newmans afford an apt illustration. Both made shipwreck of their faith - the one in religion, the other in infidelity. The "Apologia" and the "Phases of
Faith" are among the saddest of books.

10 swth>riov pa~sin ajnqrw>poiv, (Titus 2:11).

11 filanqrwpi>a (Titus 3:4).

12 As an infidel writer has somewhere said, "Nature knows nothing of any such foolery as 'forgiveness of sins.'"
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14 In proportion to our appreciation of the Christian revelation will be our appreciation of the argument that God cannot now intervene, or declare Himself, directly and
11 filanqrwpi>a (Titus 3:4).

12 As an infidel writer has somewhere said, "Nature knows nothing of any such foolery as 'forgiveness of sins.'"

13 See Appendix, Note 8.

14 In proportion to our appreciation of the Christian revelation will be our appreciation of the argument that God cannot now intervene, or declare Himself, directly and
openly. But this leaves unanswered the difficulty that He so often fails to intervene indirectly on behalf of His own people. The life of faith has always been a life of trial,
and it is so specially in this dispensation of a silent Heaven. But it is our joy to know that our Divine Lord "was in all points tempted like as we are, apart from
sin" (Hebrews 4:15). The statement seems to involve a contradiction, for how could He be tempted as we are tempted if, as the added words (cwriav) imply,
"throughout these temptations, in their origin, in their process, in their result, sin had nothing in Him; He was free and separate from it"? (Alford). The explanation will be
found in what has here been unfolded (Chap. 11, ante) respecting Satanic temptations as primarily designed to destroy our confidence in God. The thirty years before
our Lord entered on His public ministry, spent in enforced inaction in the midst of abounding sorrow and evil and wrong, must have been to Him a living martyrdom, the
Tempter ever taunting Him with the seeming apathy of God. And when we read that "He suffered, being tempted" (Hebrews 2:18), we can realize how truly He was
human, and how deep and real was His humiliation.

15 Such have been precisely the criticisms this volume has evoked. One of the chief organs of cultured thought in England describes it as "a book full of religious
mysticism." And one of the leading press organs of the "Sadducees," while speaking in flattering terms of the way in which the problem of the book is stated, can see
nothing in the proposed solution of it. So it ever was. To the Jew the gospel of Christ was an offense because it set aside religion; to the cultured Greek it was
foolishness because it ignored what he was pleased to call wisdom. The "philosopher" was thinking of evolution and the upward progress of humanity, but the gospel
spoke to him of grace that would pardon his sins and of judgment to come. If the leaders of the school of thought and teaching here alluded to could only be brought to
apprehend the truth this volume contains, their whole position and testimony would be changed. But their literature will be searched for it in vain. Such a statement is
easily made, but if untrue it can as easily be answered; let the book be cited which refutes it.

Appendices:

Note 3

1 Because if Gentiles had been evangelized during his first visit, there would have been no need to announce on his return that God had opened the door of faith to
Gentiles.

Note 8

1 The whole passage from ver. 18 claims careful study. Science explains the condition of civilized man by evolution - although the only law it can point to is degeneracy:
the rest is all mere theory - Revelation explains the state of the world generally by the fact that, having originally the knowledge of God, they willfully lost it, and so God
left them to the darkness of their own deliberate choice.

2 See 1 Tim. 4:1-4. It may be noticed here in passing that during recent years, both in Europe and America, these doctrines have been insidiously taught by certain
spiritualists, who commend their teaching by seemingly pure and blameless lives.

3 In the N. T. "the flesh" means usually either the body, or bodily nature, of man, or else human nature as a whole in its fallen and corrupt condition. But in Ephesians
2:3 it is contrasted with "the mind," and therefore it appears to mean man's corrupt bodily nature. In Ephesians 1:18; 4:18 (as also in 1 John 5:20), dia>voia is translated
"understanding." (In 1:18 the R. V. reads kardi>a.) St. Paul uses the word flesh in different senses even in the same passage; see Ephesians 2:3, 11, 15, ex. gr.

4 "Idylls of the King."

Note 9

1 (James 5:13) may seem to be an exception. But without raising the question where "the Elders of the Church" are to be found in our day it may suffice to notice that
this Epistle, being expressly addressed to Israel (Chap. 1:I), belongs dispensationally to the Pentecostal era, which will be renewed when Israel is restored.

2 See Chap. 5 ante. I am convinced that they will be equally true in a dispensation which is still future; but I do not enter on such topics here.

Note 10

1 Mr. Andrew D. White's "Warfare of Science with Theology," vol. 2 p.388. This writer's appointment to the American Embassy at Berlin will no doubt call increased
attention to his book. Real forensic skill is apparent in the use he makes of his great erudition for, allowing for one important omission, his work is quite encyclopedic.
His indictment of "theology" is overwhelming, and with much of it I am of course in thorough sympathy. But of Christianity, so far as appears from his treatise, he knows
absolutely nothing. To him our Divine Lord is merely "the Blessed Founder" of the Christian religion - the Buddha of Christendom. Indeed he belongs to that large class
of persons who, without offense, may be aptly described as Christianized Buddhists.

2 "Warfare of Science with Theology."

3 "Warfare of Science with Theology." (Vol. 1:p 253)

O Pioneers!
Willa Cather

Part I

The Wild Land

I

One January day, thirty years ago, the little town of Hanover, anchored on a windy Nebraska tableland, was trying not to be blown away. A mist of fine snowflakes
was curling and eddying about the cluster of low drab buildings huddled on the gray prairie, under a gray sky. The dwelling-houses were set about haphazard on the
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tough prairie(c)sod;
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                                                                                                                                                         for the    / 159
                                                                                                                                                                 open plain.
None of them had any appearance of permanence, and the howling wind blew under them as well as over them. The main street was a deeply rutted road, now frozen
hard, which ran from the squat red railway station and the grain "elevator" at the north end of the town to the lumber yard and the horse pond at the south end. On
I

One January day, thirty years ago, the little town of Hanover, anchored on a windy Nebraska tableland, was trying not to be blown away. A mist of fine snowflakes
was curling and eddying about the cluster of low drab buildings huddled on the gray prairie, under a gray sky. The dwelling-houses were set about haphazard on the
tough prairie sod; some of them looked as if they had been moved in overnight, and others as if they were straying off by themselves, headed straight for the open plain.
None of them had any appearance of permanence, and the howling wind blew under them as well as over them. The main street was a deeply rutted road, now frozen
hard, which ran from the squat red railway station and the grain "elevator" at the north end of the town to the lumber yard and the horse pond at the south end. On
either side of this road straggled two uneven rows of wooden buildings; the general merchandise stores, the two banks, the drug store, the feed store, the saloon, the
post-office. The board sidewalks were gray with trampled snow, but at two o'clock in the afternoon the shopkeepers, having come back from dinner, were keeping
well behind their frosty windows. The children were all in school, and there was nobody abroad in the streets but a few rough-looking countrymen in coarse overcoats,
with their long caps pulled down to their noses. Some of them had brought their wives to town, and now and then a red or a plaid shawl flashed out of one store into
the shelter of another. At the hitch-bars along the street a few heavy work-horses, harnessed to farm wagons, shivered under their blankets. About the station
everything was quiet, for there would not be another train in until night.

On the sidewalk in front of one of the stores sat a little Swede boy, crying bitterly. He was about five years old. His black cloth coat was much too big for him and
made him look like a little old man. His shrunken brown flannel dress had been washed many times and left a long stretch of stocking between the hem of his skirt and
the tops of his clumsy, copper-toed shoes. His cap was pulled down over his ears; his nose and his chubby cheeks were chapped and red with cold. He cried quietly,
and the few people who hurried by did not notice him. He was afraid to stop any one, afraid to go into the store and ask for help, so he sat wringing his long sleeves
and looking up a telegraph pole beside him, whimpering, "My kitten, oh, my kitten! Her will fweeze!" At the top of the pole crouched a shivering gray kitten, mewing
faintly and clinging desperately to the wood with her claws. The boy had been left at the store while his sister went to the doctor's office, and in her absence a dog had
chased his kitten up the pole. The little creature had never been so high before, and she was too frightened to move. Her master was sunk in despair. He was a little
country boy, and this village was to him a very strange and perplexing place, where people wore fine clothes and had hard hearts. He always felt shy and awkward
here, and wanted to hide behind things for fear some one might laugh at him. Just now, he was too unhappy to care who laughed. At last he seemed to see a ray of
hope: his sister was coming, and he got up and ran toward her in his heavy shoes.

His sister was a tall, strong girl, and she walked rapidly and resolutely, as if she knew exactly where she was going and what she was going to do next. She wore a
man's long ulster (not as if it were an affliction, but as if it were very comfortable and belonged to her; carried it like a young soldier), and a round plush cap, tied down
with a thick veil. She had a serious, thoughtful face, and her clear, deep blue eyes were fixed intently on the distance, without seeming to see anything, as if she were in
trouble. She did not notice the little boy until he pulled her by the coat. Then she stopped short and stooped down to wipe his wet face.

"Why, Emil! I told you to stay in the store and not to come out. What is the matter with you?"

"My kitten, sister, my kitten! A man put her out, and a dog chased her up there." His forefinger, projecting from the sleeve of his coat, pointed up to the wretched little
creature on the pole.

"Oh, Emil! Didn't I tell you she'd get us into trouble of some kind, if you brought her? What made you tease me so? But there, I ought to have known better myself."
She went to the foot of the pole and held out her arms, crying, "Kitty, kitty, kitty," but the kitten only mewed and faintly waved its tail. Alexandra turned away
decidedly. "No, she won't come down. Somebody will have to go up after her. I saw the Linstrums' wagon in town. I'll go and see if I can find Carl. Maybe he can do
something. Only you must stop crying, or I won't go a step. Where's your comforter? Did you leave it in the store? Never mind. Hold still, till I put this on you."

She unwound the brown veil from her head and tied it about his throat. A shabby little traveling man, who was just then coming out of the store on his way to the
saloon, stopped and gazed stupidly at the shining mass of hair she bared when she took off her veil; two thick braids, pinned about her head in the German way, with a
fringe of reddish-yellow curls blowing out from under her cap. He took his cigar out of his mouth and held the wet end between the fingers of his woolen glove. "My
God, girl, what a head of hair!" he exclaimed, quite innocently and foolishly. She stabbed him with a glance of Amazonian fierceness and drew in her lower lip-most
unnecessary severity. It gave the little clothing drummer such a start that he actually let his cigar fall to the sidewalk and went off weakly in the teeth of the wind to the
saloon. His hand was still unsteady when he took his glass from the bartender. His feeble flirtatious instincts had been crushed before, but never so mercilessly. He felt
cheap and ill-used, as if some one had taken advantage of him. When a drummer had been knocking about in little drab towns and crawling across the wintry country in
dirty smokingcars, was he to be blamed if, when he chanced upon a fine human creature, he suddenly wished himself more of a man?

While the little drummer was drinking to recover his nerve, Alexandra hurried to the drug store as the most likely place to find Carl Linstrum. There he was, turning over
a portfolio of chromo "studies" which the druggist sold to the Hanover women who did chinapainting. Alexandra explained her predicament, and the boy followed her
to the corner, where Emil still sat by the pole.

"I'll have to go up after her, Alexandra. I think at the depot they have some spikes I can strap on my feet. Wait a minute." Carl thrust his hands into his pockets,
lowered his head, and darted up the street against the north wind. He was a tall boy of fifteen, slight and narrow-chested. When he came back with the spikes,
Alexandra asked him what he had done with his overcoat.

"I left it in the drug store. I couldn't climb in it, anyhow. Catch me if I fall, Emil," he called back as he began his ascent. Alexandra watched him anxiously; the cold was
bitter enough on the ground. The kitten would not budge an inch. Carl had to go to the very top of the pole, and then had some difficulty in tearing her from her hold.
When he reached the ground, he handed the cat to her tearful little master. "Now go into the store with her, Emil, and get warm." He opened the door for the child.
"Wait a minute, Alexandra. Why can't I drive for you as far as our place? It's getting colder every minute. Have you seen the doctor?"

"Yes. He is coming over to-morrow. But he says father can't get better; can't get well." The girl's lip trembled. She looked fixedly up the bleak street as if she were
gathering her strength to face something, as if she were trying with all her might to grasp a situation which, no matter how painful, must be met and dealt with somehow.
The wind flapped the skirts of her heavy coat about her.

Carl did not say anything, but she felt his sympathy. He, too, was lonely. He was a thin, frail boy, with brooding dark eyes, very quiet in all his movements. There was a
delicate pallor in his thin face, and his mouth was too sensitive for a boy's. The lips had already a little curl of bitterness and skepticism. The two friends stood for a few
moments on the windy street corner, not speaking a word, as two travelers, who have lost their way, sometimes stand and admit their perplexity in silence. When Carl
turned away he said, "I'll see to your team." Alexandra went into the store to have her purchases packed in the egg-boxes, and to get warm before she set out on her
long cold drive.

When she looked for Emil, she found him sitting on a step of the staircase that led up to the clothing and carpet department. He was playing with a little Bohemian girl,
Marie Tovesky, who was tying her handkerchief over the kitten's head for a bonnet. Marie was a stranger in the country, having come from Omaha with her mother to
visit her uncle, Joe Tovesky. She was a dark child, with brown curly hair, like a brunette doll's, a coaxing little red mouth, and round, yellow-brown eyes. Every one
noticed her eyes; the brown iris had golden glints that made them look like gold-stone, or, in softer lights, like that Colorado mineral called tiger-eye.

The  country(c)
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                                                                                                                                                                 112and   her
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red cashmere frock, gathered full from the yoke, came almost to the floor. This, with her poke bonnet, gave her the look of a quaint little woman. She had a white fur
tippet about her neck and made no fussy objections when Emil fingered it admiringly. Alexandra had not the heart to take him away from so pretty a playfellow, and
she let them tease the kitten together until Joe Tovesky came in noisily and picked up his little niece, setting her on his shoulder for every one to see. His children were
Marie Tovesky, who was tying her handkerchief over the kitten's head for a bonnet. Marie was a stranger in the country, having come from Omaha with her mother to
visit her uncle, Joe Tovesky. She was a dark child, with brown curly hair, like a brunette doll's, a coaxing little red mouth, and round, yellow-brown eyes. Every one
noticed her eyes; the brown iris had golden glints that made them look like gold-stone, or, in softer lights, like that Colorado mineral called tiger-eye.

The country children thereabouts wore their dresses to their shoe-tops, but this city child was dressed in what was then called the "Kate Greenaway" manner, and her
red cashmere frock, gathered full from the yoke, came almost to the floor. This, with her poke bonnet, gave her the look of a quaint little woman. She had a white fur
tippet about her neck and made no fussy objections when Emil fingered it admiringly. Alexandra had not the heart to take him away from so pretty a playfellow, and
she let them tease the kitten together until Joe Tovesky came in noisily and picked up his little niece, setting her on his shoulder for every one to see. His children were
all boys, and he adored this little creature. His cronies formed a circle about him, admiring and teasing the little girl, who took their jokes with great good nature. They
were all delighted with her, for they seldom saw so pretty and carefully nurtured a child. They told her that she must choose one of them for a sweetheart, and each
began pressing his suit and offering her bribes; candy, and little pigs, and spotted calves. She looked archly into the big, brown, mustached faces, smelling of spirits and
tobacco, then she ran her tiny forefinger delicately over Joe's bristly chin and said, "Here is my sweetheart."

The Bohemians roared with laughter, and Marie's uncle hugged her until she cried, "Please don't, Uncle Joe! You hurt me." Each of Joe's friends gave her a bag of
candy, and she kissed them all around, though she did not like country candy very well. Perhaps that was why she bethought herself of Emil. "Let me down, Uncle Joe,"
she said, "I want to give some of my candy to that nice little boy I found." She walked graciously over to Emil, followed by her lusty admirers, who formed a new circle
and teased the little boy until he hid his face in his sister's skirts, and she had to scold him for being such a baby.

The farm people were making preparations to start for home. The women were checking over their groceries and pinning their big red shawls about their heads. The
men were buying tobacco and candy with what money they had left, were showing each other new boots and gloves and blue flannel shirts. Three big Bohemians were
drinking raw alcohol, tinctured with oil of cinnamon. This was said to fortify one effectually against the cold, and they smacked their lips after each pull at the flask. Their
volubility drowned every other noise in the place, and the overheated store sounded of their spirited language as it reeked of pipe smoke, damp woolens, and
kerosene.

Carl came in, wearing his overcoat and carrying a wooden box with a brass handle. "Come," he said, "I've fed and watered your team, and the wagon is ready." He
carried Emil out and tucked him down in the straw in the wagonbox. The heat had made the little boy sleepy, but he still clung to his kitten.

"You were awful good to climb so high and get my kitten, Carl. When I get big I'll climb and get little boys' kittens for them," he murmured drowsily. Before the horses
were over the first hill, Emil and his cat were both fast asleep.

Although it was only four o'clock, the winter day was fading. The road led southwest, toward the streak of pale, watery light that glimmered in the leaden sky. The light
fell upon the two sad young faces that were turned mutely toward it: upon the eyes of the girl, who seemed to be looking with such anguished perplexity into the future;
upon the sombre eyes of the boy, who seemed already to be looking into the past. The little town behind them had vanished as if it had never been, had fallen behind
the swell of the prairie, and the stern frozen country received them into its bosom. The homesteads were few and far apart; here and there a windmill gaunt against the
sky, a sod house crouching in a hollow. But the great fact was the land itself, which seemed to overwhelm the little beginnings of human society that struggled in its
sombre wastes. It was from facing this vast hardness that the boy's mouth had become so bitter; because he felt that men were too weak to make any mark here, that
the land wanted to be let alone, to preserve its own fierce strength, its peculiar, savage kind of beauty, its uninterrupted mournfulness.

The wagon jolted along over the frozen road. The two friends had less to say to each other than usual, as if the cold had somehow penetrated to their hearts.

"Did Lou and Oscar go to the Blue to cut wood to-day?" Carl asked.

"Yes. I'm almost sorry I let them go, it's turned so cold. But mother frets if the wood gets low." She stopped and put her hand to her forehead, brushing back her hair.
"I don't know what is to become of us, Carl, if father has to die. I don't dare to think about it. I wish we could all go with him and let the grass grow back over
everything."

Carl made no reply. Just ahead of them was the Norwegian graveyard, where the grass had, indeed, grown back over everything, shaggy and red, hiding even the wire
fence. Carl realized that he was not a very helpful companion, but there was nothing he could say.

"Of course," Alexandra went on, steadying her voice a little, "the boys are strong and work hard, but we've always depended so on father that I don't see how we can
go ahead. I almost feel as if there were nothing to go ahead for."

"Does your father know?"

"Yes, I think he does. He lies and counts on his fingers all day. I think he is trying to count up what he is leaving for us. It's a comfort to him that my chickens are laying
right on through the cold weather and bringing in a little money. I wish we could keep his mind off such things, but I don't have much time to be with him now."

"I wonder if he'd like to have me bring my magic lantern over some evening?"

Alexandra turned her face toward him. "Oh, Carl! Have you got it?"

"Yes. It's back there in the straw. Didn't you notice the box I was carrying? I tried it all morning in the drug-store cellar, and it worked ever so well, makes fine big
pictures."

"What are they about?"

"Oh, hunting pictures in Germany, and Robinson Crusoe and funny pictures about cannibals. I'm going to paint some slides for it on glass, out of the Hans Andersen
book."

Alexandra seemed actually cheered. There is often a good deal of the child left in people who have had to grow up too soon. "Do bring it over, Carl. I can hardly wait
to see it, and I'm sure it will please father. Are the pictures colored? Then I know he'll like them. He likes the calendars I get him in town. I wish I could get more. You
must leave me here, mustn't you? It's been nice to have company."

Carl stopped the horses and looked dubiously up at the black sky. "It's pretty dark. Of course the horses will take you home, but I think I'd better light your lantern, in
case you should need it."

He gave her the reins and climbed back into the wagon-box, where he crouched down and made a tent of his overcoat. After a dozen trials he succeeded in lighting the
lantern, which
 Copyright  (c) he placed in front
                2005-2009,         of Alexandra,
                              Infobase           half covering it with a blanket so that the light would not shine in her eyes. "Now, wait until I find my
                                        Media Corp.                                                                                                        box. Yes,
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Good-night, Alexandra. Try not to worry." Carl sprang to the ground and ran off across the fields toward the Linstrum homestead. "Hoo, hoo-o-o-o!" he called back
as he disappeared over a ridge and dropped into a sand gully. The wind answered him like an echo, "Hoo, hoo-o-o-o-o-o!" Alexandra drove off alone. The rattle of
her wagon was lost in the howling of the wind, but her lantern, held firmly between her feet, made a moving point of light along the highway, going deeper and deeper
case you should need it."

He gave her the reins and climbed back into the wagon-box, where he crouched down and made a tent of his overcoat. After a dozen trials he succeeded in lighting the
lantern, which he placed in front of Alexandra, half covering it with a blanket so that the light would not shine in her eyes. "Now, wait until I find my box. Yes, here it is.
Good-night, Alexandra. Try not to worry." Carl sprang to the ground and ran off across the fields toward the Linstrum homestead. "Hoo, hoo-o-o-o!" he called back
as he disappeared over a ridge and dropped into a sand gully. The wind answered him like an echo, "Hoo, hoo-o-o-o-o-o!" Alexandra drove off alone. The rattle of
her wagon was lost in the howling of the wind, but her lantern, held firmly between her feet, made a moving point of light along the highway, going deeper and deeper
into the dark country.

II

On one of the ridges of that wintry waste stood the low log house in which John Bergson was dying. The Bergson homestead was easier to find than many another,
because it overlooked Norway Creek, a shallow, muddy stream that sometimes flowed, and sometimes stood still, at the bottom of a winding ravine with steep,
shelving sides overgrown with brush and cottonwoods and dwarf ash. This creek gave a sort of identity to the farms that bordered upon it. Of all the bewildering things
about a new country, the absence of human landmarks is one of the most depressing and disheartening. The houses on the Divide were small and were usually tucked
away in low places; you did not see them until you came directly upon them. Most of them were built of the sod itself, and were only the unescapable ground in another
form. The roads were but faint tracks in the grass, and the fields were scarcely noticeable. The record of the plow was insignificant, like the feeble scratches on stone
left by prehistoric races, so indeterminate that they may, after all, be only the markings of glaciers, and not a record of human strivings.

In eleven long years John Bergson had made but little impression upon the wild land he had come to tame. It was still a wild thing that had its ugly moods; and no one
knew when they were likely to come, or why. Mischance hung over it. Its Genius was unfriendly to man. The sick man was feeling this as he lay looking out of the
window, after the doctor had left him, on the day following Alexandra's trip to town. There it lay outside his door, the same land, the same lead-colored miles. He knew
every ridge and draw and gully between him and the horizon. To the south, his plowed fields; to the east, the sod stables, the cattle corral, the pond,-and then the grass.

Bergson went over in his mind the things that had held him back. One winter his cattle had perished in a blizzard. The next summer one of his plow horses broke its leg
in a prairiedog hole and had to be shot. Another summer he lost his hogs from cholera, and a valuable stallion died from a rattlesnake bite. Time and again his crops had
failed. He had lost two children, boys, that came between Lou and Emil, and there had been the cost of sickness and death. Now, when he had at last struggled out of
debt, he was going to die himself. He was only forty-six, and had, of course, counted upon more time.

Bergson had spent his first five years on the Divide getting into debt, and the last six getting out. He had paid off his mortgages and had ended pretty much where he
began, with the land. He owned exactly six hundred and forty acres of what stretched outside his door; his own original homestead and timber claim, making three
hundred and twenty acres, and the halfsection adjoining, the homestead of a younger brother who had given up the fight, gone back to Chicago to work in a fancy
bakery and distinguish himself in a Swedish athletic club. So far John had not attempted to cultivate the second half-section, but used it for pasture land, and one of his
sons rode herd there in open weather.

John Bergson had the Old-World belief that land, in itself, is desirable. But this land was an enigma. It was like a horse that no one knows how to break to harness, that
runs wild and kicks things to pieces. He had an idea that no one understood how to farm it properly, and this he often discussed with Alexandra. Their neighbors,
certainly, knew even less about farming than he did. Many of them had never worked on a farm until they took up their homesteads. They had been
HANDWERKERS at home; tailors, locksmiths, joiners, cigarmakers, etc. Bergson himself had worked in a shipyard.

For weeks, John Bergson had been thinking about these things. His bed stood in the sittingroom, next to the kitchen. Through the day, while the baking and washing
and ironing were going on, the father lay and looked up at the roof beams that he himself had hewn, or out at the cattle in the corral. He counted the cattle over and
over. It diverted him to speculate as to how much weight each of the steers would probably put on by spring. He often called his daughter in to talk to her about this.
Before Alexandra was twelve years old she had begun to be a help to him, and as she grew older he had come to depend more and more upon her resourcefulness and
good judgment. His boys were willing enough to work, but when he talked with them they usually irritated him. It was Alexandra who read the papers and followed the
markets, and who learned by the mistakes of their neighbors. It was Alexandra who could always tell about what it had cost to fatten each steer, and who could guess
the weight of a hog before it went on the scales closer than John Bergson himself. Lou and Oscar were industrious, but he could never teach them to use their heads
about their work.

Alexandra, her father often said to himself, was like her grandfather; which was his way of saying that she was intelligent. John Bergson's father had been a shipbuilder,
a man of considerable force and of some fortune. Late in life he married a second time, a Stockholm woman of questionable character, much younger than he, who
goaded him into every sort of extravagance. On the shipbuilder's part, this marriage was an infatuation, the despairing folly of a powerful man who cannot bear to grow
old. In a few years his unprincipled wife warped the probity of a lifetime. He speculated, lost his own fortune and funds entrusted to him by poor seafaring men, and
died disgraced, leaving his children nothing. But when all was said, he had come up from the sea himself, had built up a proud little business with no capital but his own
skill and foresight, and had proved himself a man. In his daughter, John Bergson recognized the strength of will, and the simple direct way of thinking things out, that had
characterized his father in his better days. He would much rather, of course, have seen this likeness in one of his sons, but it was not a question of choice. As he lay
there day after day he had to accept the situation as it was, and to be thankful that there was one among his children to whom he could entrust the future of his family
and the possibilities of his hard-won land.

The winter twilight was fading. The sick man heard his wife strike a match in the kitchen, and the light of a lamp glimmered through the cracks of the door. It seemed
like a light shining far away. He turned painfully in his bed and looked at his white hands, with all the work gone out of them. He was ready to give up, he felt. He did
not know how it had come about, but he was quite willing to go deep under his fields and rest, where the plow could not find him. He was tired of making mistakes. He
was content to leave the tangle to other hands; he thought of his Alexandra's strong ones.

"DOTTER," he called feebly, "DOTTER!" He heard her quick step and saw her tall figure appear in the doorway, with the light of the lamp behind her. He felt her
youth and strength, how easily she moved and stooped and lifted. But he would not have had it again if he could, not he! He knew the end too well to wish to begin
again. He knew where it all went to, what it all became.

His daughter came and lifted him up on his pillows. She called him by an old Swedish name that she used to call him when she was little and took his dinner to him in
the shipyard.

"Tell the boys to come here, daughter. I want to speak to them."

"They are feeding the horses, father. They have just come back from the Blue. Shall I call them?"

He sighed. "No, no. Wait until they come in. Alexandra, you will have to do the best you can for your brothers. Everything will come on you."

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"Don't let them get discouraged and go off like Uncle Otto. I want them to keep the land."
"They are feeding the horses, father. They have just come back from the Blue. Shall I call them?"

He sighed. "No, no. Wait until they come in. Alexandra, you will have to do the best you can for your brothers. Everything will come on you."

"I will do all I can, father."

"Don't let them get discouraged and go off like Uncle Otto. I want them to keep the land."

"We will, father. We will never lose the land."

There was a sound of heavy feet in the kitchen. Alexandra went to the door and beckoned to her brothers, two strapping boys of seventeen and nineteen. They came in
and stood at the foot of the bed. Their father looked at them searchingly, though it was too dark to see their faces; they were just the same boys, he told himself, he had
not been mistaken in them. The square head and heavy shoulders belonged to Oscar, the elder. The younger boy was quicker, but vacillating.

"Boys," said the father wearily, "I want you to keep the land together and to be guided by your sister. I have talked to her since I have been sick, and she knows all my
wishes. I want no quarrels among my children, and so long as there is one house there must be one head. Alexandra is the oldest, and she knows my wishes. She will
do the best she can. If she makes mistakes, she will not make so many as I have made. When you marry, and want a house of your own, the land will be divided fairly,
according to the courts. But for the next few years you will have it hard, and you must all keep together. Alexandra will manage the best she can."

Oscar, who was usually the last to speak, replied because he was the older, "Yes, father. It would be so anyway, without your speaking. We will all work the place
together."

"And you will be guided by your sister, boys, and be good brothers to her, and good sons to your mother? That is good. And Alexandra must not work in the fields
any more. There is no necessity now. Hire a man when you need help. She can make much more with her eggs and butter than the wages of a man. It was one of my
mistakes that I did not find that out sooner. Try to break a little more land every year; sod corn is good for fodder. Keep turning the land, and always put up more hay
than you need. Don't grudge your mother a little time for plowing her garden and setting out fruit trees, even if it comes in a busy season. She has been a good mother
to you, and she has always

When they went back to the kitchen the boys sat down silently at the table. Throughout the meal they looked down at their plates and did not lift their red eyes. They
did not eat much, although they had been working in the cold all day, and there was a rabbit stewed in gravy for supper, and prune pies.

John Bergson had married beneath him, but he had married a good housewife. Mrs. Bergson was a fair-skinned, corpulent woman, heavy and placid like her son,
Oscar, but there was something comfortable about her; perhaps it was her own love of comfort. For eleven years she had worthily striven to maintain some semblance
of household order amid conditions that made order very difficult. Habit was very strong with Mrs. Bergson, and her unremitting efforts to repeat the routine of her old
life among new surroundings had done a great deal to keep the family from disintegrating morally and getting careless in their ways. The Bergsons had a log house, for
instance, only because Mrs. Bergson would not live in a sod house. She missed the fish diet of her own country, and twice every summer she sent the boys to the river,
twenty miles to the southward, to fish for channel cat. When the children were little she used to load them all into the wagon, the baby in its crib, and go fishing herself.

Alexandra often said that if her mother were cast upon a desert island, she would thank God for her deliverance, make a garden, and find something to preserve.
Preserving was almost a mania with Mrs. Bergson. Stout as she was, she roamed the scrubby banks of Norway Creek looking for fox grapes and goose plums, like a
wild creature in search of prey. She made a yellow jam of the insipid ground-cherries that grew on the prairie, flavoring it with lemon peel; and she made a sticky dark
conserve of garden tomatoes. She had experimented even with the rank buffalo-pea, and she could not see a fine bronze cluster of them without shaking her head and
murmuring, "What a pity!" When there was nothing more to preserve, she began to pickle. The amount of sugar she used in these processes was sometimes a serious
drain upon the family resources. She was a good mother, but she was glad when her children were old enough not to be in her way in the kitchen. She had never quite
forgiven John Bergson for bringing her to the end of the earth; but, now that she was there, she wanted to be let alone to reconstruct her old life in so far as that was
possible. She could still take some comfort in the world if she had bacon in the cave, glass jars on the shelves, and sheets in the press. She disapproved of all her
neighbors because of their slovenly housekeeping, and the women thought her very proud. Once when Mrs. Bergson, on her way to Norway Creek, stopped to see
old Mrs. Lee, the old woman hid in the haymow "for fear Mis' Bergson would catch her barefoot."

III

One Sunday afternoon in July, six months after John Bergson's death, Carl was sitting in the doorway of the Linstrum kitchen, dreaming over an illustrated paper, when
he heard the rattle of a wagon along the hill road. Looking up he recognized the Bergsons' team, with two seats in the wagon, which meant they were off for a pleasure
excursion. Oscar and Lou, on the front seat, wore their cloth hats and coats, never worn except on Sundays, and Emil, on the second seat with Alexandra, sat proudly
in his new trousers, made from a pair of his father's, and a pink-striped shirt, with a wide ruffled collar. Oscar stopped the horses and waved to Carl, who caught up his
hat and ran through the melon patch to join them.

"Want to go with us?" Lou called. "We're going to Crazy Ivar's to buy a hammock."

"Sure." Carl ran up panting, and clambering over the wheel sat down beside Emil. "I've always wanted to see Ivar's pond. They say it's the biggest in all the country.
Aren't you afraid to go to Ivar's in that new shirt, Emil? He might want it and take it right off your back."

Emil grinned. "I'd be awful scared to go," he admitted, "if you big boys weren't along to take care of me. Did you ever hear him howl, Carl? People say sometimes he
runs about the country howling at night because he is afraid the Lord will destroy him. Mother thinks he must have done something awful wicked."

Lou looked back and winked at Carl. "What would you do, Emil, if you was out on the prairie by yourself and seen him coming?"

Emil stared. "Maybe I could hide in a badger-hole," he suggested doubtfully.

"But suppose there wasn't any badger-hole," Lou persisted. "Would you run?"

"No, I'd be too scared to run," Emil admitted mournfully, twisting his fingers. "I guess I'd sit right down on the ground and say my prayers."

The big boys laughed, and Oscar brandished his whip over the broad backs of the horses.

"He wouldn't hurt you, Emil," said Carl persuasively. "He came to doctor our mare when she ate green corn and swelled up most as big as the water-tank. He petted
her just like you do your cats. I couldn't understand much he said, for he don't talk any English, but he kept patting her and groaning as if he had the pain himself, and
saying,  'There
 Copyright   (c) now, sister, that's
                 2005-2009,          easier,Media
                               Infobase      that's Corp.
                                                    better!'"                                                                                          Page 115 / 159
Lou and Oscar laughed, and Emil giggled delightedly and looked up at his sister.
The big boys laughed, and Oscar brandished his whip over the broad backs of the horses.

"He wouldn't hurt you, Emil," said Carl persuasively. "He came to doctor our mare when she ate green corn and swelled up most as big as the water-tank. He petted
her just like you do your cats. I couldn't understand much he said, for he don't talk any English, but he kept patting her and groaning as if he had the pain himself, and
saying, 'There now, sister, that's easier, that's better!'"

Lou and Oscar laughed, and Emil giggled delightedly and looked up at his sister.

"I don't think he knows anything at all about doctoring," said Oscar scornfully. "They say when horses have distemper he takes the medicine himself, and then prays
over the horses."

Alexandra spoke up. "That's what the Crows said, but he cured their horses, all the same. Some days his mind is cloudy, like. But if you can get him on a clear day, you
can learn a great deal from him. He understands animals. Didn't I see him take the horn off the Berquist's cow when she had torn it loose and went crazy? She was
tearing all over the place, knocking herself against things. And at last she ran out on the roof of the old dugout and her legs went through and there she stuck, bellowing.
Ivar came running with his white bag, and the moment he got to her she was quiet and let him saw her horn off and daub the place with tar."

Emil had been watching his sister, his face reflecting the sufferings of the cow. "And then didn't it hurt her any more?" he asked.

Alexandra patted him. "No, not any more. And in two days they could use her milk again."

The road to Ivar's homestead was a very poor one. He had settled in the rough country across the county line, where no one lived but some Russians,-half a dozen
families who dwelt together in one long house, divided off like barracks. Ivar had explained his choice by saying that the fewer neighbors he had, the fewer temptations.
Nevertheless, when one considered that his chief business was horsedoctoring, it seemed rather short-sighted of him to live in the most inaccessible place he could find.
The Bergson wagon lurched along over the rough hummocks and grass banks, followed the bottom of winding draws, or skirted the margin of wide lagoons, where the
golden coreopsis grew up out of the clear water and the wild ducks rose with a whirr of wings.

Lou looked after them helplessly. "I wish I'd brought my gun, anyway, Alexandra," he said fretfully. "I could have hidden it under the straw in the bottom of the wagon."

"Then we'd have had to lie to Ivar. Besides, they say he can smell dead birds. And if he knew, we wouldn't get anything out of him, not even a hammock. I want to talk
to him, and he won't talk sense if he's angry. It makes him foolish."

Lou sniffed. "Whoever heard of him talking sense, anyhow! I'd rather have ducks for supper than Crazy Ivar's tongue."

Emil was alarmed. "Oh, but, Lou, you don't want to make him mad! He might howl!"

They all laughed again, and Oscar urged the horses up the crumbling side of a clay bank. They had left the lagoons and the red grass behind them. In Crazy Ivar's
country the grass was short and gray, the draws deeper than they were in the Bergsons' neighborhood, and the land was all broken up into hillocks and clay ridges. The
wild flowers disappeared, and only in the bottom of the draws and gullies grew a few of the very toughest and hardiest: shoestring, and ironweed, and snow-on-
themountain.

"Look, look, Emil, there's Ivar's big pond!" Alexandra pointed to a shining sheet of water that lay at the bottom of a shallow draw. At one end of the pond was an
earthen dam, planted with green willow bushes, and above it a door and a single window were set into the hillside. You would not have seen them at all but for the
reflection of the sunlight upon the four panes of window-glass. And that was all you saw. Not a shed, not a corral, not a well, not even a path broken in the curly grass.
But for the piece of rusty stovepipe sticking up through the sod, you could have walked over the roof of Ivar's dwelling without dreaming that you were near a human
habitation. Ivar had lived for three years in the clay bank, without defiling the face of nature any more than the coyote that had lived there before him had done.

When the Bergsons drove over the hill, Ivar was sitting in the doorway of his house, reading the Norwegian Bible. He was a queerly shaped old man, with a thick,
powerful body set on short bow-legs. His shaggy white hair, falling in a thick mane about his ruddy cheeks, made him look older than he was. He was barefoot, but he
wore a clean shirt of unbleached cotton, open at the neck. He always put on a clean shirt when Sunday morning came round, though he never went to church. He had a
peculiar religion of his own and could not get on with any of the denominations. Often he did not see anybody from one week's end to another. He kept a calendar, and
every morning he checked off a day, so that he was never in any doubt as to which day of the week it was. Ivar hired himself out in threshing and corn-husking time,
and he doctored sick animals when he was sent for. When he was at home, he made hammocks out of twine and committed chapters of the Bible to memory.

Ivar found contentment in the solitude he had sought out for himself. He disliked the litter of human dwellings: the broken food, the bits of broken china, the old wash-
boilers and tea-kettles thrown into the sunflower patch. He preferred the cleanness and tidiness of the wild sod. He always said that the badgers had cleaner houses
than people, and that when he took a housekeeper her name would be Mrs. Badger. He best expressed his preference for his wild homestead by saying that his Bible
seemed truer to him there. If one stood in the doorway of his cave, and looked off at the rough land, the smiling sky, the curly grass white in the hot sunlight; if one
listened to the rapturous song of the lark, the drumming of the quail, the burr of the locust against that vast silence, one understood what Ivar meant.

On this Sunday afternoon his face shone with happiness. He closed the book on his knee, keeping the place with his horny finger, and He sendeth the springs into the
valleys, which run among the hills; They give drink to every beast of the field; the wild asses quench their thirst. The trees of the Lord are full of sap; the cedars of
Lebanon which he hath planted; Where the birds make their nests: as for the stork, the fir trees are her house. The high hills are a refuge for the wild goats; and the
rocks for the conies. repeated softly:- Before he opened his Bible again, Ivar heard the Bergsons' wagon approaching, and he sprang up and ran toward it.

"No guns, no guns!" he shouted, waving his arms distractedly.

"No, Ivar, no guns," Alexandra called reassuringly.

He dropped his arms and went up to the wagon, smiling amiably and looking at them out of his pale blue eyes.

"We want to buy a hammock, if you have one," Alexandra explained, "and my little brother, here, wants to see your big pond, where so many birds come."

Ivar smiled foolishly, and began rubbing the horses' noses and feeling about their mouths behind the bits. "Not many birds just now. A few ducks this morning; and
some snipe come to drink. But there was a crane last week. She spent one night and came back the next evening. I don't know why. It is not her season, of course.
Many of them go over in the fall. Then the pond is full of strange voices every night."

Alexandra translated for Carl, who looked thoughtful. "Ask him, Alexandra, if it is true that a sea gull came here once. I have heard so."
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She had some difficulty in making the old man understand.

He looked puzzled at first, then smote his hands together as he remembered. "Oh, yes, yes! A big white bird with long wings and pink feet. My! what a voice she had!
Many of them go over in the fall. Then the pond is full of strange voices every night."

Alexandra translated for Carl, who looked thoughtful. "Ask him, Alexandra, if it is true that a sea gull came here once. I have heard so."

She had some difficulty in making the old man understand.

He looked puzzled at first, then smote his hands together as he remembered. "Oh, yes, yes! A big white bird with long wings and pink feet. My! what a voice she had!
She came in the afternoon and kept flying about the pond and screaming until dark. She was in trouble of some sort, but I could not understand her. She was going
over to the other ocean, maybe, and did not know how far it was. She was afraid of never getting there. She was more mournful than our birds here; she cried in the
night. She saw the light from my window and darted up to it. Maybe she thought my house was a boat, she was such a wild thing. Next morning, when the sun rose, I
went out to take her food, but she flew up into the sky and went on her way." Ivar ran his fingers through his thick hair. "I have many strange birds stop with me here.
They come from very far away and are great company. I hope you boys never shoot wild birds?"

Lou and Oscar grinned, and Ivar shook his bushy head. "Yes, I know boys are thoughtless. But these wild things are God's birds. He watches over them and counts
them, as we do our cattle; Christ says so in the New Testament."

"Now, Ivar," Lou asked, "may we water our horses at your pond and give them some feed? It's a bad road to your place."

"Yes, yes, it is." The old man scrambled about and began to loose the tugs. "A bad road, eh, girls? And the bay with a colt at home!"

Oscar brushed the old man aside. "We'll take care of the horses, Ivar. You'll be finding some disease on them. Alexandra wants to see your hammocks."

Ivar led Alexandra and Emil to his little cave house. He had but one room, neatly plastered and whitewashed, and there was a wooden floor. There was a kitchen
stove, a table covered with oilcloth, two chairs, a clock, a calendar, a few books on the window-shelf; nothing more. But the place was as clean as a cupboard.

"But where do you sleep, Ivar?" Emil asked, looking about.

Ivar unslung a hammock from a hook on the wall; in it was rolled a buffalo robe. "There, my son. A hammock is a good bed, and in winter I wrap up in this skin.
Where I go to work, the beds are not half so easy as this."

By this time Emil had lost all his timidity. He thought a cave a very superior kind of house. There was something pleasantly unusual about it and about Ivar. "Do the
birds know you will be kind to them, Ivar? Is that why so many come?" he asked.

Ivar sat down on the floor and tucked his feet under him. "See, little brother, they have come from a long way, and they are very tired. From up there where they are
flying, our country looks dark and flat. They must have water to drink and to bathe in before they can go on with their journey. They look this way and that, and far
below them they see something shining, like a piece of glass set in the dark earth. That is my pond. They come to it and are not disturbed. Maybe I sprinkle a little corn.
They tell the other birds, and next year more come this way. They have their roads up there, as we have down here."

Emil rubbed his knees thoughtfully. "And is that true, Ivar, about the head ducks falling back when they are tired, and the hind ones taking their place?"

"Yes. The point of the wedge gets the worst of it; they cut the wind. They can only stand it there a little while-half an hour, maybe. Then they fall back and the wedge
splits a little, while the rear ones come up the middle to the front. Then it closes up and they fly on, with a new edge. They are always changing like that, up in the air.
Never any confusion; just like soldiers who have been drilled."

Alexandra had selected her hammock by the time the boys came up from the pond. They would not come in, but sat in the shade of the bank outside while Alexandra
and Ivar talked about the birds and about his housekeeping, and why he never ate meat, fresh or salt.

Alexandra was sitting on one of the wooden chairs, her arms resting on the table. Ivar was sitting on the floor at her feet. "Ivar," she said suddenly, beginning to trace
the pattern on the oilcloth with her forefinger, "I came to-day more because I wanted to talk to you than because I wanted to buy a hammock."

"Yes?" The old man scraped his bare feet on the plank floor.

"We have a big bunch of hogs, Ivar. I wouldn't sell in the spring, when everybody advised me to, and now so many people are losing their hogs that I am frightened.
What can be done?"

Ivar's little eyes began to shine. They lost their vagueness.

"You feed them swill and such stuff? Of course! And sour milk? Oh, yes! And keep them in a stinking pen? I tell you, sister, the hogs of this country are put upon! They
become unclean, like the hogs in the Bible. If you kept your chickens like that, what would happen? You have a little sorghum patch, maybe? Put a fence around it, and
turn the hogs in. Build a shed to give them shade, a thatch on poles. Let the boys haul water to them in barrels, clean water, and plenty. Get them off the old stinking
ground, and do not let them go back there until winter. Give them only grain and clean feed, such as you would give horses or cattle. Hogs do not like to be filthy."

The boys outside the door had been listening. Lou nudged his brother. "Come, the horses are done eating. Let's hitch up and get out of here. He'll fill her full of notions.
She'll be for having the pigs sleep with us, next."

Oscar grunted and got up. Carl, who could not understand what Ivar said, saw that the two boys were displeased. They did not mind hard work, but they hated
experiments and could never see the use of taking pains. Even Lou, who was more elastic than his older brother, disliked to do anything different from their neighbors.
He felt that it made them conspicuous and gave people a chance to talk about them.

Once they were on the homeward road, the boys forgot their ill-humor and joked about Ivar and his birds. Alexandra did not propose any reforms in the care of the
pigs, and they hoped she had forgotten Ivar's talk. They agreed that he was crazier than ever, and would never be able to prove up on his land because he worked it so
little. Alexandra privately resolved that she would have a talk with Ivar about this and stir him up. The boys persuaded Carl to stay for supper and go swimming in the
pasture pond after dark.

That evening, after she had washed the supper dishes, Alexandra sat down on the kitchen doorstep, while her mother was mixing the bread. It was a still, deep-
breathing summer night, full of the smell of the hay fields. Sounds of laughter and splashing came up from the pasture, and when the moon rose rapidly above the bare
rim of the prairie, the pond glittered like polished metal, and she could see the flash of white bodies as the boys ran about the edge, or jumped into the water.
 Copyrightwatched
Alexandra   (c) 2005-2009,    Infobase
                      the shimmering     Media
                                       pool      Corp.but eventually her eyes went back to the sorghum patch south of the barn, where she was planning
                                            dreamily,                                                                                                Page     117her
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                                                                                                                                                                     new
pig corral.
That evening, after she had washed the supper dishes, Alexandra sat down on the kitchen doorstep, while her mother was mixing the bread. It was a still, deep-
breathing summer night, full of the smell of the hay fields. Sounds of laughter and splashing came up from the pasture, and when the moon rose rapidly above the bare
rim of the prairie, the pond glittered like polished metal, and she could see the flash of white bodies as the boys ran about the edge, or jumped into the water.
Alexandra watched the shimmering pool dreamily, but eventually her eyes went back to the sorghum patch south of the barn, where she was planning to make her new
pig corral.

IV

For the first three years after John Bergson's death, the affairs of his family prospered. Then came the hard times that brought every one on the Divide to the brink of
despair; three years of drouth and failure, the last struggle of a wild soil against the encroaching plowshare. The first of these fruitless summers the Bergson boys bore
courageously. The failure of the corn crop made labor cheap. Lou and Oscar hired two men and put in bigger crops than ever before. They lost everything they spent.
The whole country was discouraged. Farmers who were already in debt had to give up their land. A few foreclosures demoralized the county. The settlers sat about on
the wooden sidewalks in the little town and told each other that the country was never meant for men to live in; the thing to do was to get back to Iowa, to Illinois, to
any place that had been proved habitable. The Bergson boys, certainly, would have been happier with their uncle Otto, in the bakery shop in Chicago. Like most of
their neighbors, they were meant to follow in paths already marked out for them, not to break trails in a new country. A steady job, a few holidays, nothing to think
about, and they would have been very happy. It was no fault of theirs that they had been dragged into the wilderness when they were little boys. A pioneer should have
imagination, should be able to enjoy the idea of things more than the things themselves.

The second of these barren summers was passing. One September afternoon Alexandra had gone over to the garden across the draw to dig sweet potatoes-they had
been thriving upon the weather that was fatal to everything else. But when Carl Linstrum came up the garden rows to find her, she was not working. She was standing
lost in thought, leaning upon her pitchfork, her sunbonnet lying beside her on the ground. The dry garden patch smelled of drying vines and was strewn with yellow
seed-cucumbers and pumpkins and citrons. At one end, next the rhubarb, grew feathery asparagus, with red berries. Down the middle of the garden was a row of
gooseberry and currant bushes. A few tough zenias and marigolds and a row of scarlet sage bore witness to the buckets of water that Mrs. Bergson had carried there
after sundown, against the prohibition of her sons. Carl came quietly and slowly up the garden path, looking intently at Alexandra. She did not hear him. She was
standing perfectly still, with that serious ease so characteristic of her. Her thick, reddish braids, twisted about her head, fairly burned in the sunlight. The air was cool
enough to make the warm sun pleasant on one's back and shoulders, and so clear that the eye could follow a hawk up and up, into the blazing blue depths of the sky.
Even Carl, never a very cheerful boy, and considerably darkened by these last two bitter years, loved the country on days like this, felt something strong and young and
wild come out of it, that laughed at care.

"Alexandra," he said as he approached her, "I want to talk to you. Let's sit down by the gooseberry bushes." He picked up her sack of potatoes and they crossed the
garden. "Boys gone to town?" he asked as he sank down on the warm, sun-baked earth. "Well, we have made up our minds at last, Alexandra. We are really going
away."

She looked at him as if she were a little frightened. "Really, Carl? Is it settled?"

"Yes, father has heard from St. Louis, and they will give him back his old job in the cigar factory. He must be there by the first of November. They are taking on new
men then. We will sell the place for whatever we can get, and auction the stock. We haven't enough to ship. I am going to learn engraving with a German engraver
there, and then try to get work in Chicago."

Alexandra's hands dropped in her lap. Her eyes became dreamy and filled with tears.

Carl's sensitive lower lip trembled. He scratched in the soft earth beside him with a stick. "That's all I hate about it, Alexandra," he said slowly. "You've stood by us
through so much and helped father out so many times, and now it seems as if we were running off and leaving you to face the worst of it. But it isn't as if we could really
ever be of any help to you. We are only one more drag, one more thing you look out for and feel responsible for. Father was never meant for a farmer, you know that.
And I hate it. We'd only get in deeper and deeper."

"Yes, yes, Carl, I know. You are wasting your life here. You are able to do much better things. You are nearly nineteen now, and I wouldn't have you stay. I've always
hoped you would get away. But I can't help feeling scared when I think how I will miss you-more than you will ever know." She brushed the tears from her cheeks, not
trying to hide them.

"But, Alexandra," he said sadly and wistfully, "I've never been any real help to you, beyond sometimes trying to keep the boys in a good humor."

Alexandra smiled and shook her head. "Oh, it's not that. Nothing like that. It's by understanding me, and the boys, and mother, that you've helped me. I expect that is
the only way one person ever really can help another. I think you are about the only one that ever helped me. Somehow it will take more courage to bear your going
than everything that has happened before."

Carl looked at the ground. "You see, we've all depended so on you," he said, "even father. He makes me laugh. When anything comes up he always says, 'I wonder
what the Bergsons are going to do about that? I guess I'll go and ask her.' I'll never forget that time, when we first came here, and our horse had the colic, and I ran
over to your place-your father was away, and you came home with me and showed father how to let the wind out of the horse. You were only a little girl then, but you
knew ever so much more about farm work than poor father. You remember how homesick I used to get, and what long talks we used to have coming from school?
We've someway always felt alike about things."

"Yes, that's it; we've liked the same things and we've liked them together, without anybody else knowing. And we've had good times, hunting for Christmas trees and
going for ducks and making our plum wine together every year. We've never either of us had any other close friend. And now-" Alexandra wiped her eyes with the
corner of her apron, "and now I must remember that you are going where you will have many friends, and will find the work you were meant to do. But you'll write to
me, Carl? That will mean a great deal to me here."

"I'll write as long as I live," cried the boy impetuously. "And I'll be working for you as much as for myself, Alexandra. I want to do something you'll like and be proud
of. I'm a fool here, but I know I can do something!" He sat up and frowned at the red grass.

Alexandra sighed. "How discouraged the boys will be when they hear. They always come home from town discouraged, anyway. So many people are trying to leave
the country, and they talk to our boys and make them lowspirited. I'm afraid they are beginning to feel hard toward me because I won't listen to any talk about going.
Sometimes I feel like I'm getting tired of standing up for this country."

"I won't tell the boys yet, if you'd rather not."

"Oh,  I'll tell them
 Copyright           myself, to-night,
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                                          Media  Corp.home. They'll be talking wild, anyway, and no good comes of keeping bad news. It's all harderPage
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me. Lou wants to get married, poor boy, and he can't until times are better. See, there goes the sun, Carl. I must be getting back. Mother will want her potatoes. It's
chilly already, the moment the light goes."
Sometimes I feel like I'm getting tired of standing up for this country."

"I won't tell the boys yet, if you'd rather not."

"Oh, I'll tell them myself, to-night, when they come home. They'll be talking wild, anyway, and no good comes of keeping bad news. It's all harder on them than it is on
me. Lou wants to get married, poor boy, and he can't until times are better. See, there goes the sun, Carl. I must be getting back. Mother will want her potatoes. It's
chilly already, the moment the light goes."

Alexandra rose and looked about. A golden afterglow throbbed in the west, but the country already looked empty and mournful. A dark moving mass came over the
western hill, the Lee boy was bringing in the herd from the other half-section. Emil ran from the windmill to open the corral gate. From the log house, on the little rise
across the draw, the smoke was curling. The cattle lowed and bellowed. In the sky the pale half-moon was slowly silvering. Alexandra and Carl walked together down
the potato rows. "I have to keep telling myself what is going to happen," she said softly. "Since you have been here, ten years now, I have never really been lonely. But
I can remember what it was like before. Now I shall have nobody but Emil. But he is my boy, and he is tender-hearted."

That night, when the boys were called to supper, they sat down moodily. They had worn their coats to town, but they ate in their striped shirts and suspenders. They
were grown men now, and, as Alexandra said, for the last few years they had been growing more and more like themselves. Lou was still the slighter of the two, the
quicker and more intelligent, but apt to go off at half-cock. He had a lively blue eye, a thin, fair skin (always burned red to the neckband of his shirt in summer), stiff,
yellow hair that would not lie down on his head, and a bristly little yellow mustache, of which he was very proud. Oscar could not grow a mustache; his pale face was
as bare as an egg, and his white eyebrows gave it an empty look. He was a man of powerful body and unusual endurance; the sort of man you could attach to a corn-
sheller as you would an engine. He would turn it all day, without hurrying, without slowing down. But he was as indolent of mind as he was unsparing of his body. His
love of routine amounted to a vice. He worked like an insect, always doing the same thing over in the same way, regardless of whether it was best or no. He felt that
there was a sovereign virtue in mere bodily toil, and he rather liked to do things in the hardest way. If a field had once been in corn, he couldn't bear to put it into wheat.
He liked to begin his corn-planting at the same time every year, whether the season were backward or forward. He seemed to feel that by his own irreproachable
regularity he would clear himself of blame and reprove the weather. When the wheat crop failed, he threshed the straw at a dead loss to demonstrate how little grain
there was, and thus prove his case against Providence.

Lou, on the other hand, was fussy and flighty; always planned to get through two days' work in one, and often got only the least important things done. He liked to keep
the place up, but he never got round to doing odd jobs until he had to neglect more pressing work to attend to them. In the middle of the wheat harvest, when the grain
was over-ripe and every hand was needed, he would stop to mend fences or to patch the harness; then dash down to the field and overwork and be laid up in bed for
a week. The two boys balanced each other, and they pulled well together. They had been good friends since they were children. One seldom went anywhere, even to
town, without the other.

To-night, after they sat down to supper, Oscar kept looking at Lou as if he expected him to say something, and Lou blinked his eyes and frowned at his plate. It was
Alexandra herself who at last opened the discussion.

"The Linstrums," she said calmly, as she put another plate of hot biscuit on the table, "are going back to St. Louis. The old man is going to work in the cigar factory
again."

At this Lou plunged in. "You see, Alexandra, everybody who can crawl out is going away. There's no use of us trying to stick it out, just to be stubborn. There's
something in knowing when to quit."

"Where do you want to go, Lou?"

"Any place where things will grow." said Oscar grimly.

Lou reached for a potato. "Chris Arnson has traded his half-section for a place down on the river."

"Who did he trade with?"

"Charley Fuller, in town."

"Fuller the real estate man? You see, Lou, that Fuller has a head on him. He's buying and trading for every bit of land he can get up here. It'll make him a rich man,
some day."

"He's rich now, that's why he can take a chance."

"Why can't we? We'll live longer than he will. Some day the land itself will be worth more than all we can ever raise on it."

Lou laughed. "It could be worth that, and still not be worth much. Why, Alexandra, you don't know what you're talking about. Our place wouldn't bring now what it
would six years ago. The fellows that settled up here just made a mistake. Now they're beginning to see this high land wasn't never meant to grow nothing on, and
everybody who ain't fixed to graze cattle is trying to crawl out. It's too high to farm up here. All the Americans are skinning out. That man Percy Adams, north of town,
told me that he was going to let Fuller take his land and stuff for four hundred dollars and a ticket to Chicago."

"There's Fuller again!" Alexandra exclaimed. "I wish that man would take me for a partner. He's feathering his nest! If only poor people could learn a little from rich
people! But all these fellows who are running off are bad farmers, like poor Mr. Linstrum. They couldn't get ahead even in good years, and they all got into debt while
father was getting out. I think we ought to hold on as long as we can on father's account. He was so set on keeping this land. He must have seen harder times than this,
here. How was it in the early days, mother?"

Mrs. Bergson was weeping quietly. These family discussions always depressed her, and made her remember all that she had been torn away from. "I don't see why the
boys are always taking on about going away," she said, wiping her eyes. "I don't want to move again; out to some raw place, maybe, where we'd be worse off than we
are here, and all to do over again. I won't move! If the rest of you go, I will ask some of the neighbors to take me in, and stay and be buried by father. I'm not going to
leave him by himself on the prairie, for cattle to run over." She began to cry more bitterly.

The boys looked angry. Alexandra put a soothing hand on her mother's shoulder. "There's no question of that, mother. You don't have to go if you don't want to. A
third of the place belongs to you by American law, and we can't sell without your consent. We only want you to advise us. How did it use to be when you and father
first came? Was it really as bad as this, or not?"

"Oh, worse!(c)
 Copyright  Much   worse," moaned
               2005-2009,    Infobase  Mrs. Bergson.
                                         Media  Corp."Drouth, chince-bugs, hail, everything! My garden all cut to pieces like sauerkraut. No grapesPage
                                                                                                                                                   on the creek,
                                                                                                                                                           119 /no159
nothing. The people all lived just like coyotes."

Oscar got up and tramped out of the kitchen. Lou followed him. They felt that Alexandra had taken an unfair advantage in turning their mother loose on them. The next
The boys looked angry. Alexandra put a soothing hand on her mother's shoulder. "There's no question of that, mother. You don't have to go if you don't want to. A
third of the place belongs to you by American law, and we can't sell without your consent. We only want you to advise us. How did it use to be when you and father
first came? Was it really as bad as this, or not?"

"Oh, worse! Much worse," moaned Mrs. Bergson. "Drouth, chince-bugs, hail, everything! My garden all cut to pieces like sauerkraut. No grapes on the creek, no
nothing. The people all lived just like coyotes."

Oscar got up and tramped out of the kitchen. Lou followed him. They felt that Alexandra had taken an unfair advantage in turning their mother loose on them. The next
morning they were silent and reserved. They did not offer to take the women to church, but went down to the barn immediately after breakfast and stayed there all day.
When Carl Linstrum came over in the afternoon, Alexandra winked to him and pointed toward the barn. He understood her and went down to play cards with the
boys. They believed that a very wicked thing to do on Sunday, and it relieved their feelings.

Alexandra stayed in the house. On Sunday afternoon Mrs. Bergson always took a nap, and Alexandra read. During the week she read only the newspaper, but on
Sunday, and in the long evenings of winter, she read a good deal; read a few things over a great many times. She knew long portions of the "Frithjof Saga" by heart,
and, like most Swedes who read at all, she was fond of Longfellow's verse,-the ballads and the "Golden Legend" and "The Spanish Student." To-day she sat in the
wooden rockingchair with the Swedish Bible open on her knees, but she was not reading. She was looking thoughtfully away at the point where the upland road
disappeared over the rim of the prairie. Her body was in an attitude of perfect repose, such as it was apt to take when she was thinking earnestly. Her mind was slow,
truthful, steadfast. She had not the least spark of cleverness.

All afternoon the sitting-room was full of quiet and sunlight. Emil was making rabbit traps in the kitchen shed. The hens were clucking and scratching brown holes in the
flower beds, and the wind was teasing the prince's feather by the door.

That evening Carl came in with the boys to supper.

"Emil," said Alexandra, when they were all seated at the table, "how would you like to go traveling? Because I am going to take a trip, and you can go with me if you
want to."

The boys looked up in amazement; they were always afraid of Alexandra's schemes. Carl was interested.

"I've been thinking, boys," she went on, "that maybe I am too set against making a change. I'm going to take Brigham and the buckboard to-morrow and drive down to
the river country and spend a few days looking over what they've got down there. If I find anything good, you boys can go down and make a trade."

"Nobody down there will trade for anything up here," said Oscar gloomily.

"That's just what I want to find out. Maybe they are just as discontented down there as we are up here. Things away from home often look better than they are. You
know what your Hans Andersen book says, Carl, about the Swedes liking to buy Danish bread and the Danes liking to buy Swedish bread, because people always
think the bread of another country is better than their own. Anyway, I've heard so much about the river farms, I won't be satisfied till I've seen for myself."

Lou fidgeted. "Look out! Don't agree to anything. Don't let them fool you."

Lou was apt to be fooled himself. He had not yet learned to keep away from the shell-game wagons that followed the circus.

After supper Lou put on a necktie and went across the fields to court Annie Lee, and Carl and Oscar sat down to a game of checkers, while Alexandra read "The
Swiss Family Robinson" aloud to her mother and Emil. It was not long before the two boys at the table neglected their game to listen. They were all big children
together, and they found the adventures of the family in the tree house so absorbing that they gave them their undivided attention.

V

Alexandra and Emil spent five days down among the river farms, driving up and down the valley. Alexandra talked to the men about their crops and to the women
about their poultry. She spent a whole day with one young farmer who had been away at school, and who was experimenting with a new kind of clover hay. She
learned a great deal. As they drove along, she and Emil talked and planned. At last, on the sixth day, Alexandra turned Brigham's head northward and left the river
behind.

"There's nothing in it for us down there, Emil. There are a few fine farms, but they are owned by the rich men in town, and couldn't be bought. Most of the land is rough
and hilly. They can always scrape along down there, but they can never do anything big. Down there they have a little certainty, but up with us there is a big chance. We
must have faith in the high land, Emil. I want to hold on harder than ever, and when you're a man you'll thank me." She urged Brigham forward.

When the road began to climb the first long swells of the Divide, Alexandra hummed an old Swedish hymn, and Emil wondered why his sister looked so happy. Her
face was so radiant that he felt shy about asking her. For the first time, perhaps, since that land emerged from the waters of geologic ages, a human face was set toward
it with love and yearning. It seemed beautiful to her, rich and strong and glorious. Her eyes drank in the breadth of it, until her tears blinded her. Then the Genius of the
Divide, the great, free spirit which breathes across it, must have bent lower than it ever bent to a human will before. The history of every country begins in the heart of a
man or a woman.

Alexandra reached home in the afternoon. That evening she held a family council and told her brothers all that she had seen and heard.

"I want you boys to go down yourselves and look it over. Nothing will convince you like seeing with your own eyes. The river land was settled before this, and so they
are a few years ahead of us, and have learned more about farming. The land sells for three times as much as this, but in five years we will double it. The rich men down
there own all the best land, and they are buying all they can get. The thing to do is to sell our cattle and what little old corn we have, and buy the Linstrum place. Then
the next thing to do is to take out two loans on our half-sections, and buy Peter Crow's place; raise every dollar we can, and buy every acre we can."

"Mortgage the homestead again?" Lou cried. He sprang up and began to wind the clock furiously. "I won't slave to pay off another mortgage. I'll never do it. You'd just
as soon kill us all, Alexandra, to carry out some scheme!"

Oscar rubbed his high, pale forehead. "How do you propose to pay off your mortgages?"

Alexandra looked from one to the other and bit her lip. They had never seen her so nervous. "See here," she brought out at last. "We borrow the money for six years.
Well, with the money we buy a half-section from Linstrum and a half from Crow, and a quarter from Struble, maybe. That will give us upwards of fourteen hundred
acres, won't(c)
 Copyright    it? 2005-2009,
                  You won't have  to pay Media
                              Infobase   off yourCorp.
                                                  mortgages for six years. By that time, any of this land will be worth thirty dollars an acre-it will be Page
                                                                                                                                                          worth fifty,
                                                                                                                                                                  120  but/ we'll
                                                                                                                                                                            159
say thirty; then you can sell a garden patch anywhere, and pay off a debt of sixteen hundred dollars. It's not the principal I'm worried about, it's the interest and taxes.
We'll have to strain to meet the payments. But as sure as we are sitting here to-night, we can sit down here ten years from now independent landowners, not struggling
farmers any longer. The chance that father was always looking for has come."
Oscar rubbed his high, pale forehead. "How do you propose to pay off your mortgages?"

Alexandra looked from one to the other and bit her lip. They had never seen her so nervous. "See here," she brought out at last. "We borrow the money for six years.
Well, with the money we buy a half-section from Linstrum and a half from Crow, and a quarter from Struble, maybe. That will give us upwards of fourteen hundred
acres, won't it? You won't have to pay off your mortgages for six years. By that time, any of this land will be worth thirty dollars an acre-it will be worth fifty, but we'll
say thirty; then you can sell a garden patch anywhere, and pay off a debt of sixteen hundred dollars. It's not the principal I'm worried about, it's the interest and taxes.
We'll have to strain to meet the payments. But as sure as we are sitting here to-night, we can sit down here ten years from now independent landowners, not struggling
farmers any longer. The chance that father was always looking for has come."

Lou was pacing the floor. "But how do you KNOW that land is going to go up enough to pay the mortgages and-"

"And make us rich besides?" Alexandra put in firmly. "I can't explain that, Lou. You'll have to take my word for it. I KNOW, that's all. When you drive about over the
country you can feel it coming."

Oscar had been sitting with his head lowered, his hands hanging between his knees. "But we can't work so much land," he said dully, as if he were talking to himself.
"We can't even try. It would just lie there and we'd work ourselves to death." He sighed, and laid his calloused fist on the table.

Alexandra's eyes filled with tears. She put her hand on his shoulder. "You poor boy, you won't have to work it. The men in town who are buying up other people's land
don't try to farm it. They are the men to watch, in a new country. Let's try to do like the shrewd ones, and not like these stupid fellows. I don't want you boys always to
have to work like this. I want you to be independent, and Emil to go to school."

Lou held his head as if it were splitting. "Everybody will say we are crazy. It must be crazy, or everybody would be doing it."

"If they were, we wouldn't have much chance. No, Lou, I was talking about that with the smart young man who is raising the new kind of clover. He says the right thing
is usually just what everybody don't do. Why are we better fixed than any of our neighbors? Because father had more brains. Our people were better people than these
in the old country. We OUGHT to do more than they do, and see further ahead. Yes, mother, I'm going to clear the table now."

Alexandra rose. The boys went to the stable to see to the stock, and they were gone a long while. When they came back Lou played on his DRAGHARMONIKA
and Oscar sat figuring at his father's secretary all evening. They said nothing more about Alexandra's project, but she felt sure now that they would consent to it. Just
before bedtime Oscar went out for a pail of water. When he did not come back, Alexandra threw a shawl over her head and ran down the path to the windmill. She
found him sitting there with his head in his hands, and she sat down beside him.

"Don't do anything you don't want to do, Oscar," she whispered. She waited a moment, but he did not stir. "I won't say any more about it, if you'd rather not. What
makes you so discouraged?"

"I dread signing my name to them pieces of paper," he said slowly. "All the time I was a boy we had a mortgage hanging over us."

"Then don't sign one. I don't want you to, if you feel that way."

Oscar shook his head. "No, I can see there's a chance that way. I've thought a good while there might be. We're in so deep now, we might as well go deeper. But it's
hard work pulling out of debt. Like pulling a threshingmachine out of the mud; breaks your back. Me and Lou's worked hard, and I can't see it's got us ahead much."

"Nobody knows about that as well as I do, Oscar. That's why I want to try an easier way. I don't want you to have to grub for every dollar."

"Yes, I know what you mean. Maybe it'll come out right. But signing papers is signing papers. There ain't no maybe about that." He took his pail and trudged up the
path to the house.

Alexandra drew her shawl closer about her and stood leaning against the frame of the mill, looking at the stars which glittered so keenly through the frosty autumn air.
She always loved to watch them, to think of their vastness and distance, and of their ordered march. It fortified her to reflect upon the great operations of nature, and
when she thought of the law that lay behind them, she felt a sense of personal security. That night she had a new consciousness of the country, felt almost a new relation
to it. Even her talk with the boys had not taken away the feeling that had overwhelmed her when she drove back to the Divide that afternoon. She had never known
before how much the country meant to her. The chirping of the insects down in the long grass had been like the sweetest music. She had felt as if her heart were hiding
down there, somewhere, with the quail and the plover and all the little wild things that crooned or buzzed in the sun. Under the long shaggy ridges, she felt the future
stirring.

Part II

Neighboring Fields

I

IT is sixteen years since John Bergson died. His wife now lies beside him, and the white shaft that marks their graves gleams across the wheat-fields. Could he rise from
beneath it, he would not know the country under which he has been asleep. The shaggy coat of the prairie, which they lifted to make him a bed, has vanished forever.
From the Norwegian graveyard one looks out over a vast checker-board, marked off in squares of wheat and corn; light and dark, dark and light. Telephone wires
hum along the white roads, which always run at right angles. From the graveyard gate one can count a dozen gayly painted farmhouses; the gilded weather-vanes on the
big red barns wink at each other across the green and brown and yellow fields. The light steel windmills tremble throughout their frames and tug at their moorings, as
they vibrate in the wind that often blows from one week's end to another across that high, active, resolute stretch of country.

The Divide is now thickly populated. The rich soil yields heavy harvests; the dry, bracing climate and the smoothness of the land make labor easy for men and beasts.
There are few scenes more gratifying than a spring plowing in that country, where the furrows of a single field often lie a mile in length, and the brown earth, with such a
strong, clean smell, and such a power of growth and fertility in it, yields itself eagerly to the plow; rolls away from the shear, not even dimming the brightness of the
metal, with a soft, deep sigh of happiness. The wheatcutting sometimes goes on all night as well as all day, and in good seasons there are scarcely men and horses
enough to do the harvesting. The grain is so heavy that it bends toward the blade and cuts like velvet.

There is something frank and joyous and young in the open face of the country. It gives itself ungrudgingly to the moods of the season, holding nothing back. Like the
plains of Lombardy, it seems to rise a little to meet the sun. The air and the earth are curiously mated and intermingled, as if the one were the breath of the other. You
feel in the atmosphere the same tonic, puissant quality that is in the tilth, the same strength and resoluteness.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                           Page 121 / 159
One June morning a young man stood at the gate of the Norwegian graveyard, sharpening his scythe in strokes unconsciously timed to the tune he was whistling. He
wore a flannel cap and duck trousers, and the sleeves of his white flannel shirt were rolled back to the elbow. When he was satisfied with the edge of his blade, he
There is something frank and joyous and young in the open face of the country. It gives itself ungrudgingly to the moods of the season, holding nothing back. Like the
plains of Lombardy, it seems to rise a little to meet the sun. The air and the earth are curiously mated and intermingled, as if the one were the breath of the other. You
feel in the atmosphere the same tonic, puissant quality that is in the tilth, the same strength and resoluteness.

One June morning a young man stood at the gate of the Norwegian graveyard, sharpening his scythe in strokes unconsciously timed to the tune he was whistling. He
wore a flannel cap and duck trousers, and the sleeves of his white flannel shirt were rolled back to the elbow. When he was satisfied with the edge of his blade, he
slipped the whetstone into his hip pocket and began to swing his scythe, still whistling, but softly, out of respect to the quiet folk about him. Unconscious respect,
probably, for he seemed intent upon his own thoughts, and, like the Gladiator's, they were far away. He was a splendid figure of a boy, tall and straight as a young pine
tree, with a handsome head, and stormy gray eyes, deeply set under a serious brow. The space between his two front teeth, which were unusually far apart, gave him
the proficiency in whistling for which he was distinguished at college. (He also played the cornet in the University band.)

When the grass required his close attention, or when he had to stoop to cut about a headstone, he paused in his lively air,-the "Jewel" song,-taking it up where he had
left it when his scythe swung free again. He was not thinking about the tired pioneers over whom his blade glittered. The old wild country, the struggle in which his sister
was destined to succeed while so many men broke their hearts and died, he can scarcely remember. That is all among the dim things of childhood and has been
forgotten in the brighter pattern life weaves to-day, in the bright facts of being captain of the track team, and holding the interstate record for the high jump, in the all-
suffusing brightness of being twenty-one. Yet sometimes, in the pauses of his work, the young man frowned and looked at the ground with an intentness which
suggested that even twentyone might have its problems.

When he had been mowing the better part of an hour, he heard the rattle of a light cart on the road behind him. Supposing that it was his sister coming back from one of
her farms, he kept on with his work. The cart stopped at the gate and a merry contralto voice called, "Almost through, Emil?" He dropped his scythe and went toward
the fence, wiping his face and neck with his handkerchief. In the cart sat a young woman who wore driving gauntlets and a wide shade hat, trimmed with red poppies.
Her face, too, was rather like a poppy, round and brown, with rich color in her cheeks and lips, and her dancing yellow-brown eyes bubbled with gayety. The wind
was flapping her big hat and teasing a curl of her chestnut-colored hair. She shook her head at the tall youth.

"What time did you get over here? That's not much of a job for an athlete. Here I've been to town and back. Alexandra lets you sleep late. Oh, I know! Lou's wife was
telling me about the way she spoils you. I was going to give you a lift, if you were done." She gathered up her reins.

"But I will be, in a minute. Please wait for me, Marie," Emil coaxed. "Alexandra sent me to mow our lot, but I've done half a dozen others, you see. Just wait till I finish
off the Kourdnas'. By the way, they were Bohemians. Why aren't they up in the Catholic graveyard?"

"Free-thinkers," replied the young woman laconically.

"Lots of the Bohemian boys at the University are," said Emil, taking up his scythe again. "What did you ever burn John Huss for, anyway? It's made an awful row. They
still jaw about it in history classes."

"We'd do it right over again, most of us," said the young woman hotly. "Don't they ever teach you in your history classes that you'd all be heathen Turks if it hadn't been
for the Bohemians?"

Emil had fallen to mowing. "Oh, there's no denying you're a spunky little bunch, you Czechs," he called back over his shoulder.

Marie Shabata settled herself in her seat and watched the rhythmical movement of the young man's long arms, swinging her foot as if in time to some air that was going
through her mind. The minutes passed. Emil mowed vigorously and Marie sat sunning herself and watching the long grass fall. She sat with the ease that belongs to
persons of an essentially happy nature, who can find a comfortable spot almost anywhere; who are supple, and quick in adapting themselves to circumstances. After a
final swish, Emil snapped the gate and sprang into the cart, holding his scythe well out over the wheel. "There," he sighed. "I gave old man Lee a cut or so, too. Lou's
wife needn't talk. I never see Lou's scythe over here."

Marie clucked to her horse. "Oh, you know Annie!" She looked at the young man's bare arms. "How brown you've got since you came home. I wish I had an athlete
to mow my orchard. I get wet to my knees when I go down to pick cherries."

"You can have one, any time you want him. Better wait until after it rains." Emil squinted off at the horizon as if he were looking for clouds.

"Will you? Oh, there's a good boy!" She turned her head to him with a quick, bright smile. He felt it rather than saw it. Indeed, he had looked away with the purpose of
not seeing it. "I've been up looking at Angelique's wedding clothes," Marie went on, "and I'm so excited I can hardly wait until Sunday. Amedee will be a handsome
bridegroom. Is anybody but you going to stand up with him? Well, then it will be a handsome wedding party." She made a droll face at Emil, who flushed. "Frank,"
Marie continued, flicking her horse, "is cranky at me because I loaned his saddle to Jan Smirka, and I'm terribly afraid he won't take me to the dance in the evening.
Maybe the supper will tempt him. All Angelique's folks are baking for it, and all Amedee's twenty cousins. There will be barrels of beer. If once I get Frank to the
supper, I'll see that I stay for the dance. And by the way, Emil, you mustn't dance with me but once or twice. You must dance with all the French girls. It hurts their
feelings if you don't. They think you're proud because you've been away to school or something."

Emil sniffed. "How do you know they think that?"

"Well, you didn't dance with them much at Raoul Marcel's party, and I could tell how they took it by the way they looked at you-and at me."

"All right," said Emil shortly, studying the glittering blade of his scythe.

They drove westward toward Norway Creek, and toward a big white house that stood on a hill, several miles across the fields. There were so many sheds and
outbuildings grouped about it that the place looked not unlike a tiny village. A stranger, approaching it, could not help noticing the beauty and fruitfulness of the outlying
fields. There was something individual about the great farm, a most unusual trimness and care for detail. On either side of the road, for a mile before you reached the
foot of the hill, stood tall osage orange hedges, their glossy green marking off the yellow fields. South of the hill, in a low, sheltered swale, surrounded by a mulberry
hedge, was the orchard, its fruit trees knee-deep in timothy grass. Any one thereabouts would have told you that this was one of the richest farms on the Divide, and
that the farmer was a woman, Alexandra Bergson.

If you go up the hill and enter Alexandra's big house, you will find that it is curiously unfinished and uneven in comfort. One room is papered, carpeted, over-furnished;
the next is almost bare. The pleasantest rooms in the house are the kitchen-where Alexandra's three young Swedish girls chatter and cook and pickle and preserve all
summer long-and the sitting-room, in which Alexandra has brought together the old homely furniture that the Bergsons used in their first log house, the family portraits,
and the few things her mother brought from Sweden.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                           Page 122 / 159
When you go out of the house into the flower garden, there you feel again the order and fine arrangement manifest all over the great farm; in the fencing and hedging, in
the windbreaks and sheds, in the symmetrical pasture ponds, planted with scrub willows to give shade to the cattle in fly-time. There is even a white row of beehives in
the orchard, under the walnut trees. You feel that, properly, Alexandra's house is the big out-of-doors, and that it is in the soil that she expresses herself best.
If you go up the hill and enter Alexandra's big house, you will find that it is curiously unfinished and uneven in comfort. One room is papered, carpeted, over-furnished;
the next is almost bare. The pleasantest rooms in the house are the kitchen-where Alexandra's three young Swedish girls chatter and cook and pickle and preserve all
summer long-and the sitting-room, in which Alexandra has brought together the old homely furniture that the Bergsons used in their first log house, the family portraits,
and the few things her mother brought from Sweden.

When you go out of the house into the flower garden, there you feel again the order and fine arrangement manifest all over the great farm; in the fencing and hedging, in
the windbreaks and sheds, in the symmetrical pasture ponds, planted with scrub willows to give shade to the cattle in fly-time. There is even a white row of beehives in
the orchard, under the walnut trees. You feel that, properly, Alexandra's house is the big out-of-doors, and that it is in the soil that she expresses herself best.

II

Emil reached home a little past noon, and when he went into the kitchen Alexandra was already seated at the head of the long table, having dinner with her men, as she
always did unless there were visitors. He slipped into his empty place at his sister's right. The three pretty young Swedish girls who did Alexandra's housework were
cutting pies, refilling coffeecups, placing platters of bread and meat and potatoes upon the red tablecloth, and continually getting in each other's way between the table
and the stove. To be sure they always wasted a good deal of time getting in each other's way and giggling at each other's mistakes. But, as Alexandra had pointedly
told her sisters-inlaw, it was to hear them giggle that she kept three young things in her kitchen; the work she could do herself, if it were necessary. These girls, with
their long letters from home, their finery, and their love-affairs, afforded her a great deal of entertainment, and they were company for her when Emil was away at
school.

Of the youngest girl, Signa, who has a pretty figure, mottled pink cheeks, and yellow hair, Alexandra is very fond, though she keeps a sharp eye upon her. Signa is apt
to be skittish at mealtime, when the men are about, and to spill the coffee or upset the cream. It is supposed that Nelse Jensen, one of the six men at the dinner-table, is
courting Signa, though he has been so careful not to commit himself that no one in the house, least of all Signa, can tell just how far the matter has progressed. Nelse
watches her glumly as she waits upon the table, and in the evening he sits on a bench behind the stove with his DRAGHARMONIKA, playing mournful airs and
watching her as she goes about her work. When Alexandra asked Signa whether she thought Nelse was in earnest, the poor child hid her hands under her apron and
murmured, "I don't know, ma'm. But he scolds me about everything, like as if he wanted to have me!"

At Alexandra's left sat a very old man, barefoot and wearing a long blue blouse, open at the neck. His shaggy head is scarcely whiter than it was sixteen years ago, but
his little blue eyes have become pale and watery, and his ruddy face is withered, like an apple that has clung all winter to the tree. When Ivar lost his land through
mismanagement a dozen years ago, Alexandra took him in, and he has been a member of her household ever since. He is too old to work in the fields, but he hitches
and unhitches the work-teams and looks after the health of the stock. Sometimes of a winter evening Alexandra calls him into the sitting-room to read the Bible aloud to
her, for he still reads very well. He dislikes human habitations, so Alexandra has fitted him up a room in the barn, where he is very comfortable, being near the horses
and, as he says, further from temptations. No one has ever found out what his temptations are. In cold weather he sits by the kitchen fire and makes hammocks or
mends harness until it is time to go to bed. Then he says his prayers at great length behind the stove, puts on his buffalo-skin coat and goes out to his room in the barn.

Alexandra herself has changed very little. Her figure is fuller, and she has more color. She seems sunnier and more vigorous than she did as a young girl. But she still has
the same calmness and deliberation of manner, the same clear eyes, and she still wears her hair in two braids wound round her head. It is so curly that fiery ends escape
from the braids and make her head look like one of the big double sunflowers that fringe her vegetable garden. Her face is always tanned in summer, for her sunbonnet
is oftener on her arm than on her head. But where her collar falls away from her neck, or where her sleeves are pushed back from her wrist, the skin is of such
smoothness and whiteness as none but Swedish women ever possess; skin with the freshness of the snow itself.

Alexandra did not talk much at the table, but she encouraged her men to talk, and she always listened attentively, even when they seemed to be talking foolishly.

To-day Barney Flinn, the big red-headed Irishman who had been with Alexandra for five years and who was actually her foreman, though he had no such title, was
grumbling about the new silo she had put up that spring. It happened to be the first silo on the Divide, and Alexandra's neighbors and her men were skeptical about it.
"To be sure, if the thing don't work, we'll have plenty of feed without it, indeed," Barney conceded.

Nelse Jensen, Signa's gloomy suitor, had his word. "Lou, he says he wouldn't have no silo on his place if you'd give it to him. He says the feed outen it gives the stock
the bloat. He heard of somebody lost four head of horses, feedin' 'em that stuff."

Alexandra looked down the table from one to another. "Well, the only way we can find out is to try. Lou and I have different notions about feeding stock, and that's a
good thing. It's bad if all the members of a family think alike. They never get anywhere. Lou can learn by my mistakes and I can learn by his. Isn't that fair, Barney?"

The Irishman laughed. He had no love for Lou, who was always uppish with him and who said that Alexandra paid her hands too much. "I've no thought but to give the
thing an honest try, mum. 'T would be only right, after puttin' so much expense into it. Maybe Emil will come out an' have a look at it wid me." He pushed back his
chair, took his hat from the nail, and marched out with Emil, who, with his university ideas, was supposed to have instigated the silo. The other hands followed them, all
except old Ivar. He had been depressed throughout the meal and had paid no heed to the talk of the men, even when they mentioned cornstalk bloat, upon which he
was sure to have opinions.

"Did you want to speak to me, Ivar?" Alexandra asked as she rose from the table. "Come into the sitting-room."

The old man followed Alexandra, but when she motioned him to a chair he shook his head. She took up her workbasket and waited for him to speak. He stood
looking at the carpet, his bushy head bowed, his hands clasped in front of him. Ivar's bandy legs seemed to have grown shorter with years, and they were completely
misfitted to his broad, thick body and heavy shoulders.

"Well, Ivar, what is it?" Alexandra asked after she had waited longer than usual.

Ivar had never learned to speak English and his Norwegian was quaint and grave, like the speech of the more old-fashioned people. He always addressed Alexandra in
terms of the deepest respect, hoping to set a good example to the kitchen girls, whom he thought too familiar in their manners.

"Mistress," he began faintly, without raising his eyes, "the folk have been looking coldly at me of late. You know there has been talk."

"Talk about what, Ivar?"

"About sending me away; to the asylum."

Alexandra put down her sewing-basket. "Nobody has come to me with such talk," she said decidedly. "Why need you listen? You know I would never consent to such
a thing."
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Ivar lifted his shaggy head and looked at her out of his little eyes. "They say that you cannot prevent it if the folk complain of me, if your brothers complain to the
authorities. They say that your brothers are afraid-God forbid!-that I may do you some injury when my spells are on me. Mistress, how can any one think that?-that I
could bite the hand that fed me!" The tears trickled down on the old man's beard.
"About sending me away; to the asylum."

Alexandra put down her sewing-basket. "Nobody has come to me with such talk," she said decidedly. "Why need you listen? You know I would never consent to such
a thing."

Ivar lifted his shaggy head and looked at her out of his little eyes. "They say that you cannot prevent it if the folk complain of me, if your brothers complain to the
authorities. They say that your brothers are afraid-God forbid!-that I may do you some injury when my spells are on me. Mistress, how can any one think that?-that I
could bite the hand that fed me!" The tears trickled down on the old man's beard.

Alexandra frowned. "Ivar, I wonder at you, that you should come bothering me with such nonsense. I am still running my own house, and other people have nothing to
do with either you or me. So long as I am suited with you, there is nothing to be said."

Ivar pulled a red handkerchief out of the breast of his blouse and wiped his eyes and beard. "But I should not wish you to keep me if, as they say, it is against your
interests, and if it is hard for you to get hands because I am here."

Alexandra made an impatient gesture, but the old man put out his hand and went on earnestly:- "Listen, mistress, it is right that you should take these things into account.
You know that my spells come from God, and that I would not harm any living creature. You believe that every one should worship God in the way revealed to him.
But that is not the way of this country. The way here is for all to do alike. I am despised because I do not wear shoes, because I do not cut my hair, and because I have
visions. At home, in the old country, there were many like me, who had been touched by God, or who had seen things in the graveyard at night and were different
afterward. We thought nothing of it, and let them alone. But here, if a man is different in his feet or in his head, they put him in the asylum. Look at Peter Kralik; when
he was a boy, drinking out of a creek, he swallowed a snake, and always after that he could eat only such food as the creature liked, for when he ate anything else, it
became enraged and gnawed him. When he felt it whipping about in him, he drank alcohol to stupefy it and get some ease for himself. He could work as good as any
man, and his head was clear, but they locked him up for being different in his stomach. That is the way; they have built the asylum for people who are different, and they
will not even let us live in the holes with the badgers. Only your great prosperity has protected me so far. If you had had ill-fortune, they would have taken me to
Hastings long ago."

As Ivar talked, his gloom lifted. Alexandra had found that she could often break his fasts and long penances by talking to him and letting him pour out the thoughts that
troubled him. Sympathy always cleared his mind, and ridicule was poison to him.

"There is a great deal in what you say, Ivar. Like as not they will be wanting to take me to Hastings because I have built a silo; and then I may take you with me. But at
present I need you here. Only don't come to me again telling me what people say. Let people go on talking as they like, and we will go on living as we think best. You
have been with me now for twelve years, and I have gone to you for advice oftener than I have ever gone to any one. That ought to satisfy you."

Ivar bowed humbly. "Yes, mistress, I shall not trouble you with their talk again. And as for my feet, I have observed your wishes all these years, though you have never
questioned me; washing them every night, even in winter."

Alexandra laughed. "Oh, never mind about your feet, Ivar. We can remember when half our neighbors went barefoot in summer. I expect old Mrs. Lee would love to
slip her shoes off now sometimes, if she dared. I'm glad I'm not Lou's mother-in-law."

Ivar looked about mysteriously and lowered his voice almost to a whisper. "You know what they have over at Lou's house? A great white tub, like the stone water-
troughs in the old country, to wash themselves in. When you sent me over with the strawberries, they were all in town but the old woman Lee and the baby. She took
me in and showed me the thing, and she told me it was impossible to wash yourself clean in it, because, in so much water, you could not make a strong suds. So when
they fill it up and send her in there, she pretends, and makes a splashing noise. Then, when they are all asleep, she washes herself in a little wooden tub she keeps under
her bed."

Alexandra shook with laughter. "Poor old Mrs. Lee! They won't let her wear nightcaps, either. Never mind; when she comes to visit me, she can do all the old things in
the old way, and have as much beer as she wants. We'll start an asylum for old-time people, Ivar."

Ivar folded his big handkerchief carefully and thrust it back into his blouse. "This is always the way, mistress. I come to you sorrowing, and you send me away with a
light heart. And will you be so good as to tell the Irishman that he is not to work the brown gelding until the sore on its shoulder is healed?"

"That I will. Now go and put Emil's mare to the cart. I am going to drive up to the north quarter to meet the man from town who is to buy my alfalfa hay."

III

Alexandra was to hear more of Ivar's case, however. On Sunday her married brothers came to dinner. She had asked them for that day because Emil, who hated
family parties, would be absent, dancing at Amedee Chevalier's wedding, up in the French country. The table was set for company in the dining-room, where highly
varnished wood and colored glass and useless pieces of china were conspicuous enough to satisfy the standards of the new prosperity. Alexandra had put herself into
the hands of the Hanover furniture dealer, and he had conscientiously done his best to make her dining-room look like his display window. She said frankly that she
knew nothing about such things, and she was willing to be governed by the general conviction that the more useless and utterly unusable objects were, the greater their
virtue as ornament. That seemed reasonable enough. Since she liked plain things herself, it was all the more necessary to have jars and punchbowls and candlesticks in
the company rooms for people who did appreciate them. Her guests liked to see about them these reassuring emblems of prosperity.

The family party was complete except for Emil, and Oscar's wife who, in the country phrase, "was not going anywhere just now." Oscar sat at the foot of the table and
his four tow-headed little boys, aged from twelve to five, were ranged at one side. Neither Oscar nor Lou has changed much; they have simply, as Alexandra said of
them long ago, grown to be more and more like themselves. Lou now looks the older of the two; his face is thin and shrewd and wrinkled about the eyes, while Oscar's
is thick and dull. For all his dullness, however, Oscar makes more money than his brother, which adds to Lou's sharpness and uneasiness and tempts him to make a
show. The trouble with Lou is that he is tricky, and his neighbors have found out that, as Ivar says, he has not a fox's face for nothing. Politics being the natural field for
such talents, he neglects his farm to attend conventions and to run for county offices.

Lou's wife, formerly Annie Lee, has grown to look curiously like her husband. Her face has become longer, sharper, more aggressive. She wears her yellow hair in a
high pompadour, and is bedecked with rings and chains and "beauty pins." Her tight, high-heeled shoes give her an awkward walk, and she is always more or less
preoccupied with her clothes. As she sat at the table, she kept telling her youngest daughter to "be careful now, and not drop anything on mother."

The conversation at the table was all in English. Oscar's wife, from the malaria district of Missouri, was ashamed of marrying a foreigner, and his boys do not
understand a word of Swedish. Annie and Lou sometimes speak Swedish at home, but Annie is almost as much afraid of being "caught" at it as ever her mother was of
being caught barefoot. Oscar still has a thick accent, but Lou speaks like anybody from Iowa.
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"When I was in Hastings to attend the convention," he was saying, "I saw the superintendent of the asylum, and I was telling him about Ivar's symptoms. He says Ivar's
case is one of the most dangerous kind, and it's a wonder he hasn't done something violent before this."
The conversation at the table was all in English. Oscar's wife, from the malaria district of Missouri, was ashamed of marrying a foreigner, and his boys do not
understand a word of Swedish. Annie and Lou sometimes speak Swedish at home, but Annie is almost as much afraid of being "caught" at it as ever her mother was of
being caught barefoot. Oscar still has a thick accent, but Lou speaks like anybody from Iowa.

"When I was in Hastings to attend the convention," he was saying, "I saw the superintendent of the asylum, and I was telling him about Ivar's symptoms. He says Ivar's
case is one of the most dangerous kind, and it's a wonder he hasn't done something violent before this."

Alexandra laughed good-humoredly. "Oh, nonsense, Lou! The doctors would have us all crazy if they could. Ivar's queer, certainly, but he has more sense than half the
hands I hire."

Lou flew at his fried chicken. "Oh, I guess the doctor knows his business, Alexandra. He was very much surprised when I told him how you'd put up with Ivar. He says
he's likely to set fire to the barn any night, or to take after you and the girls with an axe."

Little Signa, who was waiting on the table, giggled and fled to the kitchen. Alexandra's eyes twinkled. "That was too much for Signa, Lou. We all know that Ivar's
perfectly harmless. The girls would as soon expect me to chase them with an axe."

Lou flushed and signaled to his wife. "All the same, the neighbors will be having a say about it before long. He may burn anybody's barn. It's only necessary for one
propertyowner in the township to make complaint, and he'll be taken up by force. You'd better send him yourself and not have any hard feelings."

Alexandra helped one of her little nephews to gravy. "Well, Lou, if any of the neighbors try that, I'll have myself appointed Ivar's guardian and take the case to court,
that's all. I am perfectly satisfied with him."

"Pass the preserves, Lou," said Annie in a warning tone. She had reasons for not wishing her husband to cross Alexandra too openly. "But don't you sort of hate to
have people see him around here, Alexandra?" she went on with persuasive smoothness. "He IS a disgraceful object, and you're fixed up so nice now. It sort of makes
people distant with you, when they never know when they'll hear him scratching about. My girls are afraid as death of him, aren't you, Milly, dear?"

Milly was fifteen, fat and jolly and pompadoured, with a creamy complexion, square white teeth, and a short upper lip. She looked like her grandmother Bergson, and
had her comfortable and comfort-loving nature. She grinned at her aunt, with whom she was a great deal more at ease than she was with her mother. Alexandra winked
a reply.

"Milly needn't be afraid of Ivar. She's an especial favorite of his. In my opinion Ivar has just as much right to his own way of dressing and thinking as we have. But I'll
see that he doesn't bother other people. I'll keep him at home, so don't trouble any more about him, Lou. I've been wanting to ask you about your new bathtub. How
does it work?"

Annie came to the fore to give Lou time to recover himself. "Oh, it works something grand! I can't keep him out of it. He washes himself all over three times a week
now, and uses all the hot water. I think it's weakening to stay in as long as he does. You ought to have one, Alexandra."

"I'm thinking of it. I might have one put in the barn for Ivar, if it will ease people's minds. But before I get a bathtub, I'm going to get a piano for Milly."

Oscar, at the end of the table, looked up from his plate. "What does Milly want of a pianny? What's the matter with her organ? She can make some use of that, and
play in church."

Annie looked flustered. She had begged Alexandra not to say anything about this plan before Oscar, who was apt to be jealous of what his sister did for Lou's children.
Alexandra did not get on with Oscar's wife at all. "Milly can play in church just the same, and she'll still play on the organ. But practising on it so much spoils her touch.
Her teacher says so," Annie brought out with spirit.

Oscar rolled his eyes. "Well, Milly must have got on pretty good if she's got past the organ. I know plenty of grown folks that ain't," he said bluntly.

Annie threw up her chin. "She has got on good, and she's going to play for her commencement when she graduates in town next year."

"Yes," said Alexandra firmly, "I think Milly deserves a piano. All the girls around here have been taking lessons for years, but Milly is the only one of them who can ever
play anything when you ask her. I'll tell you when I first thought I would like to give you a piano, Milly, and that was when you learned that book of old Swedish songs
that your grandfather used to sing. He had a sweet tenor voice, and when he was a young man he loved to sing. I can remember hearing him singing with the sailors
down in the shipyard, when I was no bigger than Stella here," pointing to Annie's younger daughter.

Milly and Stella both looked through the door into the sitting-room, where a crayon portrait of John Bergson hung on the wall. Alexandra had had it made from a little
photograph, taken for his friends just before he left Sweden; a slender man of thirty-five, with soft hair curling about his high forehead, a drooping mustache, and
wondering, sad eyes that looked forward into the distance, as if they already beheld the New World.

After dinner Lou and Oscar went to the orchard to pick cherries-they had neither of them had the patience to grow an orchard of their own-and Annie went down to
gossip with Alexandra's kitchen girls while they washed the dishes. She could always find out more about Alexandra's domestic economy from the prattling maids than
from Alexandra herself, and what she discovered she used to her own advantage with Lou. On the Divide, farmers' daughters no longer went out into service, so
Alexandra got her girls from Sweden, by paying their fare over. They stayed with her until they married, and were replaced by sisters or cousins from the old country.

Alexandra took her three nieces into the flower garden. She was fond of the little girls, especially of Milly, who came to spend a week with her aunt now and then, and
read aloud to her from the old books about the house, or listened to stories about the early days on the Divide. While they were walking among the flower beds, a
buggy drove up the hill and stopped in front of the gate. A man got out and stood talking to the driver. The little girls were delighted at the advent of a stranger, some
one from very far away, they knew by his clothes, his gloves, and the sharp, pointed cut of his dark beard. The girls fell behind their aunt and peeped out at him from
among the castor beans. The stranger came up to the gate and stood holding his hat in his hand, smiling, while Alexandra advanced slowly to meet him. As she
approached he spoke in a low, pleasant voice.

"Don't you know me, Alexandra? I would have known you, anywhere."

Alexandra shaded her eyes with her hand. Suddenly she took a quick step forward. "Can it be!" she exclaimed with feeling; "can it be that it is Carl Linstrum? Why,
Carl, it is!" She threw out both her hands and caught his across the gate. "Sadie, Milly, run tell your father and Uncle Oscar that our old friend Carl Linstrum is here. Be
quick! Why, Carl, how did it happen? I can't believe this!" Alexandra shook the tears from her eyes and laughed.
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The stranger nodded to his driver, dropped his suitcase inside the fence, and opened the gate. "Then you are glad to see me, and you can put me up overnight? I
couldn't go through this country without stopping off to have a look at you. How little you have changed! Do you know, I was sure it would be like that. You simply
couldn't be different. How fine you are!" He stepped back and looked at her admiringly.
Alexandra shaded her eyes with her hand. Suddenly she took a quick step forward. "Can it be!" she exclaimed with feeling; "can it be that it is Carl Linstrum? Why,
Carl, it is!" She threw out both her hands and caught his across the gate. "Sadie, Milly, run tell your father and Uncle Oscar that our old friend Carl Linstrum is here. Be
quick! Why, Carl, how did it happen? I can't believe this!" Alexandra shook the tears from her eyes and laughed.

The stranger nodded to his driver, dropped his suitcase inside the fence, and opened the gate. "Then you are glad to see me, and you can put me up overnight? I
couldn't go through this country without stopping off to have a look at you. How little you have changed! Do you know, I was sure it would be like that. You simply
couldn't be different. How fine you are!" He stepped back and looked at her admiringly.

Alexandra blushed and laughed again. "But you yourself, Carl-with that beard-how could I have known you? You went away a little boy." She reached for his suitcase
and when he intercepted her she threw up her hands. "You see, I give myself away. I have only women come to visit me, and I do not know how to behave. Where is
your trunk?"

"It's in Hanover. I can stay only a few days. I am on my way to the coast."

They started up the path. "A few days? After all these years!" Alexandra shook her finger at him. "See this, you have walked into a trap. You do not get away so easy."
She put her hand affectionately on his shoulder. "You owe me a visit for the sake of old times. Why must you go to the coast at all?"

"Oh, I must! I am a fortune hunter. From Seattle I go on to Alaska."

"Alaska?" She looked at him in astonishment. "Are you going to paint the Indians?"

"Paint?" the young man frowned. "Oh! I'm not a painter, Alexandra. I'm an engraver. I have nothing to do with painting."

"But on my parlor wall I have the paintings-"

He interrupted nervously. "Oh, water-color sketches-done for amusement. I sent them to remind you of me, not because they were good. What a wonderful place you
have made of this, Alexandra." He turned and looked back at the wide, map-like prospect of field and hedge and pasture. "I would never have believed it could be
done. I'm disappointed in my own eye, in my imagination."

At this moment Lou and Oscar came up the hill from the orchard. They did not quicken their pace when they saw Carl; indeed, they did not openly look in his
direction. They advanced distrustfully, and as if they wished the distance were longer.

Alexandra beckoned to them. "They think I am trying to fool them. Come, boys, it's Carl Linstrum, our old Carl!"

Lou gave the visitor a quick, sidelong glance and thrust out his hand. "Glad to see you."

Oscar followed with "How d' do." Carl could not tell whether their offishness came from unfriendliness or from embarrassment. He and Alexandra led the way to the
porch.

"Carl," Alexandra explained, "is on his way to Seattle. He is going to Alaska."

Oscar studied the visitor's yellow shoes. "Got business there?" he asked.

Carl laughed. "Yes, very pressing business. I'm going there to get rich. Engraving's a very interesting profession, but a man never makes any money at it. So I'm going to
try the goldfields."

Alexandra felt that this was a tactful speech, and Lou looked up with some interest. "Ever done anything in that line before?"

"No, but I'm going to join a friend of mine who went out from New York and has done well. He has offered to break me in."

"Turrible cold winters, there, I hear," remarked Oscar. "I thought people went up there in the spring."

"They do. But my friend is going to spend the winter in Seattle and I am to stay with him there and learn something about prospecting before we start north next year."

Lou looked skeptical. "Let's see, how long have you been away from here?"

"Sixteen years. You ought to remember that, Lou, for you were married just after we went away."

"Going to stay with us some time?" Oscar asked.

"A few days, if Alexandra can keep me."

"I expect you'll be wanting to see your old place," Lou observed more cordially. "You won't hardly know it. But there's a few chunks of your old sod house left.
Alexandra wouldn't never let Frank Shabata plough over it."

Annie Lee, who, ever since the visitor was announced, had been touching up her hair and settling her lace and wishing she had worn another dress, now emerged with
her three daughters and introduced them. She was greatly impressed by Carl's urban appearance, and in her excitement talked very loud and threw her head about.
"And you ain't married yet? At your age, now! Think of that! You'll have to wait for Milly. Yes, we've got a boy, too. The youngest. He's at home with his grandma.
You must come over to see mother and hear Milly play. She's the musician of the family. She does pyrography, too. That's burnt wood, you know. You wouldn't
believe what she can do with her poker. Yes, she goes to school in town, and she is the youngest in her class by two years."

Milly looked uncomfortable and Carl took her hand again. He liked her creamy skin and happy, innocent eyes, and he could see that her mother's way of talking
distressed her. "I'm sure she's a clever little girl," he murmured, looking at her thoughtfully. "Let me see-Ah, it's your mother that she looks like, Alexandra. Mrs.
Bergson must have looked just like this when she was a little girl. Does Milly run about over the country as you and Alexandra used to, Annie?"

Milly's mother protested. "Oh, my, no! Things has changed since we was girls. Milly has it very different. We are going to rent the place and move into town as soon as
the girls are (c)
 Copyright     old2005-2009,
                   enough to goInfobase
                                 out into company. A good many are doing that here now. Lou is going into business."
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Lou grinned. "That's what she says. You better go get your things on. Ivar's hitching up," he added, turning to Annie.
Bergson must have looked just like this when she was a little girl. Does Milly run about over the country as you and Alexandra used to, Annie?"

Milly's mother protested. "Oh, my, no! Things has changed since we was girls. Milly has it very different. We are going to rent the place and move into town as soon as
the girls are old enough to go out into company. A good many are doing that here now. Lou is going into business."

Lou grinned. "That's what she says. You better go get your things on. Ivar's hitching up," he added, turning to Annie.

Young farmers seldom address their wives by name. It is always "you," or "she."

Having got his wife out of the way, Lou sat down on the step and began to whittle. "Well, what do folks in New York think of William Jennings Bryan?" Lou began to
bluster, as he always did when he talked politics. "We gave Wall Street a scare in ninety-six, all right, and we're fixing another to hand them. Silver wasn't the only
issue," he nodded mysteriously. "There's a good many things got to be changed. The West is going to make itself heard."

Carl laughed. "But, surely, it did do that, if nothing else."

Lou's thin face reddened up to the roots of his bristly hair. "Oh, we've only begun. We're waking up to a sense of our responsibilities, out here, and we ain't afraid,
neither. You fellows back there must be a tame lot. If you had any nerve you'd get together and march down to Wall Street and blow it up. Dynamite it, I mean," with a
threatening nod.

He was so much in earnest that Carl scarcely knew how to answer him. "That would be a waste of powder. The same business would go on in another street. The
street doesn't matter. But what have you fellows out here got to kick about? You have the only safe place there is. Morgan himself couldn't touch you. One only has to
drive through this country to see that you're all as rich as barons."

"We have a good deal more to say than we had when we were poor," said Lou threateningly. "We're getting on to a whole lot of things."

As Ivar drove a double carriage up to the gate, Annie came out in a hat that looked like the model of a battleship. Carl rose and took her down to the carriage, while
Lou lingered for a word with his sister.

"What do you suppose he's come for?" he asked, jerking his head toward the gate.

"Why, to pay us a visit. I've been begging him to for years."

Oscar looked at Alexandra. "He didn't let you know he was coming?"

"No. Why should he? I told him to come at any time."

Lou shrugged his shoulders. "He doesn't seem to have done much for himself. Wandering around this way!"

Oscar spoke solemnly, as from the depths of a cavern. "He never was much account."

Alexandra left them and hurried down to the gate where Annie was rattling on to Carl about her new dining-room furniture. "You must bring Mr. Linstrum over real
soon, only be sure to telephone me first," she called back, as Carl helped her into the carriage. Old Ivar, his white head bare, stood holding the horses. Lou came down
the path and climbed into the front seat, took up the reins, and drove off without saying anything further to any one. Oscar picked up his youngest boy and trudged off
down the road, the other three trotting after him. Carl, holding the gate open for Alexandra, began to laugh. "Up and coming on the Divide, eh, Alexandra?" he cried
gayly.

IV

Carl had changed, Alexandra felt, much less than one might have expected. He had not become a trim, self-satisfied city man. There was still something homely and
wayward and definitely personal about him. Even his clothes, his Norfolk coat and his very high collars, were a little unconventional. He seemed to shrink into himself as
he used to do; to hold himself away from things, as if he were afraid of being hurt. In short, he was more self-conscious than a man of thirty-five is expected to be. He
looked older than his years and not very strong. His black hair, which still hung in a triangle over his pale forehead, was thin at the crown, and there were fine, relentless
lines about his eyes. His back, with its high, sharp shoulders, looked like the back of an overworked German professor off on his holiday. His face was intelligent,
sensitive, unhappy.

That evening after supper, Carl and Alexandra were sitting by the clump of castor beans in the middle of the flower garden. The gravel paths glittered in the moonlight,
and below them the fields lay white and still.

"Do you know, Alexandra," he was saying, "I've been thinking how strangely things work out. I've been away engraving other men's pictures, and you've stayed at
home and made your own." He pointed with his cigar toward the sleeping landscape. "How in the world have you done it? How have your neighbors done it?"

"We hadn't any of us much to do with it, Carl. The land did it. It had its little joke. It pretended to be poor because nobody knew how to work it right; and then, all at
once, it worked itself. It woke up out of its sleep and stretched itself, and it was so big, so rich, that we suddenly found we were rich, just from sitting still. As for me,
you remember when I began to buy land. For years after that I was always squeezing and borrowing until I was ashamed to show my face in the banks. And then, all at
once, men began to come to me offering to lend me money-and I didn't need it! Then I went ahead and built this house. I really built it for Emil. I want you to see Emil,
Carl. He is so different from the rest of us!"

"How different?"

"Oh, you'll see! I'm sure it was to have sons like Emil, and to give them a chance, that father left the old country. It's curious, too; on the outside Emil is just like an
American boy,-he graduated from the State University in June, you know,-but underneath he is more Swedish than any of us. Sometimes he is so like father that he
frightens me; he is so violent in his feelings like that."

"Is he going to farm here with you?"

"He shall do whatever he wants to," Alexandra declared warmly. "He is going to have a chance, a whole chance; that's what I've worked for. Sometimes he talks about
studying law, and sometimes, just lately, he's been talking about going out into the sand hills and taking up more land. He has his sad times, like father. But I hope he
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      do that. 2005-2009,
                  have land Infobase
                            enough, atMedia    Corp.
                                        last!" Alexandra  laughed.                                                                                     Page 127 / 159

"How about Lou and Oscar? They've done well, haven't they?"
"Is he going to farm here with you?"

"He shall do whatever he wants to," Alexandra declared warmly. "He is going to have a chance, a whole chance; that's what I've worked for. Sometimes he talks about
studying law, and sometimes, just lately, he's been talking about going out into the sand hills and taking up more land. He has his sad times, like father. But I hope he
won't do that. We have land enough, at last!" Alexandra laughed.

"How about Lou and Oscar? They've done well, haven't they?"

"Yes, very well; but they are different, and now that they have farms of their own I do not see so much of them. We divided the land equally when Lou married. They
have their own way of doing things, and they do not altogether like my way, I am afraid. Perhaps they think me too independent. But I have had to think for myself a
good many years and am not likely to change. On the whole, though, we take as much comfort in each other as most brothers and sisters do. And I am very fond of
Lou's oldest daughter."

"I think I liked the old Lou and Oscar better, and they probably feel the same about me. I even, if you can keep a secret,"-Carl leaned forward and touched her arm,
smiling,-"I even think I liked the old country better. This is all very splendid in its way, but there was something about this country when it was a wild old beast that has
haunted me all these years. Now, when I come back to all this milk and honey, I feel like the old German song, 'Wo bist du, wo bist du, mein geliebtest Land?'-Do you
ever feel like that, I wonder?"

"Yes, sometimes, when I think about father and mother and those who are gone; so many of our old neighbors." Alexandra paused and looked up thoughtfully at the
stars. "We can remember the graveyard when it was wild prairie, Carl, and now-"

"And now the old story has begun to write itself over there," said Carl softly. "Isn't it queer: there are only two or three human stories, and they go on repeating
themselves as fiercely as if they had never happened before; like the larks in this country, that have been singing the same five notes over for thousands of years."

"Oh, yes! The young people, they live so hard. And yet I sometimes envy them. There is my little neighbor, now; the people who bought your old place. I wouldn't have
sold it to any one else, but I was always fond of that girl. You must remember her, little Marie Tovesky, from Omaha, who used to visit here? When she was eighteen
she ran away from the convent school and got married, crazy child! She came out here a bride, with her father and husband. He had nothing, and the old man was
willing to buy them a place and set them up. Your farm took her fancy, and I was glad to have her so near me. I've never been sorry, either. I even try to get along with
Frank on her account."

"Is Frank her husband?"

"Yes. He's one of these wild fellows. Most Bohemians are good-natured, but Frank thinks we don't appreciate him here, I guess. He's jealous about everything, his
farm and his horses and his pretty wife. Everybody likes her, just the same as when she was little. Sometimes I go up to the Catholic church with Emil, and it's funny to
see Marie standing there laughing and shaking hands with people, looking so excited and gay, with Frank sulking behind her as if he could eat everybody alive. Frank's
not a bad neighbor, but to get on with him you've got to make a fuss over him and act as if you thought he was a very important person all the time, and different from
other people. I find it hard to keep that up from one year's end to another."

"I shouldn't think you'd be very successful at that kind of thing, Alexandra." Carl seemed to find the idea amusing.

"Well," said Alexandra firmly, "I do the best I can, on Marie's account. She has it hard enough, anyway. She's too young and pretty for this sort of life. We're all ever
so much older and slower. But she's the kind that won't be downed easily. She'll work all day and go to a Bohemian wedding and dance all night, and drive the hay
wagon for a cross man next morning. I could stay by a job, but I never had the go in me that she has, when I was going my best. I'll have to take you over to see her
to-morrow."

Carl dropped the end of his cigar softly among the castor beans and sighed. "Yes, I suppose I must see the old place. I'm cowardly about things that remind me of
myself. It took courage to come at all, Alexandra. I wouldn't have, if I hadn't wanted to see you very, very much."

Alexandra looked at him with her calm, deliberate eyes. "Why do you dread things like that, Carl?" she asked earnestly. "Why are you dissatisfied with yourself?"

Her visitor winced. "How direct you are, Alexandra! Just like you used to be. Do I give myself away so quickly? Well, you see, for one thing, there's nothing to look
forward to in my profession. Wood-engraving is the only thing I care about, and that had gone out before I began. Everything's cheap metal work nowadays, touching
up miserable photographs, forcing up poor drawings, and spoiling good ones. I'm absolutely sick of it all." Carl frowned. "Alexandra, all the way out from New York
I've been planning how I could deceive you and make you think me a very enviable fellow, and here I am telling you the truth the first night. I waste a lot of time
pretending to people, and the joke of it is, I don't think I ever deceive any one. There are too many of my kind; people know us on sight."

Carl paused. Alexandra pushed her hair back from her brow with a puzzled, thoughtful gesture. "You see," he went on calmly, "measured by your standards here, I'm a
failure. I couldn't buy even one of your cornfields. I've enjoyed a great many things, but I've got nothing to show for it all."

"But you show for it yourself, Carl. I'd rather have had your freedom than my land."

Carl shook his head mournfully. "Freedom so often means that one isn't needed anywhere. Here you are an individual, you have a background of your own, you would
be missed. But off there in the cities there are thousands of rolling stones like me. We are all alike; we have no ties, we know nobody, we own nothing. When one of us
dies, they scarcely know where to bury him. Our landlady and the delicatessen man are our mourners, and we leave nothing behind us but a frock-coat and a fiddle, or
an easel, or a typewriter, or whatever tool we got our living by. All we have ever managed to do is to pay our rent, the exorbitant rent that one has to pay for a few
square feet of space near the heart of things. We have no house, no place, no people of our own. We live in the streets, in the parks, in the theatres. We sit in
restaurants and concert halls and look about at the hundreds of our own kind and shudder."

Alexandra was silent. She sat looking at the silver spot the moon made on the surface of the pond down in the pasture. He knew that she understood what he meant.
At last she said slowly, "And yet I would rather have Emil grow up like that than like his two brothers. We pay a high rent, too, though we pay differently. We grow
hard and heavy here. We don't move lightly and easily as you do, and our minds get stiff. If the world were no wider than my cornfields, if there were not something
beside this, I wouldn't feel that it was much worth while to work. No, I would rather have Emil like you than like them. I felt that as soon as you came."

"I wonder why you feel like that?" Carl mused.

"I don't know. Perhaps I am like Carrie Jensen, the sister of one of my hired men. She had never been out of the cornfields, and a few years ago she got despondent
and said life was just the same thing over and over, and she didn't see the use of it. After she had tried to kill herself once or twice, her folks got worried and sent her
over to Iowa(c)to2005-2009,
 Copyright       visit some relations.
                             InfobaseEver
                                       Mediasince she's come back she's been perfectly cheerful, and she says she's contented to live and work in a world
                                               Corp.                                                                                                     Pagethat's
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                                                                                                                                                                         159
and interesting. She said that anything as big as the bridges over the Platte and the Missouri reconciled her. And it's what goes on in the world that reconciles me."

V
"I wonder why you feel like that?" Carl mused.

"I don't know. Perhaps I am like Carrie Jensen, the sister of one of my hired men. She had never been out of the cornfields, and a few years ago she got despondent
and said life was just the same thing over and over, and she didn't see the use of it. After she had tried to kill herself once or twice, her folks got worried and sent her
over to Iowa to visit some relations. Ever since she's come back she's been perfectly cheerful, and she says she's contented to live and work in a world that's so big
and interesting. She said that anything as big as the bridges over the Platte and the Missouri reconciled her. And it's what goes on in the world that reconciles me."

V

Alexandra did not find time to go to her neighbor's the next day, nor the next. It was a busy season on the farm, with the corn-plowing going on, and even Emil was in
the field with a team and cultivator. Carl went about over the farms with Alexandra in the morning, and in the afternoon and evening they found a great deal to talk
about. Emil, for all his track practice, did not stand up under farmwork very well, and by night he was too tired to talk or even to practise on his cornet.

On Wednesday morning Carl got up before it was light, and stole downstairs and out of the kitchen door just as old Ivar was making his morning ablutions at the pump.
Carl nodded to him and hurried up the draw, past the garden, and into the pasture where the milking cows used to be kept.

The dawn in the east looked like the light from some great fire that was burning under the edge of the world. The color was reflected in the globules of dew that
sheathed the short gray pasture grass. Carl walked rapidly until he came to the crest of the second hill, where the Bergson pasture joined the one that had belonged to
his father. There he sat down and waited for the sun to rise. It was just there that he and Alexandra used to do their milking together, he on his side of the fence, she on
hers. He could remember exactly how she looked when she came over the close-cropped grass, her skirts pinned up, her head bare, a bright tin pail in either hand, and
the milky light of the early morning all about her. Even as a boy he used to feel, when he saw her coming with her free step, her upright head and calm shoulders, that
she looked as if she had walked straight out of the morning itself. Since then, when he had happened to see the sun come up in the country or on the water, he had
often remembered the young Swedish girl and her milking pails.

Carl sat musing until the sun leaped above the prairie, and in the grass about him all the small creatures of day began to tune their tiny instruments. Birds and insects
without number began to chirp, to twitter, to snap and whistle, to make all manner of fresh shrill noises. The pasture was flooded with light; every clump of ironweed
and snow-on-themountain threw a long shadow, and the golden light seemed to be rippling through the curly grass like the tide racing in.

He crossed the fence into the pasture that was now the Shabatas' and continued his walk toward the pond. He had not gone far, however, when he discovered that he
was not the only person abroad. In the draw below, his gun in his hands, was Emil, advancing cautiously, with a young woman beside him. They were moving softly,
keeping close together, and Carl knew that they expected to find ducks on the pond. At the moment when they came in sight of the bright spot of water, he heard a
whirr of wings and the ducks shot up into the air. There was a sharp crack from the gun, and five of the birds fell to the ground. Emil and his companion laughed
delightedly, and Emil ran to pick them up. When he came back, dangling the ducks by their feet, Marie held her apron and he dropped them into it. As she stood
looking down at them, her face changed. She took up one of the birds, a rumpled ball of feathers with the blood dripping slowly from its mouth, and looked at the live
color that still burned on its plumage.

As she let it fall, she cried in distress, "Oh, Emil, why did you?"

"I like that!" the boy exclaimed indignantly. "Why, Marie, you asked me to come yourself."

":Yes, yes, I know," she said tearfully, "but I didn't think. I hate to see them when they are first shot. They were having such a good time, and we've spoiled it all for
them."

Emil gave a rather sore laugh. "I should say we had! I'm not going hunting with you any more. You're as bad as Ivar. Here, let me take them." He snatched the ducks
out of her apron.

"Don't be cross, Emil. Only-Ivar's right about wild things. They're too happy to kill. You can tell just how they felt when they flew up. They were scared, but they didn't
really think anything could hurt them. No, we won't do that any more."

"All right," Emil assented. "I'm sorry I made you feel bad." As he looked down into her tearful eyes, there was a curious, sharp young bitterness in his own.

Carl watched them as they moved slowly down the draw. They had not seen him at all. He had not overheard much of their dialogue, but he felt the import of it. It
made him, somehow, unreasonably mournful to find two young things abroad in the pasture in the early morning. He decided that he needed his breakfast.

VI

At dinner that day Alexandra said she thought they must really manage to go over to the Shabatas' that afternoon. "It's not often I let three days go by without seeing
Marie. She will think I have forsaken her, now that my old friend has come back."

After the men had gone back to work, Alexandra put on a white dress and her sun-hat, and she and Carl set forth across the fields. "You see we have kept up the old
path, Carl. It has been so nice for me to feel that there was a friend at the other end of it again."

Carl smiled a little ruefully. "All the same, I hope it hasn't been QUITE the same."

Alexandra looked at him with surprise. "Why, no, of course not. Not the same. She could not very well take your place, if that's what you mean. I'm friendly with all my
neighbors, I hope. But Marie is really a companion, some one I can talk to quite frankly. You wouldn't want me to be more lonely than I have been, would you?"

Carl laughed and pushed back the triangular lock of hair with the edge of his hat. "Of course I don't. I ought to be thankful that this path hasn't been worn by-well, by
friends with more pressing errands than your little Bohemian is likely to have." He paused to give Alexandra his hand as she stepped over the stile. "Are you the least bit
disappointed in our coming together again?" he asked abruptly. "Is it the way you hoped it would be?"

Alexandra smiled at this. "Only better. When I've thought about your coming, I've sometimes been a little afraid of it. You have lived where things move so fast, and
everything is slow here; the people slowest of all. Our lives are like the years, all made up of weather and crops and cows. How you hated cows!" She shook her head
and laughed to herself.

"I didn't when we milked together. I walked up to the pasture corners this morning. I wonder whether I shall ever be able to tell you all that I was thinking about up
there. It's a strange thing, Alexandra; I find it easy to be frank with you about everything under the sun except-yourself!"
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                           Page 129 / 159
"You are afraid of hurting my feelings, perhaps." Alexandra looked at him thoughtfully.

"No, I'm afraid of giving you a shock. You've seen yourself for so long in the dull minds of the people about you, that if I were to tell you how you seem to me, it would
and laughed to herself.

"I didn't when we milked together. I walked up to the pasture corners this morning. I wonder whether I shall ever be able to tell you all that I was thinking about up
there. It's a strange thing, Alexandra; I find it easy to be frank with you about everything under the sun except-yourself!"

"You are afraid of hurting my feelings, perhaps." Alexandra looked at him thoughtfully.

"No, I'm afraid of giving you a shock. You've seen yourself for so long in the dull minds of the people about you, that if I were to tell you how you seem to me, it would
startle you. But you must see that you astonish me. You must feel when people admire you."

Alexandra blushed and laughed with some confusion. "I felt that you were pleased with me, if you mean that."

"And you've felt when other people were pleased with you?" he insisted.

"Well, sometimes. The men in town, at the banks and the county offices, seem glad to see me. I think, myself, it is more pleasant to do business with people who are
clean and healthy-looking," she admitted blandly.

Carl gave a little chuckle as he opened the Shabatas' gate for her. "Oh, do you?" he asked dryly.

There was no sign of life about the Shabatas' house except a big yellow cat, sunning itself on the kitchen doorstep.

Alexandra took the path that led to the orchard. "She often sits there and sews. I didn't telephone her we were coming, because I didn't her to go to work and bake
cake and freeze ice-cream. She'll always make a party if you give her the least excuse. Do you recognize the apple trees, Carl?"

Linstrum looked about him. "I wish I had a dollar for every bucket of water I've carried for those trees. Poor father, he was an easy man, but he was perfectly
merciless when it came to watering the orchard."

"That's one thing I like about Germans; they make an orchard grow if they can't make anything else. I'm so glad these trees belong to some one who takes comfort in
them. When I rented this place, the tenants never kept the orchard up, and Emil and I used to come over and take care of it ourselves. It needs mowing now. There she
is, down in the corner. Maria-a-a!" she called.

A recumbent figure started up from the grass and came running toward them through the flickering screen of light and shade.

"Look at her! Isn't she like a little brown rabbit?" Alexandra laughed.

Maria ran up panting and threw her arms about Alexandra. "Oh, I had begun to think you were not coming at all, maybe. I knew you were so busy. Yes, Emil told me
about Mr. Linstrum being here. Won't you come up to the house?"

"Why not sit down there in your corner? Carl wants to see the orchard. He kept all these trees alive for years, watering them with his own back."

Marie turned to Carl. "Then I'm thankful to you, Mr. Linstrum. We'd never have bought the place if it hadn't been for this orchard, and then I wouldn't have had
Alexandra, either." She gave Alexandra's arm a little squeeze as she walked beside her. "How nice your dress smells, Alexandra; you put rosemary leaves in your
chest, like I told you."

She led them to the northwest corner of the orchard, sheltered on one side by a thick mulberry hedge and bordered on the other by a wheatfield, just beginning to
yellow. In this corner the ground dipped a little, and the bluegrass, which the weeds had driven out in the upper part of the orchard, grew thick and luxuriant. Wild
roses were flaming in the tufts of bunchgrass along the fence. Under a white mulberry tree there was an old wagon-seat. Beside it lay a book and a workbasket.

"You must have the seat, Alexandra. The grass would stain your dress," the hostess insisted. She dropped down on the ground at Alexandra's side and tucked her feet
under her. Carl sat at a little distance from the two women, his back to the wheatfield, and watched them. Alexandra took off her shade-hat and threw it on the ground.
Marie picked it up and played with the white ribbons, twisting them about her brown fingers as she talked. They made a pretty picture in the strong sunlight, the leafy
pattern surrounding them like a net; the Swedish woman so white and gold, kindly and amused, but armored in calm, and the alert brown one, her full lips parted, points
of yellow light dancing in her eyes as she laughed and chattered. Carl had never forgotten little Marie Tovesky's eyes, and he was glad to have an opportunity to study
them. The brown iris, he found, was curiously slashed with yellow, the color of sunflower honey, or of old amber. In each eye one of these streaks must have been
larger than the others, for the effect was that of two dancing points of light, two little yellow bubbles, such as rise in a glass of champagne. Sometimes they seemed like
the sparks from a forge. She seemed so easily excited, to kindle with a fierce little flame if one but breathed upon her. "What a waste," Carl reflected. "She ought to be
doing all that for a sweetheart. How awkwardly things come about!"

It was not very long before Marie sprang up out of the grass again. "Wait a moment. I want to show you something." She ran away and disappeared behind the low-
growing apple trees.

"What a charming creature," Carl murmured. "I don't wonder that her husband is jealous. But can't she walk? does she always run?"

Alexandra nodded. "Always. I don't see many people, but I don't believe there are many like her, anywhere."

Marie came back with a branch she had broken from an apricot tree, laden with paleyellow, pink-cheeked fruit. She dropped it beside Carl. "Did you plant those, too?
They are such beautiful little trees."

Carl fingered the blue-green leaves, porous like blotting-paper and shaped like birch leaves, hung on waxen red stems. "Yes, I think I did. Are these the circus trees,
Alexandra?"

"Shall I tell her about them?" Alexandra asked. "Sit down like a good girl, Marie, and don't ruin my poor hat, and I'll tell you a story. A long time ago, when Carl and I
were, say, sixteen and twelve, a circus came to Hanover and we went to town in our wagon, with Lou and Oscar, to see the parade. We hadn't money enough to go to
the circus. We followed the parade out to the circus grounds and hung around until the show began and the crowd went inside the tent. Then Lou was afraid we looked
foolish standing outside in the pasture, so we went back to Hanover feeling very sad. There was a man in the streets selling apricots, and we had never seen any before.
He had driven down from somewhere up in the French country, and he was selling them twenty-five cents a peck. We had a little money our fathers had given us for
candy, and I bought two pecks and Carl bought one. They cheered us a good deal, and we saved all the seeds and planted them. Up to the time Carl went away, they
hadn't borne(c)
 Copyright     at all."
                  2005-2009, Infobase Media Corp.                                                                                                     Page 130 / 159
"And now he's come back to eat them," cried Marie, nodding at Carl. "That IS a good story. I can remember you a little, Mr. Linstrum. I used to see you in Hanover
sometimes, when Uncle Joe took me to town. I remember you because you were always buying pencils and tubes of paint at the drug store. Once, when my uncle left
the circus. We followed the parade out to the circus grounds and hung around until the show began and the crowd went inside the tent. Then Lou was afraid we looked
foolish standing outside in the pasture, so we went back to Hanover feeling very sad. There was a man in the streets selling apricots, and we had never seen any before.
He had driven down from somewhere up in the French country, and he was selling them twenty-five cents a peck. We had a little money our fathers had given us for
candy, and I bought two pecks and Carl bought one. They cheered us a good deal, and we saved all the seeds and planted them. Up to the time Carl went away, they
hadn't borne at all."

"And now he's come back to eat them," cried Marie, nodding at Carl. "That IS a good story. I can remember you a little, Mr. Linstrum. I used to see you in Hanover
sometimes, when Uncle Joe took me to town. I remember you because you were always buying pencils and tubes of paint at the drug store. Once, when my uncle left
me at the store, you drew a lot of little birds and flowers for me on a piece of wrapping-paper. I kept them for a long while. I thought you were very romantic because
you could draw and had such black eyes."

Carl smiled. "Yes, I remember that time. Your uncle bought you some kind of a mechanical toy, a Turkish lady sitting on an ottoman and smoking a hookah, wasn't it?
And she turned her head backwards and forwards."

"Oh, yes! Wasn't she splendid! I knew well enough I ought not to tell Uncle Joe I wanted it, for he had just come back from the saloon and was feeling good. You
remember how he laughed? She tickled him, too. But when we got home, my aunt scolded him for buying toys when she needed so many things. We wound our lady
up every night, and when she began to move her head my aunt used to laugh as hard as any of us. It was a music-box, you know, and the Turkish lady played a tune
while she smoked. That was how she made you feel so jolly. As I remember her, she was lovely, and had a gold crescent on her turban."

Half an hour later, as they were leaving the house, Carl and Alexandra were met in the path by a strapping fellow in overalls and a blue shirt. He was breathing hard, as
if he had been running, and was muttering to himself.

Marie ran forward, and, taking him by the arm, gave him a little push toward her guests. "Frank, this is Mr. Linstrum."

Frank took off his broad straw hat and nodded to Alexandra. When he spoke to Carl, he showed a fine set of white teeth. He was burned a dull red down to his
neckband, and there was a heavy three-days' stubble on his face. Even in his agitation he was handsome, but he looked a rash and violent man.

Barely saluting the callers, he turned at once to his wife and began, in an outraged tone, "I have to leave my team to drive the old woman Hiller's hogs out-a my wheat. I
go to take dat old woman to de court if she ain't careful, I tell you!"

His wife spoke soothingly. "But, Frank, she has only her lame boy to help her. She does the best she can."

Alexandra looked at the excited man and offered a suggestion. "Why don't you go over there some afternoon and hog-tight her fences? You'd save time for yourself in
the end."

Frank's neck stiffened. "Not-a-much, I won't. I keep my hogs home. Other peoples can do like me. See? If that Louis can mend shoes, he can mend fence."

"Maybe," said Alexandra placidly; "but I've found it sometimes pays to mend other people's fences. Good-bye, Marie. Come to see me soon."

Alexandra walked firmly down the path and Carl followed her.

Frank went into the house and threw himself on the sofa, his face to the wall, his clenched fist on his hip. Marie, having seen her guests off, came in and put her hand
coaxingly on his shoulder.

"Poor Frank! You've run until you've made your head ache, now haven't you? Let me make you some coffee."

"What else am I to do?" he cried hotly in Bohemian. "Am I to let any old woman's hogs root up my wheat? Is that what I work myself to death for?"

"Don't worry about it, Frank. I'll speak to Mrs. Hiller again. But, really, she almost cried last time they got out, she was so sorry."

Frank bounced over on his other side. "That's it; you always side with them against me. They all know it. Anybody here feels free to borrow the mower and break it, or
turn their hogs in on me. They know you won't care!"

Marie hurried away to make his coffee. When she came back, he was fast asleep. She sat down and looked at him for a long while, very thoughtfully. When the kitchen
clock struck six she went out to get supper, closing the door gently behind her. She was always sorry for Frank when he worked himself into one of these rages, and
she was sorry to have him rough and quarrelsome with his neighbors. She was perfectly aware that the neighbors had a good deal to put up with, and that they bore
with Frank for her sake.

VII

Marie's father, Albert Tovesky, was one of the more intelligent Bohemians who came West in the early seventies. He settled in Omaha and became a leader and
adviser among his people there. Marie was his youngest child, by a second wife, and was the apple of his eye. She was barely sixteen, and was in the graduating class
of the Omaha High School, when Frank Shabata arrived from the old country and set all the Bohemian girls in a flutter. He was easily the buck of the beer-gardens,
and on Sunday he was a sight to see, with his silk hat and tucked shirt and blue frock-coat, wearing gloves and carrying a little wisp of a yellow cane. He was tall and
fair, with splendid teeth and close-cropped yellow curls, and he wore a slightly disdainful expression, proper for a young man with high connections, whose mother had
a big farm in the Elbe valley. There was often an interesting discontent in his blue eyes, and every Bohemian girl he met imagined herself the cause of that unsatisfied
expression. He had a way of drawing out his cambric handkerchief slowly, by one corner, from his breastpocket, that was melancholy and romantic in the extreme. He
took a little flight with each of the more eligible Bohemian girls, but it was when he was with little Marie Tovesky that he drew his handkerchief out most slowly, and,
after he had lit a fresh cigar, dropped the match most despairingly. Any one could see, with half an eye, that his proud heart was bleeding for somebody.

One Sunday, late in the summer after Marie's graduation, she met Frank at a Bohemian picnic down the river and went rowing with him all the afternoon. When she got
home that evening she went straight to her father's room and told him that she was engaged to Shabata. Old Tovesky was having a comfortable pipe before he went to
bed. When he heard his daughter's announcement, he first prudently corked his beer bottle and then leaped to his feet and had a turn of temper. He characterized
Frank Shabata by a Bohemian expression which is the equivalent of stuffed shirt.

"Why don't he go to work like the rest of us did? His farm in the Elbe valley, indeed! Ain't he got plenty brothers and sisters? It's his mother's farm, and why don't he
stay at home and help her? Haven't I seen his mother out in the morning at five o'clock with her ladle and her big bucket on wheels, putting liquid manure on the
cabbages?
 CopyrightDon't     I know theInfobase
              (c) 2005-2009,    look of old Eva Shabata's
                                          Media   Corp.     hands? Like an old horse's hoofs they are-and this fellow wearing gloves and rings! Engaged,      indeed!
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aren't fit to be out of school, and that's what's the matter with you. I will send you off to the Sisters of the Sacred Heart in St. Louis, and they will teach you some
sense, I guess!"
Frank Shabata by a Bohemian expression which is the equivalent of stuffed shirt.

"Why don't he go to work like the rest of us did? His farm in the Elbe valley, indeed! Ain't he got plenty brothers and sisters? It's his mother's farm, and why don't he
stay at home and help her? Haven't I seen his mother out in the morning at five o'clock with her ladle and her big bucket on wheels, putting liquid manure on the
cabbages? Don't I know the look of old Eva Shabata's hands? Like an old horse's hoofs they are-and this fellow wearing gloves and rings! Engaged, indeed! You
aren't fit to be out of school, and that's what's the matter with you. I will send you off to the Sisters of the Sacred Heart in St. Louis, and they will teach you some
sense, I guess!"

Accordingly, the very next week, Albert Tovesky took his daughter, pale and tearful, down the river to the convent. But the way to make Frank want anything was to
tell him he couldn't have it. He managed to have an interview with Marie before she went away, and whereas he had been only half in love with her before, he now
persuaded himself that he would not stop at anything. Marie took with her to the convent, under the canvas lining of her trunk, the results of a laborious and satisfying
morning on Frank's part; no less than a dozen photographs of himself, taken in a dozen different love-lorn attitudes. There was a little round photograph for her watch-
case, photographs for her wall and dresser, and even long narrow ones to be used as bookmarks. More than once the handsome gentleman was torn to pieces before
the French class by an indignant nun.

Marie pined in the convent for a year, until her eighteenth birthday was passed. Then she met Frank Shabata in the Union Station in St. Louis and ran away with him.
Old Tovesky forgave his daughter because there was nothing else to do, and bought her a farm in the country that she had loved so well as a child. Since then her story
had been a part of the history of the Divide. She and Frank had been living there for five years when Carl Linstrum came back to pay his long deferred visit to
Alexandra. Frank had, on the whole, done better than one might have expected. He had flung himself at the soil with savage energy. Once a year he went to Hastings
or to Omaha, on a spree. He stayed away for a week or two, and then came home and worked like a demon. He did work; if he felt sorry for himself, that was his
own affair.

VIII

On the evening of the day of Alexandra's call at the Shabatas', a heavy rain set in. Frank sat up until a late hour reading the Sunday newspapers. One of the Goulds was
getting a divorce, and Frank took it as a personal affront. In printing the story of the young man's marital troubles, the knowing editor gave a sufficiently colored account
of his career, stating the amount of his income and the manner in which he was supposed to spend it. Frank read English slowly, and the more he read about this
divorce case, the angrier he grew. At last he threw down the page with a snort. He turned to his farm-hand who was reading the other half of the paper.

"By God! if I have that young feller in de hayfield once, I show him someting. Listen here what he do wit his money." And Frank began the catalogue of the young
man's reputed extravagances.

Marie sighed. She thought it hard that the Goulds, for whom she had nothing but good will, should make her so much trouble. She hated to see the Sunday newspapers
come into the house. Frank was always reading about the doings of rich people and feeling outraged. He had an inexhaustible stock of stories about their crimes and
follies, how they bribed the courts and shot down their butlers with impunity whenever they chose. Frank and Lou Bergson had very similar ideas, and they were two of
the political agitators of the county.

The next morning broke clear and brilliant, but Frank said the ground was too wet to plough, so he took the cart and drove over to Sainte-Agnes to spend the day at
Moses Marcel's saloon. After he was gone, Marie went out to the back porch to begin her butter-making. A brisk wind had come up and was driving puffy white
clouds across the sky. The orchard was sparkling and rippling in the sun. Marie stood looking toward it wistfully, her hand on the lid of the churn, when she heard a
sharp ring in the air, the merry sound of the whetstone on the scythe. That invitation decided her. She ran into the house, put on a short skirt and a pair of her husband's
boots, caught up a tin pail and started for the orchard. Emil had already begun work and was mowing vigorously. When he saw her coming, he stopped and wiped his
brow. His yellow canvas leggings and khaki trousers were splashed to the knees.

"Don't let me disturb you, Emil. I'm going to pick cherries. Isn't everything beautiful after the rain? Oh, but I'm glad to get this place mowed! When I heard it raining in
the night, I thought maybe you would come and do it for me to-day. The wind wakened me. Didn't it blow dreadfully? Just smell the wild roses! They are always so
spicy after a rain. We never had so many of them in here before. I suppose it's the wet season. Will you have to cut them, too?"

"If I cut the grass, I will," Emil said teasingly. "What's the matter with you? What makes you so flighty?"

"Am I flighty? I suppose that's the wet season, too, then. It's exciting to see everything growing so fast,-and to get the grass cut! Please leave the roses till last, if you
must cut them. Oh, I don't mean all of them, I mean that low place down by my tree, where there are so many. Aren't you splashed! Look at the spider-webs all over
the grass. Good-bye. I'll call you if I see a snake."

She tripped away and Emil stood looking after her. In a few moments he heard the cherries dropping smartly into the pail, and he began to swing his scythe with that
long, even stroke that few American boys ever learn. Marie picked cherries and sang softly to herself, stripping one glittering branch after another, shivering when she
caught a shower of raindrops on her neck and hair. And Emil mowed his way slowly down toward the cherry trees.

That summer the rains had been so many and opportune that it was almost more than Shabata and his man could do to keep up with the corn; the orchard was a
neglected wilderness. All sorts of weeds and herbs and flowers had grown up there; splotches of wild larkspur, pale green-and-white spikes of hoarhound, plantations
of wild cotton, tangles of foxtail and wild wheat. South of the apricot trees, cornering on the wheatfield, was Frank's alfalfa, where myriads of white and yellow
butterflies were always fluttering above the purple blossoms. When Emil reached the lower corner by the hedge, Marie was sitting under her white mulberry tree, the
pailful of cherries beside her, looking off at the gentle, tireless swelling of the wheat.

"Emil," she said suddenly-he was mowing quietly about under the tree so as not to disturb her-"what religion did the Swedes have away back, before they were
Christians?"

Emil paused and straightened his back. "I don't know. About like the Germans', wasn't it?"

Marie went on as if she had not heard him. "The Bohemians, you know, were tree worshipers before the missionaries came. Father says the people in the mountains
still do queer things, sometimes,-they believe that trees bring good or bad luck."

Emil looked superior. "Do they? Well, which are the lucky trees? I'd like to know."

"I don't know all of them, but I know lindens are. The old people in the mountains plant lindens to purify the forest, and to do away with the spells that come from the
old trees they say have lasted from heathen times. I'm a good Catholic, but I think I could get along with caring for trees, if I hadn't anything else."

"That's a poor
 Copyright  (c)saying," said Emil,
                2005-2009,         stooping
                             Infobase  Mediaover to wipe his hands in the wet grass.
                                              Corp.                                                                                                      Page 132 / 159
"Why is it? If I feel that way, I feel that way. I like trees because they seem more resigned to the way they have to live than other things do. I feel as if this tree knows
everything I ever think of when I sit here. When I come back to it, I never have to remind it of anything; I begin just where I left off."
"I don't know all of them, but I know lindens are. The old people in the mountains plant lindens to purify the forest, and to do away with the spells that come from the
old trees they say have lasted from heathen times. I'm a good Catholic, but I think I could get along with caring for trees, if I hadn't anything else."

"That's a poor saying," said Emil, stooping over to wipe his hands in the wet grass.

"Why is it? If I feel that way, I feel that way. I like trees because they seem more resigned to the way they have to live than other things do. I feel as if this tree knows
everything I ever think of when I sit here. When I come back to it, I never have to remind it of anything; I begin just where I left off."

Emil had nothing to say to this. He reached up among the branches and began to pick the sweet, insipid fruit,-long ivory-colored berries, tipped with faint pink, like
white coral, that fall to the ground unheeded all summer through. He dropped a handful into her lap.

"Do you like Mr. Linstrum?" Marie asked suddenly.

"Yes. Don't you?"

"Oh, ever so much; only he seems kind of staid and school-teachery. But, of course, he is older than Frank, even. I'm sure I don't want to live to be more than thirty,
do you? Do you think Alexandra likes him very much?"

"I suppose so. They were old friends."

"Oh, Emil, you know what I mean!" Marie tossed her head impatiently. "Does she really care about him? When she used to tell me about him, I always wondered
whether she wasn't a little in love with him."

"Who, Alexandra?" Emil laughed and thrust his hands into his trousers pockets. "Alexandra's never been in love, you crazy!" He laughed again. "She wouldn't know
how to go about it. The idea!"

Marie shrugged her shoulders. "Oh, you don't know Alexandra as well as you think you do! If you had any eyes, you would see that she is very fond of him. It would
serve you all right if she walked off with Carl. I like him because he appreciates her more than you do."

Emil frowned. "What are you talking about, Marie? Alexandra's all right. She and I have always been good friends. What more do you want? I like to talk to Carl
about New York and what a fellow can do there."

"Oh, Emil! Surely you are not thinking of going off there?"

"Why not? I must go somewhere, mustn't I?" The young man took up his scythe and leaned on it. "Would you rather I went off in the sand hills and lived like Ivar?"

Marie's face fell under his brooding gaze. She looked down at his wet leggings. "I'm sure Alexandra hopes you will stay on here," she murmured.

"Then Alexandra will be disappointed," the young man said roughly. "What do I want to hang around here for? Alexandra can run the farm all right, without me. I don't
want to stand around and look on. I want to be doing something on my own account."

"That's so," Marie sighed. "There are so many, many things you can do. Almost anything you choose."

"And there are so many, many things I can't do." Emil echoed her tone sarcastically. "Sometimes I don't want to do anything at all, and sometimes I want to pull the four
corners of the Divide together,"-he threw out his arm and brought it back with a jerk,-"so, like a table-cloth. I get tired of seeing men and horses going up and down,
up and down."

Marie looked up at his defiant figure and her face clouded. "I wish you weren't so restless, and didn't get so worked up over things," she said sadly.

"Thank you," he returned shortly.

She sighed despondently. "Everything I say makes you cross, don't it? And you never used to be cross to me."

Emil took a step nearer and stood frowning down at her bent head. He stood in an attitude of self-defense, his feet well apart, his hands clenched and drawn up at his
sides, so that the cords stood out on his bare arms. "I can't play with you like a little boy any more," he said slowly. "That's what you miss, Marie. You'll have to get
some other little boy to play with." He stopped and took a deep breath. Then he went on in a low tone, so intense that it was almost threatening: "Sometimes you seem
to understand perfectly, and then sometimes you pretend you don't. You don't help things any by pretending. It's then that I want to pull the corners of the Divide
together. If you WON'T understand, you know, I could make you!"

Marie clasped her hands and started up from her seat. She had grown very pale and her eyes were shining with excitement and distress. "But, Emil, if I understand, then
all our good times are over, we can never do nice things together any more. We shall have to behave like Mr. Linstrum. And, anyhow, there's nothing to understand!"
She struck the ground with her little foot fiercely. "That won't last. It will go away, and things will be just as they used to. I wish you were a Catholic. The Church helps
people, indeed it does. I pray for you, but that's not the same as if you prayed yourself."

She spoke rapidly and pleadingly, looked entreatingly into his face. Emil stood defiant, gazing down at her.

"I can't pray to have the things I want," he said slowly, "and I won't pray not to have them, not if I'm damned for it."

Marie turned away, wringing her hands. "Oh, Emil, you won't try! Then all our good times are over."

"Yes; over. I never expect to have any more."

Emil gripped the hand-holds of his scythe and began to mow. Marie took up her cherries and went slowly toward the house, crying bitterly.

IX

On  Sunday (c)
 Copyright afternoon, a month
               2005-2009,      after Carl
                            Infobase      Linstrum's
                                      Media   Corp. arrival, he rode with Emil up into the French country to attend a Catholic fair. He sat for mostPage
                                                                                                                                                      of the afternoon in
                                                                                                                                                               133 / 159
the basement of the church, where the fair was held, talking to Marie Shabata, or strolled about the gravel terrace, thrown up on the hillside in front of the basement
doors, where the French boys were jumping and wrestling and throwing the discus. Some of the boys were in their white baseball suits; they had just come up from a
Sunday practice game down in the ballgrounds. Amedee, the newly married, Emil's best friend, was their pitcher, renowned among the country towns for his dash and
Emil gripped the hand-holds of his scythe and began to mow. Marie took up her cherries and went slowly toward the house, crying bitterly.

IX

On Sunday afternoon, a month after Carl Linstrum's arrival, he rode with Emil up into the French country to attend a Catholic fair. He sat for most of the afternoon in
the basement of the church, where the fair was held, talking to Marie Shabata, or strolled about the gravel terrace, thrown up on the hillside in front of the basement
doors, where the French boys were jumping and wrestling and throwing the discus. Some of the boys were in their white baseball suits; they had just come up from a
Sunday practice game down in the ballgrounds. Amedee, the newly married, Emil's best friend, was their pitcher, renowned among the country towns for his dash and
skill. Amedee was a little fellow, a year younger than Emil and much more boyish in appearance; very lithe and active and neatly made, with a clear brown and white
skin, and flashing white teeth. The Sainte-Agnes boys were to play the Hastings nine in a fortnight, and Amedee's lightning balls were the hope of his team. The little
Frenchman seemed to get every ounce there was in him behind the ball as it left his hand.

"You'd have made the battery at the University for sure, 'Medee," Emil said as they were walking from the ball-grounds back to the church on the hill. "You're pitching
better than you did in the spring."

Amedee grinned. "Sure! A married man don't lose his head no more." He slapped Emil on the back as he caught step with him. "Oh, Emil, you wanna get married right
off quick! It's the greatest thing ever!"

Emil laughed. "How am I going to get married without any girl?"

Amedee took his arm. "Pooh! There are plenty girls will have you. You wanna get some nice French girl, now. She treat you well; always be jolly. See,"-he began
checking off on his fingers,-"there is Severine, and Alphosen, and Josephine, and Hectorine, and Louise, and Malvina-why, I could love any of them girls! Why don't
you get after them? Are you stuck up, Emil, or is anything the matter with you? I never did know a boy twenty-two years old before that didn't have no girl. You wanna
be a priest, maybe? Not-a for me!" Amedee swaggered. "I bring many good Catholics into this world, I hope, and that's a way I help the Church."

Emil looked down and patted him on the shoulder. "Now you're windy, 'Medee. You Frenchies like to brag."

But Amedee had the zeal of the newly married, and he was not to be lightly shaken off. "Honest and true, Emil, don't you want ANY girl? Maybe there's some young
lady in Lincoln, now, very grand,"-Amedee waved his hand languidly before his face to denote the fan of heartless beauty,-"and you lost your heart up there. Is that it?"

"Maybe," said Emil.

But Amedee saw no appropriate glow in his friend's face. "Bah!" he exclaimed in disgust. "I tell all the French girls to keep 'way from you. You gotta rock in there,"
thumping Emil on the ribs.

When they reached the terrace at the side of the church, Amedee, who was excited by his success on the ball-grounds, challenged Emil to a jumping-match, though he
knew he would be beaten. They belted themselves up, and Raoul Marcel, the choir tenor and Father Duchesne's pet, and Jean Bordelau, held the string over which
they vaulted. All the French boys stood round, cheering and humping themselves up when Emil or Amedee went over the wire, as if they were helping in the lift. Emil
stopped at five-feet-five, declaring that he would spoil his appetite for supper if he jumped any more.

Angelique, Amedee's pretty bride, as blonde and fair as her name, who had come out to watch the match, tossed her head at Emil and said:- "'Medee could jump much
higher than you if he were as tall. And anyhow, he is much more graceful. He goes over like a bird, and you have to hump yourself all up."

"Oh, I do, do I?" Emil caught her and kissed her saucy mouth squarely, while she laughed and struggled and called, "'Medee! 'Medee!"

"There, you see your 'Medee isn't even big enough to get you away from me. I could run away with you right now and he could only sit down and cry about it. I'll show
you whether I have to hump myself!" Laughing and panting, he picked Angelique up in his arms and began running about the rectangle with her. Not until he saw Marie
Shabata's tiger eyes flashing from the gloom of the basement doorway did he hand the disheveled bride over to her husband. "There, go to your graceful; I haven't the
heart to take you away from him."

Angelique clung to her husband and made faces at Emil over the white shoulder of Amedee's ball-shirt. Emil was greatly amused at her air of proprietorship and at
Amedee's shameless submission to it. He was delighted with his friend's good fortune. He liked to see and to think about Amedee's sunny, natural, happy love.

He and Amedee had ridden and wrestled and larked together since they were lads of twelve. On Sundays and holidays they were always arm in arm. It seemed strange
that now he should have to hide the thing that Amedee was so proud of, that the feeling which gave one of them such happiness should bring the other such despair. It
was like that when Alexandra tested her seed-corn in the spring, he mused. From two ears that had grown side by side, the grains of one shot up joyfully into the light,
projecting themselves into the future, and the grains from the other lay still in the earth and rotted; and nobody knew why.

X

While Emil and Carl were amusing themselves at the fair, Alexandra was at home, busy with her account-books, which had been neglected of late. She was almost
through with her figures when she heard a cart drive up to the gate, and looking out of the window she saw her two older brothers. They had seemed to avoid her ever
since Carl Linstrum's arrival, four weeks ago that day, and she hurried to the door to welcome them. She saw at once that they had come with some very definite
purpose. They followed her stiffly into the sitting-room. Oscar sat down, but Lou walked over to the window and remained standing, his hands behind him.

"You are by yourself?" he asked, looking toward the doorway into the parlor.

"Yes. Carl and Emil went up to the Catholic fair."

For a few moments neither of the men spoke.

Then Lou came out sharply. "How soon does he intend to go away from here?"

"I don't know, Lou. Not for some time, I hope." Alexandra spoke in an even, quiet tone that often exasperated her brothers. They felt that she was trying to be superior
with them.

Oscar spoke up grimly. "We thought we ought to tell you that people have begun to talk," he said meaningly.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                       Page 134 / 159
Alexandra looked at him. "What about?"

Oscar met her eyes blankly. "About you, keeping him here so long. It looks bad for him to be hanging on to a woman this way. People think you're getting taken in."
with them.

Oscar spoke up grimly. "We thought we ought to tell you that people have begun to talk," he said meaningly.

Alexandra looked at him. "What about?"

Oscar met her eyes blankly. "About you, keeping him here so long. It looks bad for him to be hanging on to a woman this way. People think you're getting taken in."

Alexandra shut her account-book firmly. "Boys," she said seriously, "don't let's go on with this. We won't come out anywhere. I can't take advice on such a matter. I
know you mean well, but you must not feel responsible for me in things of this sort. If we go on with this talk it will only make hard feeling."

Lou whipped about from the window. "You ought to think a little about your family. You're making us all ridiculous."

"How am I?"

"People are beginning to say you want to marry the fellow."

"Well, and what is ridiculous about that?"

Lou and Oscar exchanged outraged looks. "Alexandra! Can't you see he's just a tramp and he's after your money? He wants to be taken care of, he does!"

"Well, suppose I want to take care of him? Whose business is it but my own?"

"Don't you know he'd get hold of your property?"

"He'd get hold of what I wished to give him, certainly."

Oscar sat up suddenly and Lou clutched at his bristly hair.

"Give him?" Lou shouted. "Our property, our homestead?"

"I don't know about the homestead," said Alexandra quietly. "I know you and Oscar have always expected that it would be left to your children, and I'm not sure but
what you're right. But I'll do exactly as I please with the rest of my land, boys."

"The rest of your land!" cried Lou, growing more excited every minute. "Didn't all the land come out of the homestead? It was bought with money borrowed on the
homestead, and Oscar and me worked ourselves to the bone paying interest on it."

"Yes, you paid the interest. But when you married we made a division of the land, and you were satisfied. I've made more on my farms since I've been alone than when
we all worked together."

"Everything you've made has come out of the original land that us boys worked for, hasn't it? The farms and all that comes out of them belongs to us as a family."

Alexandra waved her hand impatiently. "Come now, Lou. Stick to the facts. You are talking nonsense. Go to the county clerk and ask him who owns my land, and
whether my titles are good."

Lou turned to his brother. "This is what comes of letting a woman meddle in business," he said bitterly. "We ought to have taken things in our own hands years ago. But
she liked to run things, and we humored her. We thought you had good sense, Alexandra. We never thought you'd do anything foolish."

Alexandra rapped impatiently on her desk with her knuckles. "Listen, Lou. Don't talk wild. You say you ought to have taken things into your own hands years ago. I
suppose you mean before you left home. But how could you take hold of what wasn't there? I've got most of what I have now since we divided the property; I've built
it up myself, and it has nothing to do with you."

Oscar spoke up solemnly. "The property of a family really belongs to the men of the family, no matter about the title. If anything goes wrong, it's the men that are held
responsible."

"Yes, of course," Lou broke in. "Everybody knows that. Oscar and me have always been easy-going and we've never made any fuss. We were willing you should hold
the land and have the good of it, but you got no right to part with any of it. We worked in the fields to pay for the first land you bought, and whatever's come out of it
has got to be kept in the family."

Oscar reinforced his brother, his mind fixed on the one point he could see. "The property of a family belongs to the men of the family, because they are held
responsible, and because they do the work."

Alexandra looked from one to the other, her eyes full of indignation. She had been impatient before, but now she was beginning to feel angry. "And what about my
work?" she asked in an unsteady voice.

Lou looked at the carpet. "Oh, now, Alexandra, you always took it pretty easy! Of course we wanted you to. You liked to manage round, and we always humored
you. We realize you were a great deal of help to us. There's no woman anywhere around that knows as much about business as you do, and we've always been proud
of that, and thought you were pretty smart. But, of course, the real work always fell on us. Good advice is all right, but it don't get the weeds out of the corn."

"Maybe not, but it sometimes puts in the crop, and it sometimes keeps the fields for corn to grow in," said Alexandra dryly. "Why, Lou, I can remember when you and
Oscar wanted to sell this homestead and all the improvements to old preacher Ericson for two thousand dollars. If I'd consented, you'd have gone down to the river
and scraped along on poor farms for the rest of your lives. When I put in our first field of alfalfa you both opposed me, just because I first heard about it from a young
man who had been to the University. You said I was being taken in then, and all the neighbors said so. You know as well as I do that alfalfa has been the salvation of
this country. You all laughed at me when I said our land here was about ready for wheat, and I had to raise three big wheat crops before the neighbors quit putting all
their land in corn. Why, I remember you cried, Lou, when we put in the first big wheat-planting, and said everybody was laughing at us."

Lou turned to Oscar. "That's the woman of it; if she tells you to put in a crop, she thinks she's put it in. It makes women conceited to meddle in business. I shouldn't
 Copyright
think       (c) 2005-2009,
      you'd want            Infobase
                 to remind us         Media
                               how hard      Corp.on us, Alexandra, after the way you baby Emil."
                                        you were                                                                                                     Page 135 / 159

"Hard on you? I never meant to be hard. Conditions were hard. Maybe I would never have been very soft, anyhow; but I certainly didn't choose to be the kind of girl I
their land in corn. Why, I remember you cried, Lou, when we put in the first big wheat-planting, and said everybody was laughing at us."

Lou turned to Oscar. "That's the woman of it; if she tells you to put in a crop, she thinks she's put it in. It makes women conceited to meddle in business. I shouldn't
think you'd want to remind us how hard you were on us, Alexandra, after the way you baby Emil."

"Hard on you? I never meant to be hard. Conditions were hard. Maybe I would never have been very soft, anyhow; but I certainly didn't choose to be the kind of girl I
was. If you take even a vine and cut it back again and again, it grows hard, like a tree."

Lou felt that they were wandering from the point, and that in digression Alexandra might unnerve him. He wiped his forehead with a jerk of his handkerchief. "We never
doubted you, Alexandra. We never questioned anything you did. You've always had your own way. But you can't expect us to sit like stumps and see you done out of
the property by any loafer who happens along, and making yourself ridiculous into the bargain."

Oscar rose. "Yes," he broke in, "everybody's laughing to see you get took in; at your age, too. Everybody knows he's nearly five years younger than you, and is after
your money. Why, Alexandra, you are forty years old!"

"All that doesn't concern anybody but Carl and me. Go to town and ask your lawyers what you can do to restrain me from disposing of my own property. And I advise
you to do what they tell you; for the authority you can exert by law is the only influence you will ever have over me again." Alexandra rose. "I think I would rather not
have lived to find out what I have to-day," she said quietly, closing her desk.

Lou and Oscar looked at each other questioningly. There seemed to be nothing to do but to go, and they walked out.

"You can't do business with women," Oscar said heavily as he clambered into the cart. "But anyhow, we've had our say, at last."

Lou scratched his head. "Talk of that kind might come too high, you know; but she's apt to be sensible. You hadn't ought to said that about her age, though, Oscar. I'm
afraid that hurt her feelings; and the worst thing we can do is to make her sore at us. She'd marry him out of contrariness."

"I only meant," said Oscar, "that she is old enough to know better, and she is. If she was going to marry, she ought to done it long ago, and not go making a fool of
herself now."

Lou looked anxious, nevertheless. "Of course," he reflected hopefully and inconsistently, "Alexandra ain't much like other women-folks. Maybe it won't make her sore.
Maybe she'd as soon be forty as not!"

XI

Emil came home at about half-past seven o'clock that evening. Old Ivar met him at the windmill and took his horse, and the young man went directly into the house. He
called to his sister and she answered from her bedroom, behind the sitting-room, saying that she was lying down.

Emil went to her door.

"Can I see you for a minute?" he asked. "I want to talk to you about something before Carl comes."

Alexandra rose quickly and came to the door. "Where is Carl?"

"Lou and Oscar met us and said they wanted to talk to him, so he rode over to Oscar's with them. Are you coming out?" Emil asked impatiently.

"Yes, sit down. I'll be dressed in a moment."

Alexandra closed her door, and Emil sank down on the old slat lounge and sat with his head in his hands. When his sister came out, he looked up, not knowing whether
the interval had been short or long, and he was surprised to see that the room had grown quite dark. That was just as well; it would be easier to talk if he were not
under the gaze of those clear, deliberate eyes, that saw so far in some directions and were so blind in others. Alexandra, too, was glad of the dusk. Her face was
swollen from crying.

Emil started up and then sat down again. "Alexandra," he said slowly, in his deep young baritone, "I don't want to go away to law school this fall. Let me put it off
another year. I want to take a year off and look around. It's awfully easy to rush into a profession you don't really like, and awfully hard to get out of it. Linstrum and I
have been talking about that."

"Very well, Emil. Only don't go off looking for land." She came up and put her hand on his shoulder. "I've been wishing you could stay with me this winter."

"That's just what I don't want to do, Alexandra. I'm restless. I want to go to a new place. I want to go down to the City of Mexico to join one of the University fellows
who's at the head of an electrical plant. He wrote me he could give me a little job, enough to pay my way, and I could look around and see what I want to do. I want to
go as soon as harvest is over. I guess Lou and Oscar will be sore about it."

"I suppose they will." Alexandra sat down on the lounge beside him. "They are very angry with me, Emil. We have had a quarrel. They will not come here again."

Emil scarcely heard what she was saying; he did not notice the sadness of her tone. He was thinking about the reckless life he meant to live in Mexico.

"What about?" he asked absently.

"About Carl Linstrum. They are afraid I am going to marry him, and that some of my property will get away from them."

Emil shrugged his shoulders. "What nonsense!" he murmured. "Just like them."

Alexandra drew back. "Why nonsense, Emil?"

"Why, you've never thought of such a thing, have you? They always have to have something to fuss about."

"Emil," said(c)
 Copyright   his2005-2009,
                 sister slowly,Infobase
                                "you ought not toCorp.
                                        Media     take things for granted. Do you agree with them that I have no right to change my way of living?"
                                                                                                                                                       Page 136 / 159
Emil looked at the outline of his sister's head in the dim light. They were sitting close together and he somehow felt that she could hear his thoughts. He was silent for a
moment, and then said in an embarrassed tone, "Why, no, certainly not. You ought to do whatever you want to. I'll always back you."
Alexandra drew back. "Why nonsense, Emil?"

"Why, you've never thought of such a thing, have you? They always have to have something to fuss about."

"Emil," said his sister slowly, "you ought not to take things for granted. Do you agree with them that I have no right to change my way of living?"

Emil looked at the outline of his sister's head in the dim light. They were sitting close together and he somehow felt that she could hear his thoughts. He was silent for a
moment, and then said in an embarrassed tone, "Why, no, certainly not. You ought to do whatever you want to. I'll always back you."

"But it would seem a little bit ridiculous to you if I married Carl?"

Emil fidgeted. The issue seemed to him too far-fetched to warrant discussion. "Why, no. I should be surprised if you wanted to. I can't see exactly why. But that's none
of my business. You ought to do as you please. Certainly you ought not to pay any attention to what the boys say."

Alexandra sighed. "I had hoped you might understand, a little, why I do want to. But I suppose that's too much to expect. I've had a pretty lonely life, Emil. Besides
Marie, Carl is the only friend I have ever had."

Emil was awake now; a name in her last sentence roused him. He put out his hand and took his sister's awkwardly. "You ought to do just as you wish, and I think
Carl's a fine fellow. He and I would always get on. I don't believe any of the things the boys say about him, honest I don't. They are suspicious of him because he's
intelligent. You know their way. They've been sore at me ever since you let me go away to college. They're always trying to catch me up. If I were you, I wouldn't pay
any attention to them. There's nothing to get upset about. Carl's a sensible fellow. He won't mind them."

"I don't know. If they talk to him the way they did to me, I think he'll go away."

Emil grew more and more uneasy. "Think so? Well, Marie said it would serve us all right if you walked off with him."

"Did she? Bless her little heart! SHE would." Alexandra's voice broke.

Emil began unlacing his leggings. "Why don't you talk to her about it? There's Carl, I hear his horse. I guess I'll go upstairs and get my boots off. No, I don't want any
supper. We had supper at five o'clock, at the fair."

Emil was glad to escape and get to his own room. He was a little ashamed for his sister, though he had tried not to show it. He felt that there was something indecorous
in her proposal, and she did seem to him somewhat ridiculous. There was trouble enough in the world, he reflected, as he threw himself upon his bed, without people
who were forty years old imagining they wanted to get married. In the darkness and silence Emil was not likely to think long about Alexandra. Every image slipped
away but one. He had seen Marie in the crowd that afternoon. She sold candy at the fair. WHY had she ever run away with Frank Shabata, and how could she go on
laughing and working and taking an interest in things? Why did she like so many people, and why had she seemed pleased when all the French and Bohemian boys, and
the priest himself, crowded round her candy stand? Why did she care about any one but him? Why could he never, never find the thing he looked for in her playful,
affectionate eyes?

Then he fell to imagining that he looked once more and found it there, and what it would be like if she loved him,-she who, as Alexandra said, could give her whole
heart. In that dream he could lie for hours, as if in a trance. His spirit went out of his body and crossed the fields to Marie Shabata.

At the University dances the girls had often looked wonderingly at the tall young Swede with the fine head, leaning against the wall and frowning, his arms folded, his
eyes fixed on the ceiling or the floor. All the girls were a little afraid of him. He was distinguished-looking, and not the jollying kind. They felt that he was too intense and
preoccupied. There was something queer about him. Emil's fraternity rather prided itself upon its dances, and sometimes he did his duty and danced every dance. But
whether he was on the floor or brooding in a corner, he was always thinking about Marie Shabata. For two years the storm had been gathering in him.

XII

Carl came into the sitting-room while Alexandra was lighting the lamp. She looked up at him as she adjusted the shade. His sharp shoulders stooped as if he were very
tired, his face was pale, and there were bluish shadows under his dark eyes. His anger had burned itself out and left him sick and disgusted.

"You have seen Lou and Oscar?" Alexandra asked.

"Yes." His eyes avoided hers.

Alexandra took a deep breath. "And now you are going away. I thought so."

Carl threw himself into a chair and pushed the dark lock back from his forehead with his white, nervous hand. "What a hopeless position you are in, Alexandra!" he
exclaimed feverishly. "It is your fate to be always surrounded by little men. And I am no better than the rest. I am too little to face the criticism of even such men as Lou
and Oscar. Yes, I am going away; to-morrow. I cannot even ask you to give me a promise until I have something to offer you. I thought, perhaps, I could do that; but I
find I can't."

"What good comes of offering people things they don't need?" Alexandra asked sadly. "I don't need money. But I have needed you for a great many years. I wonder
why I have been permitted to prosper, if it is only to take my friends away from me."

"I don't deceive myself," Carl said frankly. "I know that I am going away on my own account. I must make the usual effort. I must have something to show for myself.
To take what you would give me, I should have to be either a very large man or a very small one, and I am only in the middle class."

Alexandra sighed. "I have a feeling that if you go away, you will not come back. Something will happen to one of us, or to both. People have to snatch at happiness
when they can, in this world. It is always easier to lose than to find. What I have is yours, if you care enough about me to take it."

Carl rose and looked up at the picture of John Bergson. "But I can't, my dear, I can't! I will go North at once. Instead of idling about in California all winter, I shall be
getting my bearings up there. I won't waste another week. Be patient with me, Alexandra. Give me a year!"

"As you will," said Alexandra wearily. "All at once, in a single day, I lose everything; and I do not know why. Emil, too, is going away." Carl was still studying John
Bergson's face and Alexandra's eyes followed his. "Yes," she said, "if he could have seen all that would come of the task he gave me, he would have been sorry. I hope
he does not (c)
 Copyright  see2005-2009,
                me now. I hope  that heMedia
                            Infobase    is among  the old people of his blood and country, and that tidings do not reach him from the New World."Page 137 / 159
                                              Corp.

Part III
getting my bearings up there. I won't waste another week. Be patient with me, Alexandra. Give me a year!"

"As you will," said Alexandra wearily. "All at once, in a single day, I lose everything; and I do not know why. Emil, too, is going away." Carl was still studying John
Bergson's face and Alexandra's eyes followed his. "Yes," she said, "if he could have seen all that would come of the task he gave me, he would have been sorry. I hope
he does not see me now. I hope that he is among the old people of his blood and country, and that tidings do not reach him from the New World."

Part III

Winter Memories

I

Winter has settled down over the Divide again; the season in which Nature recuperates, in which she sinks to sleep between the fruitfulness of autumn and the passion
of spring. The birds have gone. The teeming life that goes on down in the long grass is exterminated. The prairie-dog keeps his hole. The rabbits run shivering from one
frozen garden patch to another and are hard put to it to find frost-bitten cabbage-stalks. At night the coyotes roam the wintry waste, howling for food. The variegated
fields are all one color now; the pastures, the stubble, the roads, the sky are the same leaden gray. The hedgerows and trees are scarcely perceptible against the bare
earth, whose slaty hue they have taken on. The ground is frozen so hard that it bruises the foot to walk in the roads or in the ploughed fields. It is like an iron country,
and the spirit is oppressed by its rigor and melancholy. One could easily believe that in that dead landscape the germs of life and fruitfulness were extinct forever.

Alexandra has settled back into her old routine. There are weekly letters from Emil. Lou and Oscar she has not seen since Carl went away. To avoid awkward
encounters in the presence of curious spectators, she has stopped going to the Norwegian Church and drives up to the Reform Church at Hanover, or goes with Marie
Shabata to the Catholic Church, locally known as "the French Church." She has not told Marie about Carl, or her differences with her brothers. She was never very
communicative about her own affairs, and when she came to the point, an instinct told her that about such things she and Marie would not understand one another.

Old Mrs. Lee had been afraid that family misunderstandings might deprive her of her yearly visit to Alexandra. But on the first day of December Alexandra telephoned
Annie that to-morrow she would send Ivar over for her mother, and the next day the old lady arrived with her bundles. For twelve years Mrs. Lee had always entered
Alexandra's sitting-room with the same exclamation, "Now we be yust-a like old times!" She enjoyed the liberty Alexandra gave her, and hearing her own language
about her all day long. Here she could wear her nightcap and sleep with all her windows shut, listen to Ivar reading the Bible, and here she could run about among the
stables in a pair of Emil's old boots. Though she was bent almost double, she was as spry as a gopher. Her face was as brown as if it had been varnished, and as full of
wrinkles as a washerwoman's hands. She had three jolly old teeth left in the front of her mouth, and when she grinned she looked very knowing, as if when you found
out how to take it, life wasn't half bad. While she and Alexandra patched and pieced and quilted, she talked incessantly about stories she read in a Swedish family
paper, telling the plots in great detail; or about her life on a dairy farm in Gottland when she was a girl. Sometimes she forgot which were the printed stories and which
were the real stories, it all seemed so far away. She loved to take a little brandy, with hot water and sugar, before she went to bed, and Alexandra always had it ready
for her. "It sends good dreams," she would say with a twinkle in her eye.

When Mrs. Lee had been with Alexandra for a week, Marie Shabata telephoned one morning to say that Frank had gone to town for the day, and she would like them
to come over for coffee in the afternoon. Mrs. Lee hurried to wash out and iron her new cross-stitched apron, which she had finished only the night before; a checked
gingham apron worked with a design ten inches broad across the bottom; a hunting scene, with fir trees and a stag and dogs and huntsmen. Mrs. Lee was firm with
herself at dinner, and refused a second helping of apple dumplings. "I ta-ank I save up," she said with a giggle.

At two o'clock in the afternoon Alexandra's cart drove up to the Shabatas' gate, and Marie saw Mrs. Lee's red shawl come bobbing up the path. She ran to the door
and pulled the old woman into the house with a hug, helping her to take off her wraps while Alexandra blanketed the horse outside. Mrs. Lee had put on her best black
satine dress-she abominated woolen stuffs, even in winter-and a crocheted collar, fastened with a big pale gold pin, containing faded daguerreotypes of her father and
mother. She had not worn her apron for fear of rumpling it, and now she shook it out and tied it round her waist with a conscious air. Marie drew back and threw up
her hands, exclaiming, "Oh, what a beauty! I've never seen this one before, have I, Mrs. Lee?"

The old woman giggled and ducked her head. "No, yust las' night I ma-ake. See dis tread; verra strong, no wa-ash out, no fade. My sister send from Sveden. I yust-a
ta-ank you like dis."

Marie ran to the door again. "Come in, Alexandra. I have been looking at Mrs. Lee's apron. Do stop on your way home and show it to Mrs. Hiller. She's crazy about
cross-stitch."

While Alexandra removed her hat and veil, Mrs. Lee went out to the kitchen and settled herself in a wooden rocking-chair by the stove, looking with great interest at
the table, set for three, with a white cloth, and a pot of pink geraniums in the middle. "My, a-an't you gotta fine plants; such-a much flower. How you keep from
freeze?"

She pointed to the window-shelves, full of blooming fuchsias and geraniums.

"I keep the fire all night, Mrs. Lee, and when it's very cold I put them all on the table, in the middle of the room. Other nights I only put newspapers behind them. Frank
laughs at me for fussing, but when they don't bloom he says, 'What's the matter with the darned things?'-What do you hear from Carl, Alexandra?"

"He got to Dawson before the river froze, and now I suppose I won't hear any more until spring. Before he left California he sent me a box of orange flowers, but they
didn't keep very well. I have brought a bunch of Emil's letters for you." Alexandra came out from the sitting-room and pinched Marie's cheek playfully. "You don't look
as if the weather ever froze you up. Never have colds, do you? That's a good girl. She had dark red cheeks like this when she was a little girl, Mrs. Lee. She looked
like some queer foreign kind of a doll. I've never forgot the first time I saw you in Mieklejohn's store, Marie, the time father was lying sick. Carl and I were talking
about that before he went away."

"I remember, and Emil had his kitten along. When are you going to send Emil's Christmas box?"

"It ought to have gone before this. I'll have to send it by mail now, to get it there in time."

Marie pulled a dark purple silk necktie from her workbasket. "I knit this for him. It's a good color, don't you think? Will you please put it in with your things and tell him
it's from me, to wear when he goes serenading."

Alexandra laughed. "I don't believe he goes serenading much. He says in one letter that the Mexican ladies are said to be very beautiful, but that don't seem to me very
warm praise."

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                                                  he's bought a guitar, he goes serenading. Who wouldn't, with all those Spanish girls dropping flowersPage   138their
                                                                                                                                                        down from / 159
windows! I'd sing to them every night, wouldn't you, Mrs. Lee?"
Alexandra laughed. "I don't believe he goes serenading much. He says in one letter that the Mexican ladies are said to be very beautiful, but that don't seem to me very
warm praise."

Marie tossed her head. "Emil can't fool me. If he's bought a guitar, he goes serenading. Who wouldn't, with all those Spanish girls dropping flowers down from their
windows! I'd sing to them every night, wouldn't you, Mrs. Lee?"

The old lady chuckled. Her eyes lit up as Marie bent down and opened the oven door. A delicious hot fragrance blew out into the tidy kitchen. "My, somet'ing smell
good!" She turned to Alexandra with a wink, her three yellow teeth making a brave show, "I ta-ank dat stop my yaw from ache no more!" she said contentedly.

Marie took out a pan of delicate little rolls, stuffed with stewed apricots, and began to dust them over with powdered sugar. "I hope you'll like these, Mrs. Lee;
Alexandra does. The Bohemians always like them with their coffee. But if you don't, I have a coffee-cake with nuts and poppy seeds. Alexandra, will you get the cream
jug? I put it in the window to keep cool."

"The Bohemians," said Alexandra, as they drew up to the table, "certainly know how to make more kinds of bread than any other people in the world. Old Mrs. Hiller
told me once at the church supper that she could make seven kinds of fancy bread, but Marie could make a dozen."

Mrs. Lee held up one of the apricot rolls between her brown thumb and forefinger and weighed it critically. "Yust like-a fedders," she pronounced with satisfaction.
"My, a-an't dis nice!" she exclaimed as she stirred her coffee. "I yust ta-ake a liddle yelly now, too, I ta-ank."

Alexandra and Marie laughed at her forehandedness, and fell to talking of their own affairs. "I was afraid you had a cold when I talked to you over the telephone the
other night, Marie. What was the matter, had you been crying?"

"Maybe I had," Marie smiled guiltily. "Frank was out late that night. Don't you get lonely sometimes in the winter, when everybody has gone away?"

"I thought it was something like that. If I hadn't had company, I'd have run over to see for myself. If you get down-hearted, what will become of the rest of us?"
Alexandra asked.

"I don't, very often. There's Mrs. Lee without any coffee!"

Later, when Mrs. Lee declared that her powers were spent, Marie and Alexandra went upstairs to look for some crochet patterns the old lady wanted to borrow.
"Better put on your coat, Alexandra. It's cold up there, and I have no idea where those patterns are. I may have to look through my old trunks." Marie caught up a
shawl and opened the stair door, running up the steps ahead of her guest. "While I go through the bureau drawers, you might look in those hat-boxes on the closet-
shelf, over where Frank's clothes hang. There are a lot of odds and ends in them."

She began tossing over the contents of the drawers, and Alexandra went into the clothescloset. Presently she came back, holding a slender elastic yellow stick in her
hand.

"What in the world is this, Marie? You don't mean to tell me Frank ever carried such a thing?"

Marie blinked at it with astonishment and sat down on the floor. "Where did you find it? I didn't know he had kept it. I haven't seen it for years."

"It really is a cane, then?"

"Yes. One he brought from the old country. He used to carry it when I first knew him. Isn't it foolish? Poor Frank!"

Alexandra twirled the stick in her fingers and laughed. "He must have looked funny!"

Marie was thoughtful. "No, he didn't, really. It didn't seem out of place. He used to be awfully gay like that when he was a young man. I guess people always get what's
hardest for them, Alexandra." Marie gathered the shawl closer about her and still looked hard at the cane. "Frank would be all right in the right place," she said
reflectively. "He ought to have a different kind of wife, for one thing. Do you know, Alexandra, I could pick out exactly the right sort of woman for Frank-now. The
trouble is you almost have to marry a man before you can find out the sort of wife he needs; and usually it's exactly the sort you are not. Then what are you going to do
about it?" she asked candidly.

Alexandra confessed she didn't know. "However," she added, "it seems to me that you get along with Frank about as well as any woman I've ever seen or heard of
could."

Marie shook her head, pursing her lips and blowing her warm breath softly out into the frosty air. "No; I was spoiled at home. I like my own way, and I have a quick
tongue. When Frank brags, I say sharp things, and he never forgets. He goes over and over it in his mind; I can feel him. Then I'm too giddy. Frank's wife ought to be
timid, and she ought not to care about another living thing in the world but just Frank! I didn't, when I married him, but I suppose I was too young to stay like that."
Marie sighed.

Alexandra had never heard Marie speak so frankly about her husband before, and she felt that it was wiser not to encourage her. No good, she reasoned, ever came
from talking about such things, and while Marie was thinking aloud, Alexandra had been steadily searching the hat-boxes. "Aren't these the patterns, Maria?"

Maria sprang up from the floor. "Sure enough, we were looking for patterns, weren't we? I'd forgot about everything but Frank's other wife. I'll put that away."

She poked the cane behind Frank's Sunday clothes, and though she laughed, Alexandra saw there were tears in her eyes.

When they went back to the kitchen, the snow had begun to fall, and Marie's visitors thought they must be getting home. She went out to the cart with them, and tucked
the robes about old Mrs. Lee while Alexandra took the blanket off her horse. As they drove away, Marie turned and went slowly back to the house. She took up the
package of letters Alexandra had brought, but she did not read them. She turned them over and looked at the foreign stamps, and then sat watching the flying snow
while the dusk deepened in the kitchen and the stove sent out a red glow.

Marie knew perfectly well that Emil's letters were written more for her than for Alexandra. They were not the sort of letters that a young man writes to his sister. They
were both more personal and more painstaking; full of descriptions of the gay life in the old Mexican capital in the days when the strong hand of Porfirio Diaz was still
strong. He told about bull-fights and cock-fights, churches and FIESTAS, the flowermarkets and the fountains, the music and dancing, the people of all nations he met
inCopyright
   the Italian(c)
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                  2005-2009,      Francisco
                              Infobase  MediaStreet.
                                                Corp.In short, they were the kind of letters a young man writes to a woman when he wishes himself and his life139
                                                                                                                                                    Page       to seem
                                                                                                                                                                    / 159
interesting to her, when he wishes to enlist her imagination in his behalf.

Marie, when she was alone or when she sat sewing in the evening, often thought about what it must be like down there where Emil was; where there were flowers and
Marie knew perfectly well that Emil's letters were written more for her than for Alexandra. They were not the sort of letters that a young man writes to his sister. They
were both more personal and more painstaking; full of descriptions of the gay life in the old Mexican capital in the days when the strong hand of Porfirio Diaz was still
strong. He told about bull-fights and cock-fights, churches and FIESTAS, the flowermarkets and the fountains, the music and dancing, the people of all nations he met
in the Italian restaurants on San Francisco Street. In short, they were the kind of letters a young man writes to a woman when he wishes himself and his life to seem
interesting to her, when he wishes to enlist her imagination in his behalf.

Marie, when she was alone or when she sat sewing in the evening, often thought about what it must be like down there where Emil was; where there were flowers and
street bands everywhere, and carriages rattling up and down, and where there was a little blind bootblack in front of the cathedral who could play any tune you asked
for by dropping the lids of blacking-boxes on the stone steps. When everything is done and over for one at twentythree, it is pleasant to let the mind wander forth and
follow a young adventurer who has life before him. "And if it had not been for me," she thought, "Frank might still be free like that, and having a good time making
people admire him. Poor Frank, getting married wasn't very good for him either. I'm afraid I do set people against him, as he says. I seem, somehow, to give him away
all the time. Perhaps he would try to be agreeable to people again, if I were not around. It seems as if I always make him just as bad as he can be."

Later in the winter, Alexandra looked back upon that afternoon as the last satisfactory visit she had had with Marie. After that day the younger woman seemed to
shrink more and more into herself. When she was with Alexandra she was not spontaneous and frank as she used to be. She seemed to be brooding over something,
and holding something back. The weather had a good deal to do with their seeing less of each other than usual. There had not been such snowstorms in twenty years,
and the path across the fields was drifted deep from Christmas until March. When the two neighbors went to see each other, they had to go round by the wagon-road,
which was twice as far. They telephoned each other almost every night, though in January there was a stretch of three weeks when the wires were down, and when the
postman did not come at all.

Marie often ran in to see her nearest neighbor, old Mrs. Hiller, who was crippled with rheumatism and had only her son, the lame shoemaker, to take care of her; and
she went to the French Church, whatever the weather. She was a sincerely devout girl. She prayed for herself and for Frank, and for Emil, among the temptations of
that gay, corrupt old city. She found more comfort in the Church that winter than ever before. It seemed to come closer to her, and to fill an emptiness that ached in her
heart. She tried to be patient with her husband. He and his hired man usually played California Jack in the evening. Marie sat sewing or crocheting and tried to take a
friendly interest in the game, but she was always thinking about the wide fields outside, where the snow was drifting over the fences; and about the orchard, where the
snow was falling and packing, crust over crust. When she went out into the dark kitchen to fix her plants for the night, she used to stand by the window and look out at
the white fields, or watch the currents of snow whirling over the orchard. She seemed to feel the weight of all the snow that lay down there. The branches had become
so hard that they wounded your hand if you but tried to break a twig. And yet, down under the frozen crusts, at the roots of the trees, the secret of life was still safe,
warm as the blood in one's heart; and the spring would come again! Oh, it would come again!

II

If Alexandra had had much imagination she might have guessed what was going on in Marie's mind, and she would have seen long before what was going on in Emil's.
But that, as Emil himself had more than once reflected, was Alexandra's blind side, and her life had not been of the kind to sharpen her vision. Her training had all been
toward the end of making her proficient in what she had undertaken to do. Her personal life, her own realization of herself, was almost a subconscious existence; like an
underground river that came to the surface only here and there, at intervals months apart, and then sank again to flow on under her own fields. Nevertheless, the
underground stream was there, and it was because she had so much personality to put into her enterprises and succeeded in putting it into them so completely, that her
affairs prospered better than those of her neighbors.

There were certain days in her life, outwardly uneventful, which Alexandra remembered as peculiarly happy; days when she was close to the flat, fallow world about
her, and felt, as it were, in her own body the joyous germination in the soil. There were days, too, which she and Emil had spent together, upon which she loved to look
back. There had been such a day when they were down on the river in the dry year, looking over the land. They had made an early start one morning and had driven a
long way before noon. When Emil said he was hungry, they drew back from the road, gave Brigham his oats among the bushes, and climbed up to the top of a grassy
bluff to eat their lunch under the shade of some little elm trees. The river was clear there, and shallow, since there had been no rain, and it ran in ripples over the
sparkling sand. Under the overhanging willows of the opposite bank there was an inlet where the water was deeper and flowed so slowly that it seemed to sleep in the
sun. In this little bay a single wild duck was swimming and diving and preening her feathers, disporting herself very happily in the flickering light and shade. They sat for
a long time, watching the solitary bird take its pleasure. No living thing had ever seemed to Alexandra as beautiful as that wild duck. Emil must have felt about it as she
did, for afterward, when they were at home, he used sometimes to say, "Sister, you know our duck down there-" Alexandra remembered that day as one of the
happiest in her life. Years afterward she thought of the duck as still there, swimming and diving all by herself in the sunlight, a kind of enchanted bird that did not know
age or change.

Most of Alexandra's happy memories were as impersonal as this one; yet to her they were very personal. Her mind was a white book, with clear writing about weather
and beasts and growing things. Not many people would have cared to read it; only a happy few. She had never been in love, she had never indulged in sentimental
reveries. Even as a girl she had looked upon men as work-fellows. She had grown up in serious times.

There was one fancy indeed, which persisted through her girlhood. It most often came to her on Sunday mornings, the one day in the week when she lay late abed
listening to the familiar morning sounds; the windmill singing in the brisk breeze, Emil whistling as he blacked his boots down by the kitchen door. Sometimes, as she lay
thus luxuriously idle, her eyes closed, she used to have an illusion of being lifted up bodily and carried lightly by some one very strong. It was a man, certainly, who
carried her, but he was like no man she knew; he was much larger and stronger and swifter, and he carried her as easily as if she were a sheaf of wheat. She never saw
him, but, with eyes closed, she could feel that he was yellow like the sunlight, and there was the smell of ripe cornfields about him. She could feel him approach, bend
over her and lift her, and then she could feel herself being carried swiftly off across the fields. After such a reverie she would rise hastily, angry with herself, and go
down to the bath-house that was partitioned off the kitchen shed. There she would stand in a tin tub and prosecute her bath with vigor, finishing it by pouring buckets of
cold well-water over her gleaming white body which no man on the Divide could have carried very far.

As she grew older, this fancy more often came to her when she was tired than when she was fresh and strong. Sometimes, after she had been in the open all day,
overseeing the branding of the cattle or the loading of the pigs, she would come in chilled, take a concoction of spices and warm home-made wine, and go to bed with
her body actually aching with fatigue. Then, just before she went to sleep, she had the old sensation of being lifted and carried by a strong being who took from her all
her bodily weariness.

Part IV

The White Mulberry Tree

I

The French Church, properly the Church of Sainte-Agnes, stood upon a hill. The high, narrow, red-brick building, with its tall steeple and steep roof, could be seen for
 Copyright
miles  across(c)
              the2005-2009,
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                               though the         Corp.of SainteAgnes was completely hidden away at the foot of the hill. The church looked powerful Page
                                          little town                                                                                                          140 / 159
                                                                                                                                                       and triumphant there
on its eminence, so high above the rest of the landscape, with miles of warm color lying at its feet, and by its position and setting it reminded one of some of the
churches built long ago in the wheat-lands of middle France.
I

The French Church, properly the Church of Sainte-Agnes, stood upon a hill. The high, narrow, red-brick building, with its tall steeple and steep roof, could be seen for
miles across the wheatfields, though the little town of SainteAgnes was completely hidden away at the foot of the hill. The church looked powerful and triumphant there
on its eminence, so high above the rest of the landscape, with miles of warm color lying at its feet, and by its position and setting it reminded one of some of the
churches built long ago in the wheat-lands of middle France.

Late one June afternoon Alexandra Bergson was driving along one of the many roads that led through the rich French farming country to the big church. The sunlight
was shining directly in her face, and there was a blaze of light all about the red church on the hill. Beside Alexandra lounged a strikingly exotic figure in a tall Mexican
hat, a silk sash, and a black velvet jacket sewn with silver buttons. Emil had returned only the night before, and his sister was so proud of him that she decided at once
to take him up to the church supper, and to make him wear the Mexican costume he had brought home in his trunk. "All the girls who have stands are going to wear
fancy costumes," she argued, "and some of the boys. Marie is going to tell fortunes, and she sent to Omaha for a Bohemian dress her father brought back from a visit to
the old country. If you wear those clothes, they will all be pleased. And you must take your guitar. Everybody ought to do what they can to help along, and we have
never done much. We are not a talented family."

The supper was to be at six o'clock, in the basement of the church, and afterward there would be a fair, with charades and an auction. Alexandra had set out from
home early, leaving the house to Signa and Nelse Jensen, who were to be married next week. Signa had shyly asked to have the wedding put off until Emil came home.

Alexandra was well satisfied with her brother. As they drove through the rolling French country toward the westering sun and the stalwart church, she was thinking of
that time long ago when she and Emil drove back from the river valley to the still unconquered Divide. Yes, she told herself, it had been worth while; both Emil and the
country had become what she had hoped. Out of her father's children there was one who was fit to cope with the world, who had not been tied to the plow, and who
had a personality apart from the soil. And that, she reflected, was what she had worked for. She felt well satisfied with her life.

When they reached the church, a score of teams were hitched in front of the basement doors that opened from the hillside upon the sanded terrace, where the boys
wrestled and had jumping-matches. Amedee Chevalier, a proud father of one week, rushed out and embraced Emil. Amedee was an only son,-hence he was a very
rich young man,-but he meant to have twenty children himself, like his uncle Xavier. "Oh, Emil," he cried, hugging his old friend rapturously, "why ain't you been up to
see my boy? You come to-morrow, sure? Emil, you wanna get a boy right off! It's the greatest thing ever! No, no, no! Angel not sick at all. Everything just fine. That
boy he come into this world laughin', and he been laughin' ever since. You come an' see!" He pounded Emil's ribs to emphasize each announcement.

Emil caught his arms. "Stop, Amedee. You're knocking the wind out of me. I brought him cups and spoons and blankets and moccasins enough for an orphan asylum.
I'm awful glad it's a boy, sure enough!"

The young men crowded round Emil to admire his costume and to tell him in a breath everything that had happened since he went away. Emil had more friends up here
in the French country than down on Norway Creek. The French and Bohemian boys were spirited and jolly, liked variety, and were as much predisposed to favor
anything new as the Scandinavian boys were to reject it. The Norwegian and Swedish lads were much more self-centred, apt to be egotistical and jealous. They were
cautious and reserved with Emil because he had been away to college, and were prepared to take him down if he should try to put on airs with them. The French boys
liked a bit of swagger, and they were always delighted to hear about anything new: new clothes, new games, new songs, new dances. Now they carried Emil off to
show him the club room they had just fitted up over the post-office, down in the village. They ran down the hill in a drove, all laughing and chattering at once, some in
French, some in English.

Alexandra went into the cool, whitewashed basement where the women were setting the tables. Marie was standing on a chair, building a little tent of shawls where she
was to tell fortunes. She sprang down and ran toward Alexandra, stopping short and looking at her in disappointment. Alexandra nodded to her encouragingly.

"Oh, he will be here, Marie. The boys have taken him off to show him something. You won't know him. He is a man now, sure enough. I have no boy left. He smokes
terrible-smelling Mexican cigarettes and talks Spanish. How pretty you look, child. Where did you get those beautiful earrings?"

"They belonged to father's mother. He always promised them to me. He sent them with the dress and said I could keep them."

Marie wore a short red skirt of stoutly woven cloth, a white bodice and kirtle, a yellow silk turban wound low over her brown curls, and long coral pendants in her
ears. Her ears had been pierced against a piece of cork by her great-aunt when she was seven years old. In those germless days she had worn bits of broomstraw,
plucked from the common sweepingbroom, in the lobes until the holes were healed and ready for little gold rings.

When Emil came back from the village, he lingered outside on the terrace with the boys. Marie could hear him talking and strumming on his guitar while Raoul Marcel
sang falsetto. She was vexed with him for staying out there. It made her very nervous to hear him and not to see him; for, certainly, she told herself, she was not going
out to look for him. When the supper bell rang and the boys came trooping in to get seats at the first table, she forgot all about her annoyance and ran to greet the tallest
of the crowd, in his conspicuous attire. She didn't mind showing her embarrassment at all. She blushed and laughed excitedly as she gave Emil her hand, and looked
delightedly at the black velvet coat that brought out his fair skin and fine blond head. Marie was incapable of being lukewarm about anything that pleased her. She
simply did not know how to give a half-hearted response. When she was delighted, she was as likely as not to stand on her tip-toes and clap her hands. If people
laughed at her, she laughed with them.

"Do the men wear clothes like that every day, in the street?" She caught Emil by his sleeve and turned him about. "Oh, I wish I lived where people wore things like that!
Are the buttons real silver? Put on the hat, please. What a heavy thing! How do you ever wear it? Why don't you tell us about the bullfights?"

She wanted to wring all his experiences from him at once, without waiting a moment. Emil smiled tolerantly and stood looking down at her with his old, brooding gaze,
while the French girls fluttered about him in their white dresses and ribbons, and Alexandra watched the scene with pride. Several of the French girls, Marie knew,
were hoping that Emil would take them to supper, and she was relieved when he took only his sister. Marie caught Frank's arm and dragged him to the same table,
managing to get seats opposite the Bergsons, so that she could hear what they were talking about. Alexandra made Emil tell Mrs. Xavier Chevalier, the mother of the
twenty, about how he had seen a famous matador killed in the bull-ring. Marie listened to every word, only taking her eyes from Emil to watch Frank's plate and keep it
filled. When Emil finished his account,-bloody enough to satisfy Mrs. Xavier and to make her feel thankful that she was not a matador,-Marie broke out with a volley of
questions. How did the women dress when they went to bull-fights? Did they wear mantillas? Did they never wear hats?

After supper the young people played charades for the amusement of their elders, who sat gossiping between their guesses. All the shops in Sainte-Agnes were closed
at eight o'clock that night, so that the merchants and their clerks could attend the fair. The auction was the liveliest part of the entertainment, for the French boys always
lost their heads when they began to bid, satisfied that their extravagance was in a good cause. After all the pincushions and sofa pillows and embroidered slippers were
sold, Emil precipitated a panic by taking out one of his turquoise shirt studs, which every one had been admiring, and handing it to the auctioneer. All the French girls
clamored for it, and their sweethearts bid against each other recklessly. Marie wanted it, too, and she kept making signals to Frank, which he took a sour pleasure in
disregarding. He didn't see the use of making a fuss over a fellow just because he was dressed like a clown. When the turquoise went to Malvina Sauvage, the French
 Copyright (c) 2005-2009, Infobase Media Corp.
banker's daughter, Marie shrugged her shoulders and betook herself to her little tent of shawls, where she began to shuffle her cards by the light ofPage  a tallow141  / 159
                                                                                                                                                                    candle,
calling out, "Fortunes, fortunes!"
lost their heads when they began to bid, satisfied that their extravagance was in a good cause. After all the pincushions and sofa pillows and embroidered slippers were
sold, Emil precipitated a panic by taking out one of his turquoise shirt studs, which every one had been admiring, and handing it to the auctioneer. All the French girls
clamored for it, and their sweethearts bid against each other recklessly. Marie wanted it, too, and she kept making signals to Frank, which he took a sour pleasure in
disregarding. He didn't see the use of making a fuss over a fellow just because he was dressed like a clown. When the turquoise went to Malvina Sauvage, the French
banker's daughter, Marie shrugged her shoulders and betook herself to her little tent of shawls, where she began to shuffle her cards by the light of a tallow candle,
calling out, "Fortunes, fortunes!"

The young priest, Father Duchesne, went first to have his fortune read. Marie took his long white hand, looked at it, and then began to run off her cards. "I see a long
journey across water for you, Father. You will go to a town all cut up by water; built on islands, it seems to be, with rivers and green fields all about. And you will visit
an old lady with a white cap and gold hoops in her ears, and you will be very happy there."

"Mais, oui," said the priest, with a melancholy smile. "C'est L'Isle-Adam, chez ma mere. Vous etes tres savante, ma fille." He patted her yellow turban, calling, "Venez
donc, mes garcons! Il y a ici une veritable clairvoyante!"

Marie was clever at fortune-telling, indulging in a light irony that amused the crowd. She told old Brunot, the miser, that he would lose all his money, marry a girl of
sixteen, and live happily on a crust. Sholte, the fat Russian boy, who lived for his stomach, was to be disappointed in love, grow thin, and shoot himself from
despondency. Amedee was to have twenty children, and nineteen of them were to be girls. Amedee slapped Frank on the back and asked him why he didn't see what
the fortune-teller would promise him. But Frank shook off his friendly hand and grunted, "She tell my fortune long ago; bad enough!" Then he withdrew to a corner and
sat glowering at his wife.

Frank's case was all the more painful because he had no one in particular to fix his jealousy upon. Sometimes he could have thanked the man who would bring him
evidence against his wife. He had discharged a good farm-boy, Jan Smirka, because he thought Marie was fond of him; but she had not seemed to miss Jan when he
was gone, and she had been just as kind to the next boy. The farm-hands would always do anything for Marie; Frank couldn't find one so surly that he would not make
an effort to please her. At the bottom of his heart Frank knew well enough that if he could once give up his grudge, his wife would come back to him. But he could
never in the world do that. The grudge was fundamental. Perhaps he could not have given it up if he had tried. Perhaps he got more satisfaction out of feeling himself
abused than he would have got out of being loved. If he could once have made Marie thoroughly unhappy, he might have relented and raised her from the dust. But she
had never humbled herself. In the first days of their love she had been his slave; she had admired him abandonedly. But the moment he began to bully her and to be
unjust, she began to draw away; at first in tearful amazement, then in quiet, unspoken disgust. The distance between them had widened and hardened. It no longer
contracted and brought them suddenly together. The spark of her life went somewhere else, and he was always watching to surprise it. He knew that somewhere she
must get a feeling to live upon, for she was not a woman who could live without loving. He wanted to prove to himself the wrong he felt. What did she hide in her heart?
Where did it go? Even Frank had his churlish delicacies; he never reminded her of how much she had once loved him. For that Marie was grateful to him.

While Marie was chattering to the French boys, Amedee called Emil to the back of the room and whispered to him that they were going to play a joke on the girls. At
eleven o'clock, Amedee was to go up to the switchboard in the vestibule and turn off the electric lights, and every boy would have a chance to kiss his sweetheart
before Father Duchesne could find his way up the stairs to turn the current on again. The only difficulty was the candle in Marie's tent; perhaps, as Emil had no
sweetheart, he would oblige the boys by blowing out the candle. Emil said he would undertake to do that.

At five minutes to eleven he sauntered up to Marie's booth, and the French boys dispersed to find their girls. He leaned over the cardtable and gave himself up to
looking at her. "Do you think you could tell my fortune?" he murmured. It was the first word he had had alone with her for almost a year. "My luck hasn't changed any.
It's just the same."

Marie had often wondered whether there was anyone else who could look his thoughts to you as Emil could. To-night, when she met his steady, powerful eyes, it was
impossible not to feel the sweetness of the dream he was dreaming; it reached her before she could shut it out, and hid itself in her heart. She began to shuffle her cards
furiously. "I'm angry with you, Emil," she broke out with petulance. "Why did you give them that lovely blue stone to sell? You might have known Frank wouldn't buy it
for me, and I wanted it awfully!"

Emil laughed shortly. "People who want such little things surely ought to have them," he said dryly. He thrust his hand into the pocket of his velvet trousers and brought
out a handful of uncut turquoises, as big as marbles. Leaning over the table he dropped them into her lap. "There, will those do? Be careful, don't let any one see them.
Now, I suppose you want me to go away and let you play with them?"

Marie was gazing in rapture at the soft blue color of the stones. "Oh, Emil! Is everything down there beautiful like these? How could you ever come away?"

At that instant Amedee laid hands on the switchboard. There was a shiver and a giggle, and every one looked toward the red blur that Marie's candle made in the dark.
Immediately that, too, was gone. Little shrieks and currents of soft laughter ran up and down the dark hall. Marie started up,-directly into Emil's arms. In the same
instant she felt his lips. The veil that had hung uncertainly between them for so long was dissolved. Before she knew what she was doing, she had committed herself to
that kiss that was at once a boy's and a man's, as timid as it was tender; so like Emil and so unlike any one else in the world. Not until it was over did she realize what it
meant. And Emil, who had so often imagined the shock of this first kiss, was surprised at its gentleness and naturalness. It was like a sigh which they had breathed
together; almost sorrowful, as if each were afraid of wakening something in the other.

When the lights came on again, everybody was laughing and shouting, and all the French girls were rosy and shining with mirth. Only Marie, in her little tent of shawls,
was pale and quiet. Under her yellow turban the red coral pendants swung against white cheeks. Frank was still staring at her, but he seemed to see nothing. Years
ago, he himself had had the power to take the blood from her cheeks like that. Perhaps he did not remember-perhaps he had never noticed! Emil was already at the
other end of the hall, walking about with the shoulder-motion he had acquired among the Mexicans, studying the floor with his intent, deep-set eyes. Marie began to
take down and fold her shawls. She did not glance up again. The young people drifted to the other end of the hall where the guitar was sounding. In a moment she
heard Emil and Raoul singing:-

"Across the Rio Grand-e There lies a sunny land-e, My bright-eyed Mexico!"

Alexandra Bergson came up to the card booth. "Let me help you, Marie. You look tired."

She placed her hand on Marie's arm and felt her shiver. Marie stiffened under that kind, calm hand. Alexandra drew back, perplexed and hurt.

There was about Alexandra something of the impervious calm of the fatalist, always disconcerting to very young people, who cannot feel that the heart lives at all unless
it is still at the mercy of storms; unless its strings can scream to the touch of pain.

II

Signa's wedding
 Copyright       supper wasInfobase
            (c) 2005-2009,   over. TheMedia
                                       guests,Corp.
                                               and the tiresome little Norwegian preacher who had performed the marriage ceremony, were sayingPage
                                                                                                                                                 good-night.
                                                                                                                                                       142 /Old159
Ivar was hitching the horses to the wagon to take the wedding presents and the bride and groom up to their new home, on Alexandra's north quarter. When Ivar drove
up to the gate, Emil and Marie Shabata began to carry out the presents, and Alexandra went into her bedroom to bid Signa good-bye and to give her a few words of
good counsel. She was surprised to find that the bride had changed her slippers for heavy shoes and was pinning up her skirts. At that moment Nelse appeared at the
it is still at the mercy of storms; unless its strings can scream to the touch of pain.

II

Signa's wedding supper was over. The guests, and the tiresome little Norwegian preacher who had performed the marriage ceremony, were saying good-night. Old
Ivar was hitching the horses to the wagon to take the wedding presents and the bride and groom up to their new home, on Alexandra's north quarter. When Ivar drove
up to the gate, Emil and Marie Shabata began to carry out the presents, and Alexandra went into her bedroom to bid Signa good-bye and to give her a few words of
good counsel. She was surprised to find that the bride had changed her slippers for heavy shoes and was pinning up her skirts. At that moment Nelse appeared at the
gate with the two milk cows that Alexandra had given Signa for a wedding present.

Alexandra began to laugh. "Why, Signa, you and Nelse are to ride home. I'll send Ivar over with the cows in the morning."

Signa hesitated and looked perplexed. When her husband called her, she pinned her hat on resolutely. "I ta-ank I better do yust like he say," she murmured in
confusion.

Alexandra and Marie accompanied Signa to the gate and saw the party set off, old Ivar driving ahead in the wagon and the bride and groom following on foot, each
leading a cow. Emil burst into a laugh before they were out of hearing.

"Those two will get on," said Alexandra as they turned back to the house. "They are not going to take any chances. They will feel safer with those cows in their own
stable. Marie, I am going to send for an old woman next. As soon as I get the girls broken in, I marry them off."

"I've no patience with Signa, marrying that grumpy fellow!" Marie declared. "I wanted her to marry that nice Smirka boy who worked for us last winter. I think she
liked him, too."

"Yes, I think she did," Alexandra assented, "but I suppose she was too much afraid of Nelse to marry any one else. Now that I think of it, most of my girls have
married men they were afraid of. I believe there is a good deal of the cow in most Swedish girls. You high-strung Bohemian can't understand us. We're a terribly
practical people, and I guess we think a cross man makes a good manager."

Marie shrugged her shoulders and turned to pin up a lock of hair that had fallen on her neck. Somehow Alexandra had irritated her of late. Everybody irritated her. She
was tired of everybody. "I'm going home alone, Emil, so you needn't get your hat," she said as she wound her scarf quickly about her head. "Good-night, Alexandra,"
she called back in a strained voice, running down the gravel walk.

Emil followed with long strides until he overtook her. Then she began to walk slowly. It was a night of warm wind and faint starlight, and the fireflies were glimmering
over the wheat.

"Marie," said Emil after they had walked for a while, "I wonder if you know how unhappy I am?"

Marie did not answer him. Her head, in its white scarf, drooped forward a little.

Emil kicked a clod from the path and went on:- "I wonder whether you are really shallowhearted, like you seem? Sometimes I think one boy does just as well as
another for you. It never seems to make much difference whether it is me or Raoul Marcel or Jan Smirka. Are you really like that?"

"Perhaps I am. What do you want me to do? Sit round and cry all day? When I've cried until I can't cry any more, then-then I must do something else."

"Are you sorry for me?" he persisted.

"No, I'm not. If I were big and free like you, I wouldn't let anything make me unhappy. As old Napoleon Brunot said at the fair, I wouldn't go lovering after no woman.
I'd take the first train and go off and have all the fun there is."

"I tried that, but it didn't do any good. Everything reminded me. The nicer the place was, the more I wanted you." They had come to the stile and Emil pointed to it
persuasively. "Sit down a moment, I want to ask you something." Marie sat down on the top step and Emil drew nearer. "Would you tell me something that's none of
my business if you thought it would help me out? Well, then, tell me, PLEASE tell me, why you ran away with Frank Shabata!"

Marie drew back. "Because I was in love with him," she said firmly.

"Really?" he asked incredulously.

"Yes, indeed. Very much in love with him. I think I was the one who suggested our running away. From the first it was more my fault than his."

Emil turned away his face.

"And now," Marie went on, "I've got to remember that. Frank is just the same now as he was then, only then I would see him as I wanted him to be. I would have my
own way. And now I pay for it."

"You don't do all the paying."

"That's it. When one makes a mistake, there's no telling where it will stop. But you can go away; you can leave all this behind you."

"Not everything. I can't leave you behind. Will you go away with me, Marie?"

Marie started up and stepped across the stile. "Emil! How wickedly you talk! I am not that kind of a girl, and you know it. But what am I going to do if you keep
tormenting me like this!" she added plaintively.

"Marie, I won't bother you any more if you will tell me just one thing. Stop a minute and look at me. No, nobody can see us. Everybody's asleep. That was only a
firefly. Marie, STOP and tell me!"

Emil overtook her and catching her by the shoulders shook her gently, as if he were trying to awaken a sleepwalker.
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                       Page 143 / 159
Marie hid her face on his arm. "Don't ask me anything more. I don't know anything except how miserable I am. And I thought it would be all right when you came
back. Oh, Emil," she clutched his sleeve and began to cry, "what am I to do if you don't go away? I can't go, and one of us must. Can't you see?"
firefly. Marie, STOP and tell me!"

Emil overtook her and catching her by the shoulders shook her gently, as if he were trying to awaken a sleepwalker.

Marie hid her face on his arm. "Don't ask me anything more. I don't know anything except how miserable I am. And I thought it would be all right when you came
back. Oh, Emil," she clutched his sleeve and began to cry, "what am I to do if you don't go away? I can't go, and one of us must. Can't you see?"

Emil stood looking down at her, holding his shoulders stiff and stiffening the arm to which she clung. Her white dress looked gray in the darkness. She seemed like a
troubled spirit, like some shadow out of the earth, clinging to him and entreating him to give her peace. Behind her the fireflies were weaving in and out over the wheat.
He put his hand on her bent head. "On my honor, Marie, if you will say you love me, I will go away."

She lifted her face to his. "How could I help it? Didn't you know?"

Emil was the one who trembled, through all his frame. After he left Marie at her gate, he wandered about the fields all night, till morning put out the fireflies and the stars.

III

One evening, a week after Signa's wedding, Emil was kneeling before a box in the sittingroom, packing his books. From time to time he rose and wandered about the
house, picking up stray volumes and bringing them listlessly back to his box. He was packing without enthusiasm. He was not very sanguine about his future. Alexandra
sat sewing by the table. She had helped him pack his trunk in the afternoon. As Emil came and went by her chair with his books, he thought to himself that it had not
been so hard to leave his sister since he first went away to school. He was going directly to Omaha, to read law in the office of a Swedish lawyer until October, when
he would enter the law school at Ann Arbor. They had planned that Alexandra was to come to Michigan-a long journey for her-at Christmas time, and spend several
weeks with him. Nevertheless, he felt that this leavetaking would be more final than his earlier ones had been; that it meant a definite break with his old home and the
beginning of something new-he did not know what. His ideas about the future would not crystallize; the more he tried to think about it, the vaguer his conception of it
became. But one thing was clear, he told himself; it was high time that he made good to Alexandra, and that ought to be incentive enough to begin with.

As he went about gathering up his books he felt as if he were uprooting things. At last he threw himself down on the old slat lounge where he had slept when he was
little, and lay looking up at the familiar cracks in the ceiling.

"Tired, Emil?" his sister asked.

"Lazy," he murmured, turning on his side and looking at her. He studied Alexandra's face for a long time in the lamplight. It had never occurred to him that his sister was
a handsome woman until Marie Shabata had told him so. Indeed, he had never thought of her as being a woman at all, only a sister. As he studied her bent head, he
looked up at the picture of John Bergson above the lamp. "No," he thought to himself, "she didn't get it there. I suppose I am more like that."

"Alexandra," he said suddenly, "that old walnut secretary you use for a desk was father's, wasn't it?"

Alexandra went on stitching. "Yes. It was one of the first things he bought for the old log house. It was a great extravagance in those days. But he wrote a great many
letters back to the old country. He had many friends there, and they wrote to him up to the time he died. No one ever blamed him for grandfather's disgrace. I can see
him now, sitting there on Sundays, in his white shirt, writing pages and pages, so carefully. He wrote a fine, regular hand, almost like engraving. Yours is something like
his, when you take pains."

"Grandfather was really crooked, was he?"

"He married an unscrupulous woman, and then-then I'm afraid he was really crooked. When we first came here father used to have dreams about making a great
fortune and going back to Sweden to pay back to the poor sailors the money grandfather had lost."

Emil stirred on the lounge. "I say, that would have been worth while, wouldn't it? Father wasn't a bit like Lou or Oscar, was he? I can't remember much about him
before he got sick."

"Oh, not at all!" Alexandra dropped her sewing on her knee. "He had better opportunities; not to make money, but to make something of himself. He was a quiet man,
but he was very intelligent. You would have been proud of him, Emil."

Alexandra felt that he would like to know there had been a man of his kin whom he could admire. She knew that Emil was ashamed of Lou and Oscar, because they
were bigoted and self-satisfied. He never said much about them, but she could feel his disgust. His brothers had shown their disapproval of him ever since he first went
away to school. The only thing that would have satisfied them would have been his failure at the University. As it was, they resented every change in his speech, in his
dress, in his point of view; though the latter they had to conjecture, for Emil avoided talking to them about any but family matters. All his interests they treated as
affectations.

Alexandra took up her sewing again. "I can remember father when he was quite a young man. He belonged to some kind of a musical society, a male chorus, in
Stockholm. I can remember going with mother to hear them sing. There must have been a hundred of them, and they all wore long black coats and white neckties. I
was used to seeing father in a blue coat, a sort of jacket, and when I recognized him on the platform, I was very proud. Do you remember that Swedish song he taught
you, about the ship boy?"

"Yes. I used to sing it to the Mexicans. They like anything different." Emil paused. "Father had a hard fight here, didn't he?" he added thoughtfully.

"Yes, and he died in a dark time. Still, he had hope. He believed in the land."

"And in you, I guess," Emil said to himself. There was another period of silence; that warm, friendly silence, full of perfect understanding, in which Emil and Alexandra
had spent many of their happiest half-hours.

At last Emil said abruptly, "Lou and Oscar would be better off if they were poor, wouldn't they?"

Alexandra smiled. "Maybe. But their children wouldn't. I have great hopes of Milly."

Emil shivered. "I don't know. Seems to me it gets worse as it goes on. The worst of the Swedes is that they're never willing to find out how much they don't know. It
was like that at the University. Always so pleased with themselves! There's no getting behind that conceited Swedish grin. The Bohemians and Germans were so
 Copyright (c) 2005-2009, Infobase Media Corp.
different."                                                                                                                                       Page 144 / 159

"Come, Emil, don't go back on your own people. Father wasn't conceited, Uncle Otto wasn't. Even Lou and Oscar weren't when they were boys."
Alexandra smiled. "Maybe. But their children wouldn't. I have great hopes of Milly."

Emil shivered. "I don't know. Seems to me it gets worse as it goes on. The worst of the Swedes is that they're never willing to find out how much they don't know. It
was like that at the University. Always so pleased with themselves! There's no getting behind that conceited Swedish grin. The Bohemians and Germans were so
different."

"Come, Emil, don't go back on your own people. Father wasn't conceited, Uncle Otto wasn't. Even Lou and Oscar weren't when they were boys."

Emil looked incredulous, but he did not dispute the point. He turned on his back and lay still for a long time, his hands locked under his head, looking up at the ceiling.
Alexandra knew that he was thinking of many things. She felt no anxiety about Emil. She had always believed in him, as she had believed in the land. He had been more
like himself since he got back from Mexico; seemed glad to be at home, and talked to her as he used to do. She had no doubt that his wandering fit was over, and that
he would soon be settled in life.

"Alexandra," said Emil suddenly, "do you remember the wild duck we saw down on the river that time?"

His sister looked up. "I often think of her. It always seems to me she's there still, just like we saw her."

"I know. It's queer what things one remembers and what things one forgets." Emil yawned and sat up. "Well, it's time to turn in." He rose, and going over to Alexandra
stooped down and kissed her lightly on the cheek. "Good-night, sister. I think you did pretty well by us."

Emil took up his lamp and went upstairs. Alexandra sat finishing his new nightshirt, that must go in the top tray of his trunk.

IV

The next morning Angelique, Amedee's wife, was in the kitchen baking pies, assisted by old Mrs. Chevalier. Between the mixing-board and the stove stood the old
cradle that had been Amedee's, and in it was his black-eyed son. As Angelique, flushed and excited, with flour on her hands, stopped to smile at the baby, Emil
Bergson rode up to the kitchen door on his mare and dismounted.

"'Medee is out in the field, Emil," Angelique called as she ran across the kitchen to the oven. "He begins to cut his wheat to-day; the first wheat ready to cut anywhere
about here. He bought a new header, you know, because all the wheat's so short this year. I hope he can rent it to the neighbors, it cost so much. He and his cousins
bought a steam thresher on shares. You ought to go out and see that header work. I watched it an hour this morning, busy as I am with all the men to feed. He has a lot
of hands, but he's the only one that knows how to drive the header or how to run the engine, so he has to be everywhere at once. He's sick, too, and ought to be in his
bed."

Emil bent over Hector Baptiste, trying to make him blink his round, bead-like black eyes. "Sick? What's the matter with your daddy, kid? Been making him walk the
floor with you?"

Angelique sniffed. "Not much! We don't have that kind of babies. It was his father that kept Baptiste awake. All night I had to be getting up and making mustard
plasters to put on his stomach. He had an awful colic. He said he felt better this morning, but I don't think he ought to be out in the field, overheating himself."

Angelique did not speak with much anxiety, not because she was indifferent, but because she felt so secure in their good fortune. Only good things could happen to a
rich, energetic, handsome young man like Amedee, with a new baby in the cradle and a new header in the field.

Emil stroked the black fuzz on Baptiste's head. "I say, Angelique, one of 'Medee's grandmothers, 'way back, must have been a squaw. This kid looks exactly like the
Indian babies."

Angelique made a face at him, but old Mrs. Chevalier had been touched on a sore point, and she let out such a stream of fiery PATOIS that Emil fled from the kitchen
and mounted his mare.

Opening the pasture gate from the saddle, Emil rode across the field to the clearing where the thresher stood, driven by a stationary engine and fed from the header
boxes. As Amedee was not on the engine, Emil rode on to the wheatfield, where he recognized, on the header, the slight, wiry figure of his friend, coatless, his white
shirt puffed out by the wind, his straw hat stuck jauntily on the side of his head. The six big work-horses that drew, or rather pushed, the header, went abreast at a
rapid walk, and as they were still green at the work they required a good deal of management on Amedee's part; especially when they turned the corners, where they
divided, three and three, and then swung round into line again with a movement that looked as complicated as a wheel of artillery. Emil felt a new thrill of admiration for
his friend, and with it the old pang of envy at the way in which Amedee could do with his might what his hand found to do, and feel that, whatever it was, it was the
most important thing in the world. "I'll have to bring Alexandra up to see this thing work," Emil thought; "it's splendid!"

When he saw Emil, Amedee waved to him and called to one of his twenty cousins to take the reins. Stepping off the header without stopping it, he ran up to Emil who
had dismounted. "Come along," he called. "I have to go over to the engine for a minute. I gotta green man running it, and I gotta to keep an eye on him."

Emil thought the lad was unnaturally flushed and more excited than even the cares of managing a big farm at a critical time warranted. As they passed behind a last
year's stack, Amedee clutched at his right side and sank down for a moment on the straw.

"Ouch! I got an awful pain in me, Emil. Something's the matter with my insides, for sure."

Emil felt his fiery cheek. "You ought to go straight to bed, 'Medee, and telephone for the doctor; that's what you ought to do."

Amedee staggered up with a gesture of despair. "How can I? I got no time to be sick. Three thousand dollars' worth of new machinery to manage, and the wheat so
ripe it will begin to shatter next week. My wheat's short, but it's gotta grand full berries. What's he slowing down for? We haven't got header boxes enough to feed the
thresher, I guess."

Amedee started hot-foot across the stubble, leaning a little to the right as he ran, and waved to the engineer not to stop the engine.

Emil saw that this was no time to talk about his own affairs. He mounted his mare and rode on to Sainte-Agnes, to bid his friends there good-bye. He went first to see
Raoul Marcel, and found him innocently practising the "Gloria" for the big confirmation service on Sunday while he polished the mirrors of his father's saloon.

As Emil rode homewards at three o'clock in the afternoon, he saw Amedee staggering out of the wheatfield, supported by two of his cousins. Emil stopped and helped
them put the(c)boy
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                 2005-2009,                                                                                                                   Page 145 / 159
V
Raoul Marcel, and found him innocently practising the "Gloria" for the big confirmation service on Sunday while he polished the mirrors of his father's saloon.

As Emil rode homewards at three o'clock in the afternoon, he saw Amedee staggering out of the wheatfield, supported by two of his cousins. Emil stopped and helped
them put the boy to bed.

V

When Frank Shabata came in from work at five o'clock that evening, old Moses Marcel, Raoul's father, telephoned him that Amedee had had a seizure in the
wheatfield, and that Doctor Paradis was going to operate on him as soon as the Hanover doctor got there to help. Frank dropped a word of this at the table, bolted his
supper, and rode off to SainteAgnes, where there would be sympathetic discussion of Amedee's case at Marcel's saloon.

As soon as Frank was gone, Marie telephoned Alexandra. It was a comfort to hear her friend's voice. Yes, Alexandra knew what there was to be known about
Amedee. Emil had been there when they carried him out of the field, and had stayed with him until the doctors operated for appendicitis at five o'clock. They were
afraid it was too late to do much good; it should have been done three days ago. Amedee was in a very bad way. Emil had just come home, worn out and sick himself.
She had given him some brandy and put him to bed.

Marie hung up the receiver. Poor Amedee's illness had taken on a new meaning to her, now that she knew Emil had been with him. And it might so easily have been the
other way-Emil who was ill and Amedee who was sad! Marie looked about the dusky sitting-room. She had seldom felt so utterly lonely. If Emil was asleep, there was
not even a chance of his coming; and she could not go to Alexandra for sympathy. She meant to tell Alexandra everything, as soon as Emil went away. Then whatever
was left between them would be honest.

But she could not stay in the house this evening. Where should she go? She walked slowly down through the orchard, where the evening air was heavy with the smell of
wild cotton. The fresh, salty scent of the wild roses had given way before this more powerful perfume of midsummer. Wherever those ashes-ofrose balls hung on their
milky stalks, the air about them was saturated with their breath. The sky was still red in the west and the evening star hung directly over the Bergsons' windmill. Marie
crossed the fence at the wheatfield corner, and walked slowly along the path that led to Alexandra's. She could not help feeling hurt that Emil had not come to tell her
about Amedee. It seemed to her most unnatural that he should not have come. If she were in trouble, certainly he was the one person in the world she would want to
see. Perhaps he wished her to understand that for her he was as good as gone already.

Marie stole slowly, flutteringly, along the path, like a white night-moth out of the fields. The years seemed to stretch before her like the land; spring, summer, autumn,
winter, spring; always the same patient fields, the patient little trees, the patient lives; always the same yearning, the same pulling at the chain-until the instinct to live had
torn itself and bled and weakened for the last time, until the chain secured a dead woman, who might cautiously be released. Marie walked on, her face lifted toward
the remote, inaccessible evening star.

When she reached the stile she sat down and waited. How terrible it was to love people when you could not really share their lives!

Yes, in so far as she was concerned, Emil was already gone. They couldn't meet any more. There was nothing for them to say. They had spent the last penny of their
small change; there was nothing left but gold. The day of love-tokens was past. They had now only their hearts to give each other. And Emil being gone, what was her
life to be like? In some ways, it would be easier. She would not, at least, live in perpetual fear. If Emil were once away and settled at work, she would not have the
feeling that she was spoiling his life. With the memory he left her, she could be as rash as she chose. Nobody could be the worse for it but herself; and that, surely, did
not matter. Her own case was clear. When a girl had loved one man, and then loved another while that man was still alive, everybody knew what to think of her. What
happened to her was of little consequence, so long as she did not drag other people down with her. Emil once away, she could let everything else go and live a new life
of perfect love.

Marie left the stile reluctantly. She had, after all, thought he might come. And how glad she ought to be, she told herself, that he was asleep. She left the path and went
across the pasture. The moon was almost full. An owl was hooting somewhere in the fields. She had scarcely thought about where she was going when the pond
glittered before her, where Emil had shot the ducks. She stopped and looked at it. Yes, there would be a dirty way out of life, if one chose to take it. But she did not
want to die. She wanted to live and dream-a hundred years, forever! As long as this sweetness welled up in her heart, as long as her breast could hold this treasure of
pain! She felt as the pond must feel when it held the moon like that; when it encircled and swelled with

In the morning, when Emil came downstairs, Alexandra met him in the sitting-room and put her hands on his shoulders. "Emil, I went to your room as soon as it was
light, but you were sleeping so sound I hated to wake you. There was nothing you could do, so I let you sleep. They telephoned from SainteAgnes that Amedee died at
three o'clock this morning."

VI

The Church has always held that life is for the living. On Saturday, while half the village of Sainte-Agnes was mourning for Amedee and preparing the funeral black for
his burial on Monday, the other half was busy with white dresses and white veils for the great confirmation service to-morrow, when the bishop was to confirm a class
of one hundred boys and girls. Father Duchesne divided his time between the living and the dead. All day Saturday the church was a scene of bustling activity, a little
hushed by the thought of Amedee. The choir were busy rehearsing a mass of Rossini, which they had studied and practised for this occasion. The women were
trimming the altar, the boys and girls were bringing flowers.

On Sunday morning the bishop was to drive overland to Sainte-Agnes from Hanover, and Emil Bergson had been asked to take the place of one of Amedee's cousins
in the cavalcade of forty French boys who were to ride across country to meet the bishop's carriage. At six o'clock on Sunday morning the boys met at the church. As
they stood holding their horses by the bridle, they talked in low tones of their dead comrade. They kept repeating that Amedee had always been a good boy, glancing
toward the red brick church which had played so large a part in Amedee's life, had been the scene of his most serious moments and of his happiest hours. He had
played and wrestled and sung and courted under its shadow. Only three weeks ago he had proudly carried his baby there to be christened. They could not doubt that
that invisible arm was still about Amedee; that through the church on earth he had passed to the church triumphant, the goal of the hopes and faith of so many hundred
years.

When the word was given to mount, the young men rode at a walk out of the village; but once out among the wheatfields in the morning sun, their horses and their own
youth got the better of them. A wave of zeal and fiery enthusiasm swept over them. They longed for a Jerusalem to deliver. The thud of their galloping hoofs interrupted
many a country breakfast and brought many a woman and child to the door of the farmhouses as they passed. Five miles east of Sainte-Agnes they met the bishop in
his open carriage, attended by two priests. Like one man the boys swung off their hats in a broad salute, and bowed their heads as the handsome old man lifted his two
fingers in the episcopal blessing. The horsemen closed about the carriage like a guard, and whenever a restless horse broke from control and shot down the road ahead
of the body, the bishop laughed and rubbed his plump hands together. "What fine boys!" he said to his priests. "The Church still has her cavalry."

As the troop swept past the graveyard half a mile east of the town,-the first frame church of the parish had stood there,-old Pierre Seguin was already out with his pick
 Copyright
and           (c) 2005-2009,
      spade, digging  Amedee'sInfobase
                                grave. He Media
                                            kneltCorp.
                                                  and uncovered as the bishop passed. The boys with one accord looked away from old Pierre to thePage       146on/ the
                                                                                                                                                     red church     159
hill, with the gold cross flaming on its steeple.
of the body, the bishop laughed and rubbed his plump hands together. "What fine boys!" he said to his priests. "The Church still has her cavalry."

As the troop swept past the graveyard half a mile east of the town,-the first frame church of the parish had stood there,-old Pierre Seguin was already out with his pick
and spade, digging Amedee's grave. He knelt and uncovered as the bishop passed. The boys with one accord looked away from old Pierre to the red church on the
hill, with the gold cross flaming on its steeple.

Mass was at eleven. While the church was filling, Emil Bergson waited outside, watching the wagons and buggies drive up the hill. After the bell began to ring, he saw
Frank Shabata ride up on horseback and tie his horse to the hitch-bar. Marie, then, was not coming. Emil turned and went into the church. Amedee's was the only
empty pew, and he sat down in it. Some of Amedee's cousins were there, dressed in black and weeping. When all the pews were full, the old men and boys packed
the open space at the back of the church, kneeling on the floor. There was scarcely a family in town that was not represented in the confirmation class, by a cousin, at
least. The new communicants, with their clear, reverent faces, were beautiful to look upon as they entered in a body and took the front benches reserved for them.
Even before the Mass began, the air was charged with feeling. The choir had never sung so well and Raoul Marcel, in the "Gloria," drew even the bishop's eyes to the
organ loft. For the offertory he sang Gounod's "Ave Maria,"-always spoken of in Sainte-Agnes as "the Ave Maria."

Emil began to torture himself with questions about Marie. Was she ill? Had she quarreled with her husband? Was she too unhappy to find comfort even here? Had she,
perhaps, thought that he would come to her? Was she waiting for him? Overtaxed by excitement and sorrow as he was, the rapture of the service took hold upon his
body and mind. As he listened to Raoul, he seemed to emerge from the conflicting emotions which had been whirling him about and sucking him under. He felt as if a
clear light broke upon his mind, and with it a conviction that good was, after all, stronger than evil, and that good was possible to men. He seemed to discover that
there was a kind of rapture in which he could love forever without faltering and without sin. He looked across the heads of the people at Frank Shabata with calmness.
That rapture was for those who could feel it; for people who could not, it was non-existent. He coveted nothing that was Frank Shabata's. The spirit he had met in
music was his own. Frank Shabata had never found it; would never find it if he lived beside it a thousand years; would have destroyed it if he had found it, as Herod
slew the innocents, as Rome slew the martyrs.

SAN-CTA MARI-I-I-A,

wailed Raoul from the organ loft;

O-RA PRO NO-O-BIS!

And it did not occur to Emil that any one had ever reasoned thus before, that music had ever before given a man this equivocal revelation.

The confirmation service followed the Mass. When it was over, the congregation thronged about the newly confirmed. The girls, and even the boys, were kissed and
embraced and wept over. All the aunts and grandmothers wept with joy. The housewives had much ado to tear themselves away from the general rejoicing and hurry
back to their kitchens. The country parishioners were staying in town for dinner, and nearly every house in Sainte-Agnes entertained visitors that day. Father Duchesne,
the bishop, and the visiting priests dined with Fabien Sauvage, the banker. Emil and Frank Shabata were both guests of old Moise Marcel. After dinner Frank and old
Moise retired to the rear room of the saloon to play California Jack and drink their cognac, and Emil went over to the banker's with Raoul, who had been asked to sing
for the bishop.

At three o'clock, Emil felt that he could stand it no longer. He slipped out under cover of "The Holy City," followed by Malvina's wistful eye, and went to the stable for
his mare. He was at that height of excitement from which everything is foreshortened, from which life seems short and simple, death very near, and the soul seems to
soar like an eagle. As he rode past the graveyard he looked at the brown hole in the earth where Amedee was to lie, and felt no horror. That, too, was beautiful, that
simple doorway into forgetfulness. The heart, when it is too much alive, aches for that brown earth, and ecstasy has no fear of death. It is the old and the poor and the
maimed who shrink from that brown hole; its wooers are found among the young, the passionate, the gallant-hearted. It was not until he had passed the graveyard that
Emil realized where he was going. It was the hour for saying good-bye. It might be the last time that he would see her alone, and today he could leave her without
rancor, without bitterness.

Everywhere the grain stood ripe and the hot afternoon was full of the smell of the ripe wheat, like the smell of bread baking in an oven. The breath of the wheat and the
sweet clover passed him like pleasant things in a dream. He could feel nothing but the sense of diminishing distance. It seemed to him that his mare was flying, or running
on wheels, like a railway train. The sunlight, flashing on the window-glass of the big red barns, drove him wild with joy. He was like an arrow shot from the bow. His
life poured itself out along the road before him as he rode to the Shabata farm.

When Emil alighted at the Shabatas' gate, his horse was in a lather. He tied her in the stable and hurried to the house. It was empty. She might be at Mrs. Hiller's or
with Alexandra. But anything that reminded him of her would be enough, the orchard, the mulberry tree. . . When he reached the orchard the sun was hanging low over
the wheatfield. Long fingers of light reached through the apple branches as through a net; the orchard was riddled and shot with gold; light was the reality, the trees
were merely interferences that reflected and refracted light. Emil went softly down between the cherry trees toward the wheatfield. When he came to the corner, he
stopped short and put his hand over his mouth. Marie was lying on her side under the white mulberry tree, her face half hidden in the grass, her eyes closed, her hands
lying limply where they had happened to fall. She had lived a day of her new life of perfect love, and it had left her like this. Her breast rose and fell faintly, as if she
were asleep. Emil threw himself down beside her and took her in his arms. The blood came back to her cheeks, her amber eyes opened slowly, and in them Emil saw
his own face and the orchard and the sun. "I was dreaming this," she whispered, hiding her face against him, "don't take my dream away!"

VII

When Frank Shabata got home that night, he found Emil's mare in his stable. Such an impertinence amazed him. Like everybody else, Frank had had an exciting day.
Since noon he had been drinking too much, and he was in a bad temper. He talked bitterly to himself while he put his own horse away, and as he went up the path and
saw that the house was dark he felt an added sense of injury. He approached quietly and listened on the doorstep. Hearing nothing, he opened the kitchen door and
went softly from one room to another. Then he went through the house again, upstairs and down, with no better result. He sat down on the bottom step of the box
stairway and tried to get his wits together. In that unnatural quiet there was no sound but his own heavy breathing. Suddenly an owl began to hoot out in the fields.
Frank lifted his head. An idea flashed into his mind, and his sense of injury and outrage grew. He went into his bedroom and took his murderous 405 Winchester from
the closet.

When Frank took up his gun and walked out of the house, he had not the faintest purpose of doing anything with it. He did not believe that he had any real grievance.
But it gratified him to feel like a desperate man. He had got into the habit of seeing himself always in desperate straits. His unhappy temperament was like a cage; he
could never get out of it; and he felt that other people, his wife in particular, must have put him there. It had never more than dimly occurred to Frank that he made his
own unhappiness. Though he took up his gun with dark projects in his mind, he would have been paralyzed with fright had he known that there was the slightest
probability of his ever carrying any of them out.

Frank  went (c)
 Copyright  slowly  down to Infobase
                2005-2009,   the orchard gate, Corp.
                                       Media   stopped and stood for a moment lost in thought. He retraced his steps and looked through the barn and the hayloft. Then
                                                                                                                                                  Page 147 / 159
he went out to the road, where he took the footpath along the outside of the orchard hedge. The hedge was twice as tall as Frank himself, and so dense that one could
see through it only by peering closely between the leaves. He could see the empty path a long way in the moonlight. His mind traveled ahead to the stile, which he
always thought of as haunted by Emil Bergson. But why had he left his horse?
could never get out of it; and he felt that other people, his wife in particular, must have put him there. It had never more than dimly occurred to Frank that he made his
own unhappiness. Though he took up his gun with dark projects in his mind, he would have been paralyzed with fright had he known that there was the slightest
probability of his ever carrying any of them out.

Frank went slowly down to the orchard gate, stopped and stood for a moment lost in thought. He retraced his steps and looked through the barn and the hayloft. Then
he went out to the road, where he took the footpath along the outside of the orchard hedge. The hedge was twice as tall as Frank himself, and so dense that one could
see through it only by peering closely between the leaves. He could see the empty path a long way in the moonlight. His mind traveled ahead to the stile, which he
always thought of as haunted by Emil Bergson. But why had he left his horse?

At the wheatfield corner, where the orchard hedge ended and the path led across the pasture to the Bergsons', Frank stopped. In the warm, breathless night air he
heard a murmuring sound, perfectly inarticulate, as low as the sound of water coming from a spring, where there is no fall, and where there are no stones to fret it.
Frank strained his ears. It ceased. He held his breath and began to tremble. Resting the butt of his gun on the ground, he parted the mulberry leaves softly with his
fingers and peered through the hedge at the dark figures on the grass, in the shadow of the mulberry tree. It seemed to him that they must feel his eyes, that they must
hear him breathing. But they did not. Frank, who had always wanted to see things blacker than they were, for once wanted to believe less than he saw. The woman
lying in the shadow might so easily be one of the Bergsons' farm-girls. . . . Again the murmur, like water welling out of the ground. This time he heard it more distinctly,
and his blood was quicker than his brain. He began to act, just as a man who falls into the fire begins to act. The gun sprang to his shoulder, he sighted mechanically and
fired three times without stopping, stopped without knowing why. Either he shut his eyes or he had vertigo. He did not see anything while he was firing. He thought he
heard a cry simultaneous with the second report, but he was not sure. He peered again through the hedge, at the two dark figures under the tree. They had fallen a little
apart from each other, and were perfectly still- No, not quite; in a white patch of light, where the moon shone through the branches, a man's hand was plucking
spasmodically at the grass.

Suddenly the woman stirred and uttered a cry, then another, and another. She was living! She was dragging herself toward the hedge! Frank dropped his gun and ran
back along the path, shaking, stumbling, gasping. He had never imagined such horror. The cries followed him. They grew fainter and thicker, as if she were choking. He
dropped on his knees beside the hedge and crouched like a rabbit, listening; fainter, fainter; a sound like a whine; again-a moan-another-silence. Frank scrambled to his
feet and ran on, groaning and praying. From habit he went toward the house, where he was used to being soothed when he had worked himself into a frenzy, but at the
sight of the black, open door, he started back. He knew that he had murdered somebody, that a woman was bleeding and moaning in the orchard, but he had not
realized before that it was his wife. The gate stared him in the face. He threw his hands over his head. Which way to turn? He lifted his tormented face and looked at
the sky. "Holy Mother of God, not to suffer! She was a good girl-not to suffer!"

Frank had been wont to see himself in dramatic situations; but now, when he stood by the windmill, in the bright space between the barn and the house, facing his own
black doorway, he did not see himself at all. He stood like the hare when the dogs are approaching from all sides. And he ran like a hare, back and forth about that
moonlit space, before he could make up his mind to go into the dark stable for a horse. The thought of going into a doorway was terrible to him. He caught Emil's horse
by the bit and led it out. He could not have buckled a bridle on his own. After two or three attempts, he lifted himself into the saddle and started for Hanover. If he
could catch the one o'clock train, he had money enough to get as far as Omaha.

While he was thinking dully of this in some less sensitized part of his brain, his acuter faculties were going over and over the cries he had heard in the orchard. Terror
was the only thing that kept him from going back to her, terror that she might still be she, that she might still be suffering. A woman, mutilated and bleeding in his
orchard-it was because it was a woman that he was so afraid. It was inconceivable that he should have hurt a woman. He would rather be eaten by wild beasts than
see her move on the ground as she had moved in the orchard. Why had she been so careless? She knew he was like a crazy man when he was angry. She had more
than once taken that gun away from him and held it, when he was angry with other people. Once it had gone off while they were struggling over it. She was never
afraid. But, when she knew him, why hadn't she been more careful? Didn't she have all summer before her to love Emil Bergson in, without taking such chances?
Probably she had met the Smirka boy, too, down there in the orchard. He didn't care. She could have met all the men on the Divide there, and welcome, if only she
hadn't brought this horror on him.

There was a wrench in Frank's mind. He did not honestly believe that of her. He knew that he was doing her wrong. He stopped his horse to admit this to himself the
more directly, to think it out the more clearly. He knew that he was to blame. For three years he had been trying to break her spirit. She had a way of making the best
of things that seemed to him a sentimental affectation. He wanted his wife to resent that he was wasting his best years among these stupid and unappreciative people;
but she had seemed to find the people quite good enough. If he ever got rich he meant to buy her pretty clothes and take her to California in a Pullman car, and treat
her like a lady; but in the mean time he wanted her to feel that life was as ugly and as unjust as he felt it. He had tried to make her life ugly. He had refused to share any
of the little pleasures she was so plucky about making for herself. She could be gay about the least thing in the world; but she must be gay! When she first came to him,
her faith in him, her adoration- Frank struck the mare with his fist. Why had Marie made him do this thing; why had she brought this upon him? He was overwhelmed
by sickening misfortune. All at once he heard her cries again-he had forgotten for a moment. "Maria," he sobbed aloud, "Maria!"

When Frank was halfway to Hanover, the motion of his horse brought on a violent attack of nausea. After it had passed, he rode on again, but he could think of nothing
except his physical weakness and his desire to be comforted by his wife. He wanted to get into his own bed. Had his wife been at home, he would have turned and
gone back to her meekly enough.

VIII

When old Ivar climbed down from his loft at four o'clock the next morning, he came upon Emil's mare, jaded and lather-stained, her bridle broken, chewing the
scattered tufts of hay outside the stable door. The old man was thrown into a fright at once. He put the mare in her stall, threw her a measure of oats, and then set out
as fast as his bow-legs could carry him on the path to the nearest neighbor.

"Something is wrong with that boy. Some misfortune has come upon us. He would never have used her so, in his right senses. It is not his way to abuse his mare," the
old man kept muttering, as he scuttled through the short, wet pasture grass on his bare feet.

While Ivar was hurrying across the fields, the first long rays of the sun were reaching down between the orchard boughs to those two dewdrenched figures. The story
of what had happened was written plainly on the orchard grass, and on the white mulberries that had fallen in the night and were covered with dark stain. For Emil the
chapter had been short. He was shot in the heart, and had rolled over on his back and died. His face was turned up to the sky and his brows were drawn in a frown, as
if he had realized that something had befallen him. But for Marie Shabata it had not been so easy. One ball had torn through her right lung, another had shattered the
carotid artery. She must have started up and gone toward the hedge, leaving a trail of blood. There she had fallen and bled. From that spot there was another trail,
heavier than the first, where she must have dragged herself back to Emil's body. Once there, she seemed not to have struggled any more. She had lifted her head to her
lover's breast, taken his hand in both her own, and bled quietly to death. She was lying on her right side in an easy and natural position, her cheek on Emil's shoulder.
On her face there was a look of ineffable content. Her lips were parted a little; her eyes were lightly closed, as if in a day-dream or a light slumber. After she lay down
there, she seemed not to have moved an eyelash. The hand she held was covered with dark stains, where she had kissed it.

But the stained, slippery grass, the darkened mulberries, told only half the story. Above Marie and Emil, two white butterflies from Frank's alfalfa-field were fluttering in
and  out among
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            (c) 2005-2009,      shadows;
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                                        Media    and soaring, now close together, now far apart; and in the long grass by the fence the last wild rosesPage
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their pink hearts to die.

When Ivar reached the path by the hedge, he saw Shabata's rifle lying in the way. He turned and peered through the branches, falling upon his knees as if his legs had
there, she seemed not to have moved an eyelash. The hand she held was covered with dark stains, where she had kissed it.

But the stained, slippery grass, the darkened mulberries, told only half the story. Above Marie and Emil, two white butterflies from Frank's alfalfa-field were fluttering in
and out among the interlacing shadows; diving and soaring, now close together, now far apart; and in the long grass by the fence the last wild roses of the year opened
their pink hearts to die.

When Ivar reached the path by the hedge, he saw Shabata's rifle lying in the way. He turned and peered through the branches, falling upon his knees as if his legs had
been mowed from under him. "Merciful God!" he groaned;

Alexandra, too, had risen early that morning, because of her anxiety about Emil. She was in Emil's room upstairs when, from the window, she saw Ivar coming along
the path that led from the Shabatas'. He was running like a spent man, tottering and lurching from side to side. Ivar never drank, and Alexandra thought at once that one
of his spells had come upon him, and that he must be in a very bad way indeed. She ran downstairs and hurried out to meet him, to hide his infirmity from the eyes of
her household. The old man fell in the road at her feet and caught her hand, over which he bowed his shaggy head. "Mistress, mistress," he sobbed, "it has fallen! Sin
and death for the young ones! God have mercy upon us!"

Part V

Alexandra

I

Ivar was sitting at a cobbler's bench in the barn, mending harness by the light of a lantern and repeating to himself the 101st Psalm. It was only five o'clock of a mid-
October day, but a storm had come up in the afternoon, bringing black clouds, a cold wind and torrents of rain. The old man wore his buffalo-skin coat, and
occasionally stopped to warm his fingers at the lantern. Suddenly a woman burst into the shed, as if she had been blown in, accompanied by a shower of rain-drops. It
was Signa, wrapped in a man's overcoat and wearing a pair of boots over her shoes. In time of trouble Signa had come back to stay with her mistress, for she was the
only one of the maids from whom Alexandra would accept much personal service. It was three months now since the news of the terrible thing that had happened in
Frank Shabata's orchard had first run like a fire over the Divide. Signa and Nelse were staying on with Alexandra until winter.

"Ivar," Signa exclaimed as she wiped the rain from her face, "do you know where she is?"

The old man put down his cobbler's knife. "Who, the mistress?"

"Yes. She went away about three o'clock. I happened to look out of the window and saw her going across the fields in her thin dress and sun-hat. And now this storm
has come on. I thought she was going to Mrs. Hiller's, and I telephoned as soon as the thunder stopped, but she had not been there. I'm afraid she is out somewhere
and will get her death of cold."

Ivar put on his cap and took up the lantern. "JA, JA, we will see. I will hitch the boy's mare to the cart and go."

Signa followed him across the wagon-shed to the horses' stable. She was shivering with cold and excitement. "Where do you suppose she can be, Ivar?"

The old man lifted a set of single harness carefully from its peg. "How should I know?"

"But you think she is at the graveyard, don't you?" Signa persisted. "So do I. Oh, I wish she would be more like herself! I can't believe it's Alexandra Bergson come to
this, with no head about anything. I have to tell her when to eat and when to go to bed."

"Patience, patience, sister," muttered Ivar as he settled the bit in the horse's mouth. "When the eyes of the flesh are shut, the eyes of the spirit are open. She will have a
message from those who are gone, and that will bring her peace. Until then we must bear with her. You and I are the only ones who have weight with her. She trusts
us."

"How awful it's been these last three months." Signa held the lantern so that he could see to buckle the straps. "It don't seem right that we must all be so miserable. Why
do we all have to be punished? Seems to me like good times would never come again."

Ivar expressed himself in a deep sigh, but said nothing. He stooped and took a sandburr from his toe.

"Ivar," Signa asked suddenly, "will you tell me why you go barefoot? All the time I lived here in the house I wanted to ask you. Is it for a penance, or what?"

"No, sister. It is for the indulgence of the body. From my youth up I have had a strong, rebellious body, and have been subject to every kind of temptation. Even in age
my temptations are prolonged. It was necessary to make some allowances; and the feet, as I understand it, are free members. There is no divine prohibition for them in
the Ten Commandments. The hands, the tongue, the eyes, the heart, all the bodily desires we are commanded to subdue; but the feet are free members. I indulge them
without harm to any one, even to trampling in filth when my desires are low. They are quickly cleaned again."

Signa did not laugh. She looked thoughtful as she followed Ivar out to the wagon-shed and held the shafts up for him, while he backed in the mare and buckled the
hold-backs. "You have been a good friend to the mistress, Ivar," she murmured.

"And you, God be with you," replied Ivar as he clambered into the cart and put the lantern under the oilcloth lap-cover. "Now for a ducking, my girl," he said to the
mare, gathering up the reins.

As they emerged from the shed, a stream of water, running off the thatch, struck the mare on the neck. She tossed her head indignantly, then struck out bravely on the
soft ground, slipping back again and again as she climbed the hill to the main road. Between the rain and the darkness Ivar could see very little, so he let Emil's mare
have the rein, keeping her head in the right direction. When the ground was level, he turned her out of the dirt road upon the sod, where she was able to trot without
slipping.

Before Ivar reached the graveyard, three miles from the house, the storm had spent itself, and the downpour had died into a soft, dripping rain. The sky and the land
were a dark smoke color, and seemed to be coming together, like two waves. When Ivar stopped at the gate and swung out his lantern, a white figure rose from beside
John Bergson's white stone.

The old man sprang to the ground and shuffled toward the gate calling, "Mistress, mistress!"
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Alexandra hurried to meet him and put her hand on his shoulder. "TYST! Ivar. There's nothing to be worried about. I'm sorry if I've scared you all. I didn't notice the
storm till it was on me, and I couldn't walk against it. I'm glad you've come. I am so tired I didn't know how I'd ever get home."
were a dark smoke color, and seemed to be coming together, like two waves. When Ivar stopped at the gate and swung out his lantern, a white figure rose from beside
John Bergson's white stone.

The old man sprang to the ground and shuffled toward the gate calling, "Mistress, mistress!"

Alexandra hurried to meet him and put her hand on his shoulder. "TYST! Ivar. There's nothing to be worried about. I'm sorry if I've scared you all. I didn't notice the
storm till it was on me, and I couldn't walk against it. I'm glad you've come. I am so tired I didn't know how I'd ever get home."

Ivar swung the lantern up so that it shone in her face. "GUD! You are enough to frighten us, mistress. You look like a drowned woman. How could you do such a
thing!"

Groaning and mumbling he led her out of the gate and helped her into the cart, wrapping her in the dry blankets on which he had been sitting.

Alexandra smiled at his solicitude. "Not much use in that, Ivar. You will only shut the wet in. I don't feel so cold now; but I'm heavy and numb. I'm glad you came."

Ivar turned the mare and urged her into a sliding trot. Her feet sent back a continual spatter of mud.

Alexandra spoke to the old man as they jogged along through the sullen gray twilight of the storm. "Ivar, I think it has done me good to get cold clear through like this,
once. I don't believe I shall suffer so much any more. When you get so near the dead, they seem more real than the living. Worldly thoughts leave one. Ever since Emil
died, I've suffered so when it rained. Now that I've been out in it with him, I shan't dread it. After you once get cold clear through, the feeling of the rain on you is
sweet. It seems to bring back feelings you had when you were a baby. It carries you back into the dark, before you were born; you can't see things, but they come to
you, somehow, and you know them and aren't afraid of them. Maybe it's like that with the dead. If they feel anything at all, it's the old things, before they were born,
that comfort people like the feeling of their own bed does when they are little."

"Mistress," said Ivar reproachfully, "those are bad thoughts. The dead are in Paradise."

Then he hung his head, for he did not believe that Emil was in Paradise.

When they got home, Signa had a fire burning in the sitting-room stove. She undressed Alexandra and gave her a hot footbath, while Ivar made ginger tea in the
kitchen. When Alexandra was in bed, wrapped in hot blankets, Ivar came in with his tea and saw that she drank it. Signa asked permission to sleep on the slat lounge
outside her door. Alexandra endured their attentions patiently, but she was glad when they put out the lamp and left her. As she lay alone in the dark, it occurred to her
for the first time that perhaps she was actually tired of life. All the physical operations of life seemed difficult and painful. She longed to be free from her own body,
which ached and was so heavy. And longing itself was heavy: she yearned to be free of that.

As she lay with her eyes closed, she had again, more vividly than for many years, the old illusion of her girlhood, of being lifted and carried lightly by some one very
strong. He was with her a long while this time, and carried her very far, and in his arms she felt free from pain. When he laid her down on her bed again, she opened her
eyes, and, for the first time in her life, she saw him, saw him clearly, though the room was dark, and his face was covered. He was standing in the doorway of her room.
His white cloak was thrown over his face, and his head was bent a little forward. His shoulders seemed as strong as the foundations of the world. His right arm, bared
from the elbow, was dark and gleaming, like bronze, and she knew at once that it was the arm of the mightiest of all lovers. She knew at last for whom it was she had
waited, and where he would carry her. That, she told herself, was very well. Then she went to sleep.

Alexandra wakened in the morning with nothing worse than a hard cold and a stiff shoulder. She kept her bed for several days, and it was during that time that she
formed a resolution to go to Lincoln to see Frank Shabata. Ever since she last saw him in the courtroom, Frank's haggard face and wild eyes had haunted her. The trial
had lasted only three days. Frank had given himself up to the police in Omaha and pleaded guilty of killing without malice and without premeditation. The gun was, of
course, against him, and the judge had given him the full sentence,-ten years. He had now been in the State Penitentiary for a month.

Frank was the only one, Alexandra told herself, for whom anything could be done. He had been less in the wrong than any of them, and he was paying the heaviest
penalty. She often felt that she herself had been more to blame than poor Frank. From the time the Shabatas had first moved to the neighboring farm, she had omitted
no opportunity of throwing Marie and Emil together. Because she knew Frank was surly about doing little things to help his wife, she was always sending Emil over to
spade or plant or carpenter for Marie. She was glad to have Emil see as much as possible of an intelligent, city-bred girl like their neighbor; she noticed that it improved
his manners. She knew that Emil was fond of Marie, but it had never occurred to her that Emil's feeling might be different from her own. She wondered at herself now,
but she had never thought of danger in that direction. If Marie had been unmarried,-oh, yes! Then she would have kept her eyes open. But the mere fact that she was
Shabata's wife, for Alexandra, settled everything. That she was beautiful, impulsive, barely two years older than Emil, these facts had had no weight with Alexandra.
Emil was a good boy, and only bad boys ran after married women.

Now, Alexandra could in a measure realize that Marie was, after all, Marie; not merely a "married woman." Sometimes, when Alexandra thought of her, it was with an
aching tenderness. The moment she had reached them in the orchard that morning, everything was clear to her. There was something about those two lying in the grass,
something in the way Marie had settled her cheek on Emil's shoulder, that told her everything. She wondered then how they could have helped loving each other; how
she could have helped knowing that they must. Emil's cold, frowning face, the girl's content-Alexandra had felt awe of them, even in the first shock of her grief.

The idleness of those days in bed, the relaxation of body which attended them, enabled Alexandra to think more calmly than she had done since Emil's death. She and
Frank, she told herself, were left out of that group of friends who had been overwhelmed by disaster. She must certainly see Frank Shabata. Even in the courtroom her
heart had grieved for him. He was in a strange country, he had no kinsmen or friends, and in a moment he had ruined his life. Being what he was, she felt, Frank could
not have acted otherwise. She could understand his behavior more easily than she could understand Marie's. Yes, she must go to Lincoln to see Frank Shabata.

The day after Emil's funeral, Alexandra had written to Carl Linstrum; a single page of notepaper, a bare statement of what had happened. She was not a woman who
could write much about such a thing, and about her own feelings she could never write very freely. She knew that Carl was away from post-offices, prospecting
somewhere in the interior. Before he started he had written her where he expected to go, but her ideas about Alaska were vague. As the weeks went by and she heard
nothing from him, it seemed to Alexandra that her heart grew hard against Carl. She began to wonder whether she would not do better to finish her life alone. What
was left of life seemed unimportant.

II

Late in the afternoon of a brilliant October day, Alexandra Bergson, dressed in a black suit and traveling-hat, alighted at the Burlington depot in Lincoln. She drove to
the Lindell Hotel, where she had stayed two years ago when she came up for Emil's Commencement. In spite of her usual air of sureness and selfpossession, Alexandra
felt ill at ease in hotels, and she was glad, when she went to the clerk's desk to register, that there were not many people in the lobby. She had her supper early,
wearing her hat and black jacket down to the dining-room and carrying her handbag. After supper she went out for a walk.
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It was growing dark when she reached the university campus. She did not go into the grounds, but walked slowly up and down the stone walk outside the long iron
fence, looking through at the young men who were running from one building to another, at the lights shining from the armory and the library. A squad of cadets were
going through their drill behind the armory, and the commands of their young officer rang out at regular intervals, so sharp and quick that Alexandra could not
Late in the afternoon of a brilliant October day, Alexandra Bergson, dressed in a black suit and traveling-hat, alighted at the Burlington depot in Lincoln. She drove to
the Lindell Hotel, where she had stayed two years ago when she came up for Emil's Commencement. In spite of her usual air of sureness and selfpossession, Alexandra
felt ill at ease in hotels, and she was glad, when she went to the clerk's desk to register, that there were not many people in the lobby. She had her supper early,
wearing her hat and black jacket down to the dining-room and carrying her handbag. After supper she went out for a walk.

It was growing dark when she reached the university campus. She did not go into the grounds, but walked slowly up and down the stone walk outside the long iron
fence, looking through at the young men who were running from one building to another, at the lights shining from the armory and the library. A squad of cadets were
going through their drill behind the armory, and the commands of their young officer rang out at regular intervals, so sharp and quick that Alexandra could not
understand them. Two stalwart girls came down the library steps and out through one of the iron gates. As they passed her, Alexandra was pleased to hear them
speaking Bohemian to each other. Every few moments a boy would come running down the flagged walk and dash out into the street as if he were rushing to announce
some wonder to the world. Alexandra felt a great tenderness for them all. She wished one of them would stop and speak to her. She wished she could ask them
whether they had known Emil.

As she lingered by the south gate she actually did encounter one of the boys. He had on his drill cap and was swinging his books at the end of a long strap. It was dark
by this time; he did not see her and ran against her. He snatched off his cap and stood bareheaded and panting. "I'm awfully sorry," he said in a bright, clear voice, with
a rising inflection, as if he expected her to say something.

"Oh, it was my fault!" said Alexandra eagerly. "Are you an old student here, may I ask?"

"No, ma'am. I'm a Freshie, just off the farm. Cherry County. Were you hunting somebody?"

"No, thank you. That is-" Alexandra wanted to detain him. "That is, I would like to find some of my brother's friends. He graduated two years ago."

"Then you'd have to try the Seniors, wouldn't you? Let's see; I don't know any of them yet, but there'll be sure to be some of them around the library. That red building,
right there," he pointed.

"Thank you, I'll try there," said Alexandra lingeringly.

"Oh, that's all right! Good-night." The lad clapped his cap on his head and ran straight down Eleventh Street. Alexandra looked after him wistfully.

She walked back to her hotel unreasonably comforted. "What a nice voice that boy had, and how polite he was. I know Emil was always like that to women." And
again, after she had undressed and was standing in her nightgown, brushing her long, heavy hair by the electric light, she remembered him and said to herself, "I don't
think I ever heard a nicer voice than that boy had. I hope he will get on well here. Cherry County; that's where the hay is so fine, and the coyotes can scratch down to
water."

At nine o'clock the next morning Alexandra presented herself at the warden's office in the State Penitentiary. The warden was a German, a ruddy, cheerful-looking man
who had formerly been a harness-maker. Alexandra had a letter to him from the German banker in Hanover. As he glanced at the letter, Mr. Schwartz put away his
pipe.

"That big Bohemian, is it? Sure, he's gettin' along fine," said Mr. Schwartz cheerfully.

"I am glad to hear that. I was afraid he might be quarrelsome and get himself into more trouble. Mr. Schwartz, if you have time, I would like to tell you a little about
Frank Shabata, and why I am interested in him."

The warden listened genially while she told him briefly something of Frank's history and character, but he did not seem to find anything unusual in her account.

"Sure, I'll keep an eye on him. We'll take care of him all right," he said, rising. "You can talk to him here, while I go to see to things in the kitchen. I'll have him sent in.
He ought to be done washing out his cell by this time. We have to keep 'em clean, you know."

The warden paused at the door, speaking back over his shoulder to a pale young man in convicts' clothes who was seated at a desk in the corner, writing in a big
ledger.

"Bertie, when 1037 is brought in, you just step out and give this lady a chance to talk."

The young man bowed his head and bent over his ledger again.

When Mr. Schwartz disappeared, Alexandra thrust her black-edged handkerchief nervously into her handbag. Coming out on the streetcar she had not had the least
dread of meeting Frank. But since she had been here the sounds and smells in the corridor, the look of the men in convicts' clothes who passed the glass door of the
warden's office, affected her unpleasantly.

The warden's clock ticked, the young convict's pen scratched busily in the big book, and his sharp shoulders were shaken every few seconds by a loose cough which
he tried to smother. It was easy to see that he was a sick man. Alexandra looked at him timidly, but he did not once raise his eyes. He wore a white shirt under his
striped jacket, a high collar, and a necktie, very carefully tied. His hands were thin and white and well cared for, and he had a seal ring on his little finger. When he
heard steps approaching in the corridor, he rose, blotted his book, put his pen in the rack, and left the room without raising his eyes. Through the door he opened a
guard came in, bringing Frank Shabata.

"You the lady that wanted to talk to 1037? Here he is. Be on your good behavior, now. He can set down, lady," seeing that Alexandra remained standing. "Push that
white button when you're through with him, and I'll come."

The guard went out and Alexandra and Frank were left alone.

Alexandra tried not to see his hideous clothes. She tried to look straight into his face, which she could scarcely believe was his. It was already bleached to a chalky
gray. His lips were colorless, his fine teeth looked yellowish. He glanced at Alexandra sullenly, blinked as if he had come from a dark place, and one eyebrow twitched
continually. She felt at once that this interview was a terrible ordeal to him. His shaved head, showing the conformation of his skull, gave him a criminal look which he
had not had during the trial.

Alexandra held out her hand. "Frank," she said, her eyes filling suddenly, "I hope you'll let me be friendly with you. I understand how you did it. I don't feel hard toward
you. They were
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Frank jerked a dirty blue handkerchief from his trousers pocket. He had begun to cry. He turned away from Alexandra. "I never did mean to do not'ing to dat woman,"
he muttered. "I never mean to do not'ing to dat boy. I ain't had not'ing ag'in' dat boy. I always like dat boy fine. An' then I find him-" He stopped. The feeling went out
had not had during the trial.

Alexandra held out her hand. "Frank," she said, her eyes filling suddenly, "I hope you'll let me be friendly with you. I understand how you did it. I don't feel hard toward
you. They were more to blame than you."

Frank jerked a dirty blue handkerchief from his trousers pocket. He had begun to cry. He turned away from Alexandra. "I never did mean to do not'ing to dat woman,"
he muttered. "I never mean to do not'ing to dat boy. I ain't had not'ing ag'in' dat boy. I always like dat boy fine. An' then I find him-" He stopped. The feeling went out
of his face and eyes. He dropped into a chair and sat looking stolidly at the floor, his hands hanging loosely between his knees, the handkerchief lying across his striped
leg. He seemed to have stirred up in his mind a disgust that had paralyzed his faculties.

"I haven't come up here to blame you, Frank. I think they were more to blame than you." Alexandra, too, felt benumbed.

Frank looked up suddenly and stared out of the office window. "I guess dat place all go to hell what I work so hard on," he said with a slow, bitter smile. "I not care a
damn." He stopped and rubbed the palm of his hand over the light bristles on his head with annoyance. "I no can t'ink without my hair," he complained. "I forget English.
We not talk here, except swear."

Alexandra was bewildered. Frank seemed to have undergone a change of personality. There was scarcely anything by which she could recognize her handsome
Bohemian neighbor. He seemed, somehow, not altogether human. She did not know what to say to him.

"You do not feel hard to me, Frank?" she asked at last.

Frank clenched his fist and broke out in excitement. "I not feel hard at no woman. I tell you I not that kind-a man. I never hit my wife. No, never I hurt her when she
devil me something awful!" He struck his fist down on the warden's desk so hard that he afterward stroked it absently. A pale pink crept over his neck and face. "Two,
t'ree years I know dat woman don' care no more 'bout me, Alexandra Bergson. I know she after some other man. I know her, oo-oo! An' I ain't never hurt her. I never
would-a done dat, if I ain't had dat gun along. I don' know what in hell make me take dat gun. She always say I ain't no man to carry gun. If she been in dat house,
where she ought-a been- But das a foolish talk."

Frank rubbed his head and stopped suddenly, as he had stopped before. Alexandra felt that there was something strange in the way he chilled off, as if something came
up in him that extinguished his power of feeling or thinking.

"Yes, Frank," she said kindly. "I know you never meant to hurt Marie."

Frank smiled at her queerly. His eyes filled slowly with tears. "You know, I most forgit dat woman's name. She ain't got no name for me no more. I never hate my wife,
but dat woman what make me do dat- Honest to God, but I hate her! I no man to fight. I don' want to kill no boy and no woman. I not care how many men she take
under dat tree. I no care for not'ing but dat fine boy I kill, Alexandra Bergson. I guess I go crazy sure 'nough."

Alexandra remembered the little yellow cane she had found in Frank's clothes-closet. She thought of how he had come to this country a gay young fellow, so attractive
that the prettiest Bohemian girl in Omaha had run away with him. It seemed unreasonable that life should have landed him in such a place as this. She blamed Marie
bitterly. And why, with her happy, affectionate nature, should she have brought destruction and sorrow to all who had loved her, even to poor old Joe Tovesky, the
uncle who used to carry her about so proudly when she was a little girl? That was the strangest thing of all. Was there, then, something wrong in being warm-hearted
and impulsive like that? Alexandra hated to think so. But there was Emil, in the Norwegian graveyard at home, and here was Frank Shabata. Alexandra rose and took
him by the hand.

"Frank Shabata, I am never going to stop trying until I get you pardoned. I'll never give the Governor any peace. I know I can get you out of this place."

Frank looked at her distrustfully, but he gathered confidence from her face. "Alexandra," he said earnestly, "if I git out-a here, I not trouble dis country no more. I go
back where I come from; see my mother."

Alexandra tried to withdraw her hand, but Frank held on to it nervously. He put out his finger and absently touched a button on her black jacket. "Alexandra," he said
in a low tone, looking steadily at the button, "you ain' t'ink I use dat girl awful bad before-"

"No, Frank. We won't talk about that," Alexandra said, pressing his hand. "I can't help Emil now, so I'm going to do what I can for you. You know I don't go away
from home often, and I came up here on purpose to tell you this."

The warden at the glass door looked in inquiringly. Alexandra nodded, and he came in and touched the white button on his desk. The guard appeared, and with a
sinking heart Alexandra saw Frank led away down the corridor. After a few words with Mr. Schwartz, she left the prison and made her way to the street-car. She had
refused with horror the warden's cordial invitation to "go through the institution." As the car lurched over its uneven roadbed, back toward Lincoln, Alexandra thought
of how she and Frank had been wrecked by the same storm and of how, although she could come out into the sunlight, she had not much more left in her life than he.
She remembered some lines from a poem she had liked in her schooldays:- Henceforth the world will only be A wider prison-house to me,-and sighed. A disgust of life
weighed upon her heart; some such feeling as had twice frozen Frank Shabata's features while they talked together. She wished she were back on the Divide.

When Alexandra entered her hotel, the clerk held up one finger and beckoned to her. As she approached his desk, he handed her a telegram. Alexandra took the
yellow envelope and looked at it in perplexity, then stepped into the elevator without opening it. As she walked down the corridor toward her room, she reflected that
she was, in a manner, immune from evil tidings. On reaching her room she locked the door, and sitting down on a chair by the dresser, opened the telegram. It was
from Hanover, and it read:-

Arrived Hanover last night. Shall wait here until you come. Please hurry. CARL LINSTRUM.

Alexandra put her head down on the dresser and burst into tears.

III

The next afternoon Carl and Alexandra were walking across the fields from Mrs. Hiller's. Alexandra had left Lincoln after midnight, and Carl had met her at the
Hanover station early in the morning. After they reached home, Alexandra had gone over to Mrs. Hiller's to leave a little present she had bought for her in the city. They
stayed at the old lady's door but a moment, and then came out to spend the rest of the afternoon in the sunny fields.

Alexandra had taken off her black travelingsuit and put on a white dress; partly because she saw that her black clothes made Carl uncomfortable and partly because
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                                                   a little like the prison where she had worn them yesterday, and to be out of place in the open fields. Carl 152  / 159
                                                                                                                                                               had changed
very little. His cheeks were browner and fuller. He looked less like a tired scholar than when he went away a year ago, but no one, even now, would have taken him
for a man of business. His soft, lustrous black eyes, his whimsical smile, would be less against him in the Klondike than on the Divide. There are always dreamers on the
stayed at the old lady's door but a moment, and then came out to spend the rest of the afternoon in the sunny fields.

Alexandra had taken off her black travelingsuit and put on a white dress; partly because she saw that her black clothes made Carl uncomfortable and partly because
she felt oppressed by them herself. They seemed a little like the prison where she had worn them yesterday, and to be out of place in the open fields. Carl had changed
very little. His cheeks were browner and fuller. He looked less like a tired scholar than when he went away a year ago, but no one, even now, would have taken him
for a man of business. His soft, lustrous black eyes, his whimsical smile, would be less against him in the Klondike than on the Divide. There are always dreamers on the
frontier.

Carl and Alexandra had been talking since morning. Her letter had never reached him. He had first learned of her misfortune from a San Francisco paper, four weeks
old, which he had picked up in a saloon, and which contained a brief account of Frank Shabata's trial. When he put down the paper, he had already made up his mind
that he could reach Alexandra as quickly as a letter could; and ever since he had been on the way; day and night, by the fastest boats and trains he could catch. His
steamer had been held back two days by rough weather.

As they came out of Mrs. Hiller's garden they took up their talk again where they had left it.

"But could you come away like that, Carl, without arranging things? Could you just walk off and leave your business?" Alexandra asked.

Carl laughed. "Prudent Alexandra! You see, my dear, I happen to have an honest partner. I trust him with everything. In fact, it's been his enterprise from the beginning,
you know. I'm in it only because he took me in. I'll have to go back in the spring. Perhaps you will want to go with me then. We haven't turned up millions yet, but
we've got a start that's worth following. But this winter I'd like to spend with you. You won't feel that we ought to wait longer, on Emil's account, will you, Alexandra?"

Alexandra shook her head. "No, Carl; I don't feel that way about it. And surely you needn't mind anything Lou and Oscar say now. They are much angrier with me
about Emil, now, than about you. They say it was all my fault. That I ruined him by sending him to college."

"No, I don't care a button for Lou or Oscar. The moment I knew you were in trouble, the moment I thought you might need me, it all looked different. You've always
been a triumphant kind of person." Carl hesitated, looking sidewise at her strong, full figure. "But you do need me now, Alexandra?"

She put her hand on his arm. "I needed you terribly when it happened, Carl. I cried for you at night. Then everything seemed to get hard inside of me, and I thought
perhaps I should never care for you again. But when I got your telegram yesterday, then-then it was just as it used to be. You are all I have in the world, you know."

Carl pressed her hand in silence. They were passing the Shabatas' empty house now, but they avoided the orchard path and took one that led over by the pasture
pond.

"Can you understand it, Carl?" Alexandra murmured. "I have had nobody but Ivar and Signa to talk to. Do talk to me. Can you understand it? Could you have believed
that of Marie Tovesky? I would have been cut to pieces, little by little, before I would have betrayed her trust in me!"

Carl looked at the shining spot of water before them. "Maybe she was cut to pieces, too, Alexandra. I am sure she tried hard; they both did. That was why Emil went
to Mexico, of course. And he was going away again, you tell me, though he had only been home three weeks. You remember that Sunday when I went with Emil up to
the French Church fair? I thought that day there was some kind of feeling, something unusual, between them. I meant to talk to you about it. But on my way back I met
Lou and Oscar and got so angry that I forgot everything else. You mustn't be hard on them, Alexandra. Sit down here by the pond a minute. I want to tell you
something."

They sat down on the grass-tufted bank and Carl told her how he had seen Emil and Marie out by the pond that morning, more than a year ago, and how young and
charming and full of grace they had seemed to him. "It happens like that in the world sometimes, Alexandra," he added earnestly. "I've seen it before. There are women
who spread ruin around them through no fault of theirs, just by being too beautiful, too full of life and love. They can't help it. People come to them as people go to a
warm fire in winter. I used to feel that in her when she was a little girl. Do you remember how all the Bohemians crowded round her in the store that day, when she
gave Emil her candy? You remember those yellow sparks in her eyes?"

Alexandra sighed. "Yes. People couldn't help loving her. Poor Frank does, even now, I think; though he's got himself in such a tangle that for a long time his love has
been bitterer than his hate. But if you saw there was anything wrong, you ought to have told me, Carl."

Carl took her hand and smiled patiently. "My dear, it was something one felt in the air, as you feel the spring coming, or a storm in summer. I didn't SEE anything.
Simply, when I was with those two young things, I felt my blood go quicker, I felt-how shall I say it?-an acceleration of life. After I got away, it was all too delicate, too
intangible, to write about."

Alexandra looked at him mournfully. "I try to be more liberal about such things than I used to be. I try to realize that we are not all made alike. Only, why couldn't it
have been Raoul Marcel, or Jan Smirka? Why did it have to be my boy?"

"Because he was the best there was, I suppose. They were both the best you had here."

The sun was dropping low in the west when the two friends rose and took the path again. The straw-stacks were throwing long shadows, the owls were flying home to
the prairie-dog town. When they came to the corner where the pastures joined, Alexandra's twelve young colts were galloping in a drove over the brow of the hill.

"Carl," said Alexandra, "I should like to go up there with you in the spring. I haven't been on the water since we crossed the ocean, when I was a little girl. After we first
came out here I used to dream sometimes about the shipyard where father worked, and a little sort of inlet, full of masts." Alexandra paused. After a moment's thought
she said, "But you would never ask me to go away for good, would you?"

"Of course not, my dearest. I think I know how you feel about this country as well as you do yourself." Carl took her hand in both his own and pressed it tenderly.

"Yes, I still feel that way, though Emil is gone. When I was on the train this morning, and we got near Hanover, I felt something like I did when I drove back with Emil
from the river that time, in the dry year. I was glad to come back to it. I've lived here a long time. There is great peace here, Carl, and freedom. . . . I thought when I
came out of that prison, where poor Frank is, that I should never feel free again. But I do, here." Alexandra took a deep breath and looked off into the red west.

"You belong to the land," Carl murmured, "as you have always said. Now more than ever."

"Yes, now more than ever. You remember what you once said about the graveyard, and the old story writing itself over? Only it is we who write it, with the best we
have."
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They paused on the last ridge of the pasture, overlooking the house and the windmill and the stables that marked the site of John Bergson's homestead. On every side
the brown waves of the earth rolled away to meet the sky.
"You belong to the land," Carl murmured, "as you have always said. Now more than ever."

"Yes, now more than ever. You remember what you once said about the graveyard, and the old story writing itself over? Only it is we who write it, with the best we
have."

They paused on the last ridge of the pasture, overlooking the house and the windmill and the stables that marked the site of John Bergson's homestead. On every side
the brown waves of the earth rolled away to meet the sky.

"Lou and Oscar can't see those things," said Alexandra suddenly. "Suppose I do will my land to their children, what difference will that make? The land belongs to the
future, Carl; that's the way it seems to me. How many of the names on the county clerk's plat will be there in fifty years? I might as well try to will the sunset over there
to my brother's children. We come and go, but the land is always here. And the people who love it and understand it are the people who own it-for a little while."

Carl looked at her wonderingly. She was still gazing into the west, and in her face there was that exalted serenity that sometimes came to her at moments of deep
feeling. The level rays of the sinking sun shone in her clear eyes.

"Why are you thinking of such things now, Alexandra?"

"I had a dream before I went to Lincoln-But I will tell you about that afterward, after we are married. It will never come true, now, in the way I thought it might." She
took Carl's arm and they walked toward the gate. "How many times we have walked this path together, Carl. How many times we will walk it again! Does it seem to
you like coming back to your own place? Do you feel at peace with the world here? I think we shall be very happy. I haven't any fears. I think when friends marry, they
are safe. We don't suffer like-those young ones." Alexandra ended with a sigh.

They had reached the gate. Before Carl opened it, he drew Alexandra to him and kissed her softly, on her lips and on her eyes.

She leaned heavily on his shoulder. "I am tired," she murmured. "I have been very lonely, Carl."

They went into the house together, leaving the Divide behind them, under the evening star. Fortunate country, that is one day to receive hearts like Alexandra's into its
bosom, to give them out again in the yellow wheat, in the rustling corn, in the shining eyes of youth!

Chapter 26

Argument: the Weapon That Caecilius Had Slightly Brandished Against Him, Taken from the Auspices and Auguries of Birds, Octavius Retorts by Instancing the
Cases of Regulus, Mancinus, Paulus, and Caesar-And He Shows by Other Examples, That the Argument from the Oracles Is of No Greater Force Than the Others.

"And now I come to those Roman auspices and auguries which you have collected with extreme pains, and have borne testimony that they were both neglected with ill
consequences, and observed with good fortune. Certainly Clodius, and Flaminius, and Junius lost their armies on this account, because they did not judge it well to wait
for the very solemn omen given by the greedy pecking of the chickens. But what of Regulus? Did he not observe the auguries, and was taken captive? Mancinus
maintained his religious duty, and was sent under the yoke, and was given up. Paulus also had greedy chickens at Cannae, yet he was overthrown with the greater part
of the republic. Caius Caesar despised the auguries and auspices that resisted his making his voyage into Africa before the winter, and thus the more easily he both
sailed and conquered. But what and how much shall I go on to say about oracles? After his death Amphiaraus answered as to things to come, though he knew not
(while living) that he should be betrayed by his wife on account of a bracelet. The blind Tiresias saw the future, although he did not see the present. Ennius invented the
replies of the Pythian Apollo concerning Pyrrhus, although Apollo had already ceased to make verses; and that cautious and ambiguous oracle of his, failed just at the
time when men began to be at once more cultivated and less credulous. And Demosthenes, because he knew that the answers were feigned, complained that the Pythia
philippized. But sometimes, it is true, even auspices or oracles have touched the truth. Although among many falsehoods chance might appear as if it imitated
forethought; yet I will approach the very source of error and perverseness, whence all that obscurity has flowed, and both dig into it more deeply, and lay it open more
manifestly. There are some insincere and vagrant spirits degraded from their heavenly vigour by earthly stains and lusts. Now these spirits, after having lost the simplicity
of their nature by being weighed down and immersed in vices, for a solace of their calamity, cease not, now that they are ruined themselves, to ruin others; and being
depraved themselves, to infuse into others the error of their depravity and being themselves alienated from God, to separate others from God by the introduction of
degraded superstitions. The poets know that those spirits are demons; the philosophers discourse of them; Socrates knew it, who, at the nod and decision of a demon
that was at his side, either declined or undertook affairs. The Magi, also, not only know that there are demons, but, moreover, whatever miracle they affect to perform,
do it by means of demons; by their aspirations and communications they show their wondrous tricks, making either those things appear which are not, or those things
not to appear which are. Of those magicians, the first both in eloquence and in deed, Sosthenes, not only describes the true God with fitting majesty, but the angels that
are the ministers and messengers of God, even the true God. And he knew that it enhanced His veneration, that in awe of the very nod and glance of their Lord they
should tremble. The same man also declared that demons were earthly, wandering, hostile to humanity. What said Plato, who believed that it was a hard thing to find
out God? Does not he also, without hesitation, tell of both angels and demons? And in his Symposium also, does not he endeavour to explain the nature of demons?
For he will have it to be a substance between mortal and immortal-that is, mediate between body and spirit, compounded by mingling of earthly weight and heavenly
lightness; whence also he warns us of the desire of love, and he says that it is moulded and glides into the human breast, and stirs the senses, and moulds the affections,
and infuses the ardour of lust.

Chapter 27

Argument: Recapitulation-Doubtless Here Is a Source of Error: Demons Lurk Under the Statues and Images, They Haunt the Fanes, They Animate the Fibres of the
Entrails, Direct the Flights of Birds, Govern the Lots, Pour Forth Oracles Involved in False Responses-These Things Not from God; But They Are Constrained to
Confess When They Are Adjured in the Name of the True God, and Are Driven from the Possessed Bodies-Hence They Flee Hastily from the Neighbourhood of
Christians, and Stir up a Hatred Against Them in the Minds of the Gentiles Who Begin to Hate Them before They Know Them.

"These impure spirits, therefore-the demons-as is shown by the Magi, by the philosophers, and by Plato, consecrated under statues and images, lurk there, and by their
afflatus attain the authority as of a present deity; while in the meantime they are breathed into the prophets, while they dwell in the shrines, while sometimes they animate
the fibres of the entrails, control the flights of birds, direct the lots, are the cause of oracles involved in many falsehoods. For they are both deceived, and they deceive;
inasmuch as they are both ignorant of the simple truth, and for their own ruin they confess not that which they know. Thus they weigh men downwards from heaven,
and call them away from the true God to material things: they disturb the life, render all men unquiet; creeping also secretly into human bodies, with subtlety, as being
spirits, they feign diseases, alarm the minds, wrench about the limbs; that they may constrain men to worship them, being gorged with the fumes of altars or the
sacrifices of cattle, that, by remitting what they had bound, they may seem to have cured it. These raging maniacs also, whom you see rush about in public, are
moreover themselves prophets without a temple; thus they rage, thus they rave, thus they are whirled around. In them also there is a like instigation of the demon, but
there is a dissimilar occasion for their madness. From the same causes also arise those things which were spoken of a little time ago by you, that Jupiter demanded the
restoration of his games in a dream, that the Castors appeared with horses, and that a Small ship was following the leading of the matron's girdle. A great many, even
some of your own people, know all those things that the demons themselves confess concerning themselves, as often as they are driven by us from bodies by the
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                                                   prayers. Saturn himself, and Serapis, and Jupiter, and whatever demons you worship, overcome by Page           154out/ 159
                                                                                                                                                          pain, speak     what
they are; and assuredly they do not lie to their own discredit, especially when any of you are standing by. Since they themselves are the witnesses that they are demons,
believe them when they confess the truth of themselves; for when abjured by the only and true God, unwillingly the wretched beings shudder in their bodies, and either
moreover themselves prophets without a temple; thus they rage, thus they rave, thus they are whirled around. In them also there is a like instigation of the demon, but
there is a dissimilar occasion for their madness. From the same causes also arise those things which were spoken of a little time ago by you, that Jupiter demanded the
restoration of his games in a dream, that the Castors appeared with horses, and that a Small ship was following the leading of the matron's girdle. A great many, even
some of your own people, know all those things that the demons themselves confess concerning themselves, as often as they are driven by us from bodies by the
torments of our words and by the fires of our prayers. Saturn himself, and Serapis, and Jupiter, and whatever demons you worship, overcome by pain, speak out what
they are; and assuredly they do not lie to their own discredit, especially when any of you are standing by. Since they themselves are the witnesses that they are demons,
believe them when they confess the truth of themselves; for when abjured by the only and true God, unwillingly the wretched beings shudder in their bodies, and either
at once leap forth, or vanish by degrees, as the faith of the sufferer assists or the grace of the healer inspires. Thus they fly from Christians when near at hand, whom at
a distance they harassed by your means in their assemblies. And thus, introduced into the minds of the ignorant, they secretly sow there a hatred of us by means of fear.
For it is natural both to hate one whom you fear, and to injure one whom you have feared, if you can. Thus they take possession of the minds and obstruct the hearts,
that men may begin to hate us before they know us; lest, if known, they should either imitate us, or not be able to condemn us.

Chapter 28

Argument: Nor Is It Only Hatred That They Arouse Against the Christians, But They Charge Against Them Horrid Crimes, Which up to This Time Have Been Proved
by Nobody-This Is the Work of Demons-For by Them a False Report Is Both Set on Foot and Propagated-The Christians Are Falsely Accused of Sacrilege, of
Incest, of Adultery, of Parricide; And, Moreover, It Is Certain and True That the Very Same Crimes, Or Crimes Like to Or Greater Than These, Are in Fact
Committed by the Gentiles Themselves.

"BUT how unjust it is, to form a judgment on things unknown and unexamined, as you do! Believe us ourselves when penitent, for we also were the same as you, and
formerly, while yet blind and obtuse, thought the same things as you; to wit, that the Christians worshipped monsters, devoured infants, mingled in incestuous banquets.
And we did not perceive that such fables as these were always set afloat by those (newsmongers), and were never either inquired into nor proved; and that in so long a
time no one had appeared to betray (their doings), to obtain not only pardon for their crime, but also favour for its discovery: moreover, that it was to this extent not
evil, that a Christian, when accused, neither blushed nor feared, and that he only repented that he had not been one before. We, however, when we undertook to
defend and protect some sacrilegious and incestuous persons, and even parricides, did not think that these (Christians) were to be heard at all.

Sometimes even, when we affected to pity them, we were more cruelly violent against them, so as to torture them when they confessed, that they might deny, to wit,
that they might not perish; making use of a perverse inquisition against them, not to elicit the truth, but to compel a falsehood. And if any one, by reason of greater
weakness, overcome with suffering, and conquered, should deny that he was a Christian, we showed favour to him, as if by forswearing that name he had at once
atoned for all his deeds by that simple denial. Do not you acknowledge that we felt and did the same as you feel and do? when, if reason and not the instigation of a
demon were to judge, they should rather have been pressed not to disavow themselves Christians, but to confess themselves guilty of incests, of abominations, of
sacred rites polluted, of infants immolated. For with these and such as these stories, did those same demons fill up the ears of the ignorant against us, to the horror of
their execration. Nor yet was it wonderful, since the common report of men, which is, always fed by the scattering of falsehoods, is wasted away when the truth is
brought to light. Thus this is the business of demons, for by them false rumours are both sown and cherished. Thence arises what you say that you hear, that an ass's
head is esteemed among us a divine thing. Who is such a fool as to worship this? Who is so much more foolish as to believe that it is an object of worship? unless that
you even consecrate whole asses in your stables, together with your Epona, and religiously devours those same asses with Isis. Also you offer up and worship the
heads of oxen and of wethers, and you dedicate gods mingled also of a goat and a man, and gods with the faces of dogs and lions. Do you not adore and feed Apis the
ox, with the Egyptians? And you do not condemn their sacred rites instituted in honour of serpents, and crocodiles, and other beasts, and birds, and fishes, of which if
any one were to kill one of these gods, he is even punished with death. These same Egyptians, together with very many of you, are not more afraid of Isis than they are
of the pungency of onions, nor of Serapis more than they tremble. at the basest noises produced by the foulness of their bodies. He also who fables against us about
our adoration of the members of the priest, tries to confer upon us what belongs really to himself. (Ista enim impudicitae eorum forsitan sacra sint, apud quos sexus
omnis membris omnibus prostat, apud quos iota impudicitia vocatur urbanitas; qui scortorum licentiae invident, qui medios viros lambunt, libidinoso ore inguinibus
inhaerescunt, homines malae linguae etiam si tacerent, quos prius taedescit impudicitiae suae quam pudescit.) Abomination! they suffer on themselves such evil deeds,
as no age is so effeminate as to be able to bear, and no slavery so cruel as to be compelled to endure.

Chapter 29

Argument: Nor Is It More True That a Man Fastened to a Cross on Account of His Crimes Is Worshipped by Christians, for They Believe Not Only That He Was
Innocent, But with Reason That He Was God-But, on the Other Hand, the Heathens Invoke the Divine Powers of Kings Raised Into Gods by Themselves; They Pray
to Images, and Beseech Their Genii.

"These, and such as these infamous things, we are not at liberty even to hear; it is even disgraceful with any more words to defend ourselves from such charges. For you
pretend that those things are done by chaste and modest persons, which we should not believe to be done at all, unless you proved that they were true concerning
yourselves. For in that you attribute to our religion the worship of a criminal and his cross, you wander far from the neighbourhood of the truth, in thinking either that a
criminal deserved, or that an earthly being was able, to be believed God. Miserable indeed is that man whose whole hope is dependent on mortal man, for all his help is
put an end to with the extinction of the man. The Egyptians certainly choose out a man for themselves whom they may worship; him alone they propitiate; him they
consult about all things; to him they slaughter victims; and he who to others is a god, to himself is certainly a man whether he will or no, for he does not deceive his own
consciousness, if he deceives that of others. "Moreover, a false flattery disgracefully caresses princes and kings, not as great and chosen men, as is just, but as gods;
whereas honour is more truly rendered to an illustrious man, and love is more pleasantly given to a very good man. Thus they invoke their deity, they supplicate their
images, they implore their Genius, that is, their demon; and it is safer to swear falsely by the genius of Jupiter than by that of a king. Crosses, moreover, we neither
worship nor wish for. You, indeed, who consecrate gods of wood, adore wooden crosses perhaps as parts of your gods. For your very standards, as well as your
banners; and flags of your camp, what else are they but crosses glided and adorned? Your victorious trophies not only imitate the appearance of a simple cross, but
also that of a man affixed to it. We assuredly see the sign of a cross, naturally, in the ship when it is carried along with swelling sails, when it glides forward with
expanded oars; and when the military yoke is lifted up, it is the sign of a cross; and when a man adores God with a pure mind, with handsoutstretched. Thus the sign of
the cross either is sustained by a natural reason, or your own religion is formed with respect to it.

Chapter 30

Argument: the Story About Christians Drinking the Blood of an Infant That They Have Murdered, Is a Barefaced Calumny'-But the Gentiles, Both Cruelly Expose
Their Children Newly Born, and Be Fore They Are Born Destroy Them by a Cruel Abortion-Christians Are Neither Allowed to See Nor to Hear of Manslaughter.

"And now I should wish to meet him who says or believes that we are initiated by the slaughter and blood of an infant. Think you that it can be possible for so tender,
so little a body to receive those fatal wounds; for any one to shed, pour forth, and drain that new blood of a youngling, and of a man scarcely come into existence? No
one can believe this, except one who can dare to do it. And I see that you at one time expose your begotten children to wild beasts and to birds; at another, that you
crush them when strangled with a miserable kind of death. There are some women who, by drinking medical preparations, extinguish the source of the future man in
their very bowels, and thus commit a parricide before they bring forth. And these things assuredly come don from the teaching of your gods. For Saturn did not expose
his children, but devoured them. With reason were infants sacrificed to him by parents in some parts of Africa, caresses and kisses repressing their crying, that a
 Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                      Page
weeping victim might not be sacrificed. Moreover, among the Tauri of Pontus, and to the Egyptian Busiris, it was a sacred rite to immolate their guests,  and155   / 159
                                                                                                                                                              for the Galli
to slaughter to Mercury human, or rather inhuman, sacrifices. The Roman sacrificers buried living a Greek man and a Greek woman, a Gallic man and a Gallic woman;
and to this day, Jupiter Latiaris is worshipped by them with murder; and, what is worthy of the son of Saturn, he is gorged with the blood of an evil and criminal man. I
one can believe this, except one who can dare to do it. And I see that you at one time expose your begotten children to wild beasts and to birds; at another, that you
crush them when strangled with a miserable kind of death. There are some women who, by drinking medical preparations, extinguish the source of the future man in
their very bowels, and thus commit a parricide before they bring forth. And these things assuredly come don from the teaching of your gods. For Saturn did not expose
his children, but devoured them. With reason were infants sacrificed to him by parents in some parts of Africa, caresses and kisses repressing their crying, that a
weeping victim might not be sacrificed. Moreover, among the Tauri of Pontus, and to the Egyptian Busiris, it was a sacred rite to immolate their guests, and for the Galli
to slaughter to Mercury human, or rather inhuman, sacrifices. The Roman sacrificers buried living a Greek man and a Greek woman, a Gallic man and a Gallic woman;
and to this day, Jupiter Latiaris is worshipped by them with murder; and, what is worthy of the son of Saturn, he is gorged with the blood of an evil and criminal man. I
believe that he himself taught Catiline to conspire under a compact of blood, and Bellona to steep her sacred rites with a draught of human gore, and taught men to heal
epilepsy with the blood of a man, that is, with a worse disease. They also are not unlike to him who devour the wild beasts from the arena, besmeared and stained with
blood, or fattened with the limbs or the entrails of men. To us it is not lawful either to see or to hear of homicide; and so much do we shrink from human blood, that we
do not use the blood even of eatable animals in our food.

Chapter 31

Argument: the Charge of Our Entertainments Being Polluted with Incest, Is Entirely Opposed to All Probability, While It Is Plain That Gentiles Are Actually Guilty of
Incest-The Banquets of Christians Are Not Only Modest, But Temperate-In Fact, Incestuous Lust Is So Unheard Of, That with Many Even the Modest Association of
the Sexes Gives Rise to a Blush.

"And of the incestuous banqueting, the plotting of demons has falsely devised an enormous fable against us, to stain the glory of our modesty, by the loathing excited by
an outrageous infamy, that before inquiring into the truth it might turn men away from us by the terror of an abominable charge. It was thus your own Fronto acted in
this respect: he did not produce testimony, as one who alleged a charge, but he scattered reproaches as a rhetorician. For these things have rather originated from your
own nations. Among the Persians, a promiscuous association between sons and mothers is allowed. Marriages with sisters are legitimate among the Egyptians and in
Athens. Your records and your tragedies, which you both read and hear with pleasure, glory in incests: thus also you worship incestuous gods, who have intercourse
with mothers, with daughters, with sisters. With reason, therefore, is incest frequently detected among you, and is continually permitted. Miserable men, you may even,
without knowing it, rush into what is unlawful: since you scatter your lusts promiscuously, since you everywhere beget children, since you frequently expose even those
who are born at home to the mercy of others, it is inevitable that you must come back to your own children, and stray to your own offspring. Thus you continue the
story of incest, even although you have no consciousness of your crime. But we maintain our modesty not in appearance, but in our heart we gladly abide by the bond
of a single marriage; in the desire of procreating, we know either one wife, or none at all. We practise sharing in banquets, which are not only modest, but also sober:
for we do not indulge in entertainments nor prolong our feasts with wine; but we temper our joyousness with gravity, with chaste discourse, and with body even more
chaste (divers of us unviolated) enjoy rather than make a boast of a perpetual virginity of a body. So far, in fact, are they from indulging in incestuous desire, that with
some even the (idea of modest intercourse of the sexes causes a blush. Neither do we at once stand on the level of the lowest of the people, if we refuse your honours
and purple robes; and we are not fastidious, if we all have a discernment of one good, but are assembled together with the same quietness with which we live as
individuals; and we are not garrulous in corners, although you either blush or are afraid to hear us in public. And that day by day the number of us is increased, is not a
ground for a charge of error, but is a testimony which claims praise; for, in a fair mode of life, our actual number both continues and abides undiminished, and strangers
increase it. Thus, in short, we do not distinguish our people by some small bodily mark, as you suppose, but easily enough by the sign of innocency and modesty. Thus
we love one another, to your regret, with a mutual love, because we do not know how to hate. Thus we call one another, to your envy, brethren: as being men born of
one God and Parent, and companions in faith, and as fellow-heirs in hope. You, however, do not recognise one another, and you are cruel in your mutual hatreds; nor
do you acknowledge one another as brethren, unless indeed for the purpose of fratricide.

Chapter 32

Argument: Nor Can It Be Said That the Christians Conceal What They Worship Because They Have No Temples and No Altars, Inasmuch as They Are Persuaded
That God Can Be Circumscribed by No Temple, and That No Likeness of Him Can Be Made-But He Is Everywhere Present, Sees All Things, Even the Most Secret
Thoughts of Our Hearts ; and We Live Near to Him, and in His Protection.

"But do you think that we conceal what we worship, if we have not temples and altars? And yet what image of God shall I make, since, if you think rightly, man himself
is the image of God? What temple shall I build to Him, when this whole world fashioned by His work cannot receive Him? And when I, a man, dwell far and wide, shall
I shut up the might of so great majesty within one little building? Were it not better that He should be dedicated in our mind, consecrated in our inmost heart? Shall I
offer victims and sacrifices to the Lord, such as He has produced for my use, that I should throw back to Him His own gift? It is ungrateful when the victim fit for
sacrifice is a good disposition, and a pure mind, and a sincere judgment. Therefore he who cultivates innocence supplicates God; he who cultivates justice makes
offerings to God; he who abstains from fraudulent practices propitiates God; he who snatches man from danger slaughters the most acceptable victim. These are our
sacrifices, these are our rites of God's worship; thus, among us, he who is most just is he who is most religious. But certainly the God whom we worship we neither
show nor see. Verily for this reason we believe Him to be God, that we can be conscious of Him, but cannot see Him; for in His works, and in all the movements of the
world, we behold His power ever present when He thunders, lightens, darts His bolts, or when He makes all bright again. Nor should you wonder if you do not see
God. By the wind and by the blasts of the storm all things are driven on and shaken, are agitated, and yet neither wind nor tempest comes under our eyesight. Thus we
cannot look upon the sun, which is the cause of seeing to all creatures: the pupil of the eye is with drawn from his rays, the gaze of the beholder is dimmed; and if you
look too long, all power of sight is extinguished. What! can you sustain the Architect of the sun Himself, the very source of light, when you turn yourself away from His
lightnings, and hide yourself from His thunderbolts? Do you wish to see God with your carnal eyes, when you are neither able to behold nor to grasp your own soul
itself, by which you are enlivened and speak? But, moreover, it is said that God is ignorant of man's doings; and being established in heaven, He can neither survey all
nor know individuals. Thou errest, O man, and art deceived; for from where is God afar off, when all things heavenly and earthly, and which are beyond this province
of the universe, are known to God, are full of God? Everywhere He is not only very near to us, but He is infused into us. Therefore once more look upon the sun: it is
fixed fast in the heaven, yet it is diffused over all lands equally; present everywhere, it is associated and mingled with all things; its brightness is never violated. How
much more God, who has made all things, and looks upon all things, from whom there can be nothing secret, is present in the darkness, is present in our thoughts, as if
in the deep darkness. Not only do we act in Him, but also, I had almost said, we live with Him.

Chapter 33

Argument: That Even' If God Be Said to Have Nothing Availed the Jews, Certainly the Writers of the Jewish Annals Are the Most Sufficient Witnesses That They
Forsook God before They Were Forsaken by Him.

"Neither let us flatter ourselves concerning our multitude. We seem many to ourselves, but to God we are very few. We distinguish peoples and nations; to God this
whole world is one family. Kings only know all the matters of their kingdom by the ministrations of their servants: God has no need of information. We not only live in
His eyes, but also in His bosom. But it is objected that it availed the Jews nothing that they themselves worshipped the one God with altars and temples, with the
greatest superstition. You are guilty of ignorance if you are recalling later events while you are forgetful or unconscious of former ones. For they themselves also, as long
as they worshipped our God-and He is the same God of all-with chastity, innocency, and religion, as long as they obeyed His wholesome precepts, from a few became
innumerable, from poor became rich, from being servants became kings ; a few overwhelmed many; unarmed men overwhelmed armed ones as they fled from them,
following them up by God's command, and with the elements striving on their behalf. Carefully read over their Scriptures, or if you are better pleased with the Roman
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writings, inquire concerning the Jews in the books (to say nothing of ancient documents) of Flavius Josephus or Antoninus Julianus, and you shall know      that156  / 159
                                                                                                                                                                 by their
wickedness they deserved this fortune, and that nothing happened which had not before been predicted to them, if they should persevere in their obstinacy. Therefore
you will understand that they forsook before they were forsaken, and that they were not, as you impiously say, taken captive with their God, but they were given up by
greatest superstition. You are guilty of ignorance if you are recalling later events while you are forgetful or unconscious of former ones. For they themselves also, as long
as they worshipped our God-and He is the same God of all-with chastity, innocency, and religion, as long as they obeyed His wholesome precepts, from a few became
innumerable, from poor became rich, from being servants became kings ; a few overwhelmed many; unarmed men overwhelmed armed ones as they fled from them,
following them up by God's command, and with the elements striving on their behalf. Carefully read over their Scriptures, or if you are better pleased with the Roman
writings, inquire concerning the Jews in the books (to say nothing of ancient documents) of Flavius Josephus or Antoninus Julianus, and you shall know that by their
wickedness they deserved this fortune, and that nothing happened which had not before been predicted to them, if they should persevere in their obstinacy. Therefore
you will understand that they forsook before they were forsaken, and that they were not, as you impiously say, taken captive with their God, but they were given up by
God as deserters from His discipline.

Chapter 34

Argument: Moreover, It Is Not at All to Be Wondered at If This World Is to Be Consumed by Fire, Since Everything Which Has a Beginning Has Also an End-And
the Ancient Philosophers Are Not Averse from the Opinion of the Probable Burning up of the World-Yet It Is Evident That God, Having Made Man from Nothing,
Can Raise Him up from Death Into Life-And All Nature Suggests a Future Resurrection.

"Further, in respect of the burning up of the world, it is a vulgar error not to believe either that fire will fall upon it in an unforeseen way, or that the world will be
destroyed by it. For who of wise men doubts, who is ignorant, that all things which have had a beginning perish, all things which are made come to an end? The heaven
also, with all things which are contained in heaven, will cease even as it began. The nourishment of the seas by the sweet waters of the springs shall pass away into the
power of fire. The Stoics have a constant belief that, the moisture being dried up, all this world will take fire; and the Epicureans have the very same opinion concerning
the conflagration of the elements and the destruction of the world. Plato speaks, saying that parts of the world are now inundated, and are now burnt up by alternate
changes; and although he says that the world itself is constructed perpetual and indissoluble, yet he adds that to God Himself, the only artificer, it is both dissoluble and
mortal. Thus it is no wonder if that mass be destroyed by Him by whom it was reared. You observe that philosophers dispute of the same things that we are saying, not
that we are following up their tracks, but that they, from the divine announcements of the prophets, imitated the shadow of the corrupted truth. Thus also the most
illustrious of the wise men, Pythagoras first, and Plato chiefly, have delivered the doctrine of resurrection with a corrupt and divided faith; for they will have it, that the
bodies being dissolved, the souls alone both abide for ever, and very often pass into other new bodies. To these things they add also this, by way of misrepresenting the
truth, that the souls of men return into cattle, birds, and beasts. Assuredly such an opinion as that is not worthy of a philosopher's inquiry, but of the ribaldry of a
buffoon. But for our argument it is sufficient, that even in this your wise men do in some measure harmonize with us. But who is so foolish or so brutish as to dare to
deny that man, as he could first of all be formed by God, so can again be re-formed; that he is nothing after death, and that he was nothing before he began to exist; and
as from nothing it was possible for him to be born, so from nothing it may be possible for him to be restored? Moreover, it is more difficult to begin that which is not,
than to repeat that which has been. Do you think that, if anything is withdrawn from our feeble eyes, it perishes to God? Every body, whether it is dried up into dust, or
is dissolved into moisture, or is compressed into ashes, or is attenuated into smoke, is withdrawn from us, but it is reserved for God in the custody of the elements.

Nor, as you believe, do we fear any loss from sepulture, but we adopt the ancient and better custom of burying in the earth. See, therefore, how for our consolation all
nature suggests a future resurrection. The sun sinks down and arises, the stars pass away and return, the flowers die and revive again, after their win-try decay the
shrubs resume their leaves, seeds do not flourish again. unless they are rotted: thus the body in the sepulchre is like the trees which in winter hide their verdure with a
deceptive dryness.

Why are you in haste for it to revive and return, while the winter is still raw? We must wait also for the spring-time of the body. And I am not ignorant that many, in the
consciousness of what they deserve, rather desire than believe that they shall be nothing after death; for they would prefer to be altogether extinguished, rather than to
be restored for the purpose of punishment. And their error also is enhanced, both by the liberty granted them in this life, and by God's very great patience, whose
judgment, the more tardy it is, is so much the more just.

Chapter 35

Argument: Righteous and Pious Men Shall Be Rewarded with Never-Ending Felicity, But Unrighteous Men Shall Be Visited with Eternal Punishment-The Morals of
Christians Are Far More Holy Than Those of the Gentiles.

"And yet men are admonished in the books and poems of the most learned poets of that fiery river, and of the heat flowing in manifold turns from the Stygian marsh,-
things which, prepared for eternal torments, and known to them by the information of demons and from the oracles of their prophets, they have delivered to us. And
therefore among them also even king Jupiter himself swears religiously by the parching banks and the black abyss; for, with foreknowledge of the punishment destined
to him, with his worshippers, he shudders. Nor is there either measure termination to these torments. There the intelligent fire burns the limbs and restores them, feeds
on them and nourishes them. As the fires of the thunderbolts strike upon the bodies, and do not consume them; as the fires of Mount AEtna and of Mount Vesuvius,
and of burning where, glow, but are not wasted; so that penal fire is not fed by the waste of those who burn, but is nourished by the unexhausted eating away of their
bodies. But that they who know not God are deservedly tormented as impious, as unrighteous persons, no one except a profane man hesitates to believe, since it is not
less wicked to be ignorant of, than to offend the Parent of all, and the Lord of all. And although ignorance of God is sufficient for punishment, even as knowledge of
Him is of avail for pardon, yet if we Christians be compared with you, although in some things our discipline is inferior, yet we shall be found much better than you. For
you forbid, and yet commit, adulteries; we are born men only for our own wives: you punish crimes when committed; with us, even to think of crimes is to sin: you are
afraid of those who are aware of what you do; are even afraid of our own conscience alone, without which we cannot exist: finally, from your numbers the prison boils
over; but there is no Christian there, unless he is accused on account of his religion, or a deserter.

Chapter 36

Argument: Fate Is Nothing, Except So Far as Fate Is God-Man's Mind Is Free, and Therefore So Is His Action: His Birth Is Not Brought Into Judgment-It Is Not a
Matter of Infamy, But of Glory, That Christians Are Reproached for Their Poverty; and the Fact That They Suffer Bodily Evils Is Not as a Penalty, But as a Discipline.

"Neither let any one either take comfort from, or apologize for what happens from fate. Let what happens be of the disposition of fortune, yet the mind is free; and
therefore man's doing, not his dignity, is judged. For what else is fate than what God has spoken of each one of us? who, since He can foresee our constitution,
determines also the fates for us, according to the deserts and the qualities of individuals. Thus in our case it is not the star under which we are born that is punished, but
the particular nature of our disposition is blamed. And about fate enough is said; or if, in consideration of the time, we have spoken too little, we shall argue the matter
at another time more abundantly and more fully. But that many of us are called poor, this is not our disgrace, but our glory; for as our mind is relaxed by luxury, so it is
strengthened by frugality. And yet who can be poor if he does not want, if he does not crave for the possessions of others, if he is rich towards God? He rather is poor,
who, although he has much, desires more. Yet I will speak according as I feel. No one can be so poor as he is born. Birds live without any patrimony, and day by day
the cattle are fed; and yet these creatures are born for us-all of which things, if we do not lust after, we possess. Therefore, as he who treads a road is the happier the
lighter he walks, so happier is he in this journey of life who lifts himself along in poverty, and does not breathe heavily under the burden of riches. And yet even if we
thought wealth useful to us, we should ask it of God. Assuredly He might be able to indulge us in some measure, whose is the whole; but we would rather despise
riches than possess them: we desire rather innocency, we rather entreat for patience, we prefer being good to being prodigal; and that we feel and suffer the human
mischiefs of the body is not punishment -it is warfare. For fortitude is strengthened by infirmities, and calamity is very often the discipline of virtue; in addition, strength
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                                                                                                                                                                    157 / 159
both of mind and of body grows torpid without the exercise of labour. Therefore all your mighty men whom you announce as an example have flourished                             by
their afflictions. And thus God is neither unable to aid us, nor does He despise us, since He is both the ruler of all men and the lover of His own people. But in adversity
He looks into and searches out each one; He weighs the disposition of every individual in dangers, even to death at last; He investigates the will of man, certain that to
lighter he walks, so happier is he in this journey of life who lifts himself along in poverty, and does not breathe heavily under the burden of riches. And yet even if we
thought wealth useful to us, we should ask it of God. Assuredly He might be able to indulge us in some measure, whose is the whole; but we would rather despise
riches than possess them: we desire rather innocency, we rather entreat for patience, we prefer being good to being prodigal; and that we feel and suffer the human
mischiefs of the body is not punishment -it is warfare. For fortitude is strengthened by infirmities, and calamity is very often the discipline of virtue; in addition, strength
both of mind and of body grows torpid without the exercise of labour. Therefore all your mighty men whom you announce as an example have flourished illustriously by
their afflictions. And thus God is neither unable to aid us, nor does He despise us, since He is both the ruler of all men and the lover of His own people. But in adversity
He looks into and searches out each one; He weighs the disposition of every individual in dangers, even to death at last; He investigates the will of man, certain that to
Him nothing can perish. Therefore, as gold by the fires, so are we declared by critical moments.

Chapter 37

Argument: Tortures Most Unjustly Inflicted for the Confession of Christ's Name Are Spectacles Worthy of God-A Comparison Instituted Between Some of the
Bravest of the Heathens and the Holy Martyrs-He Declares That Christians Do Not Present Themselves at Public Shows and Processions, Because They Know
Them, with the Greatest Certainty, to Be No Less Impious Than Cruel.

"How beautiful is the spectacle to God when a Christian does battle with pain; when he is drawn up against threats, and punishments, and tortures; when, mocking the
noise of death, he treads under foot the horror of the executioner; when he raises up his liberty against kings and princes, and yields to God alone, whose he is; when,
triumphant and victorious, he tramples upon the very man who has pronounced sentence against him! For he has conquered who has obtained that for which he
contends. What soldier would not provoke peril with greater boldness under the eyes of his general? For no one receives a reward before his trial, and yet the general
does not give what he has not: he cannot preserve life, but he can make the warfare glorious. But God's solidier is neither forsaken in suffering, nor is brought to an end
by death. Thus the Christian may seem to be miserable; he cannot be really found to be so. You yourselves extol unfortunate men to the skies; Mucius Scaevola, for
instance, who, when he had failed in his attempt against the king, would have perished among the enemies unless he had sacrificed his right hand. And how many of our
people have borne that not their right hand only, but their whole body, should be burned-burned up without any cries of pain, especially when they had it in their power
to be sent away! Do I compare men with Mucius or Aquilius, or with Regulus? Yet boys and young women among us treat with contempt crosses and tortures, wild
beasts, and all the bugbears of punishments, with the inspired patience of suffering. And do you not perceive, O wretched men, that there is nobody who either is willing
without reason to undergo punishment, or is able without God to bear tortures? Unless, perhaps, the fact has deceived you, that those who know not God abound in
riches, flourish in honours, and excel in power. Miserable men! in this respect they are lifted up the higher, that they may fall down lower. For these are fattened as
victims for punishment, as sacrifices they are crowned for the slaughter. Thus in this respect some are lifted up to empires and dominations, that the unrestrained
exercise of power might make a market of their spirit to the unbridled licence that is Characteristic of a ruined soul. For, apart from the knowledge of God, what solid
happiness can there be, since death must come? Like a dream, happiness slips away before it is grasped. Are you a king? Yet you fear as much as you are feared; and
however you may be surrounded with abundant followers, yet you are alone in the presence of danger. Are you rich? But fortune is ill trusted; and with a large travelling
equipage the brief journey of life is not furnished, but burdened. Do you boast of the fasces and the magisterial robes? It is a vain mistake of man, and an empty
worship of dignity, to glitter in purple and to be sordid in hind. Are you elevated by nobility of birth? do you praise your parents? Yet we are all born with one lot; it is
only by virtue that we are distinguished. We therefore, who are estimated by our character and our modesty, reasonably abstain from evil pleasures, and from your
pomps and exhibitions, the origin of which in connection with sacred things we know, and condemn their mischievous enticements. For in the chariot games who does
not shudder at the madness of the people brawling among themselves? or at the teaching of murder in the gladiatorial games? In the scenic games also the madness is
not less, but the debauchery is more prolonged: for now a mimic either expounds or shows forth adulteries; now nerveless player, while he feigns lust, suggests it; the
same actor disgraces your gods by attributing to them adulteries, sighs, hatreds; the same provokes your tears with pretended sufferings, with vain gestures and
expressions. Thus you demand murder, in fact, while you weep at it in fiction.

Chapter 38

Argument: Christians Abstain from Things Connected with Idol Sacrifices, Lest Any One Should Think Either That They Yield to Demons, Or That They Are Ashamed
of Their Religion-They Do Not Indeed the Colour and Scent of Flowers, for They Are Accustomed to Use Them Scattered About Loosely and Negligently, as Well as
to Entwine Their Necks with Garlands; But to Crown the Head of a Corpse They Think Superfluous and Useless-Moreover, with the Same Tranquillity with Which
They Live They Bury Their Dead, Waiting with a Very Certain Hope the Crown of Eternal Felicity-Therefore Their Religion, Rejecting All the Superstitions of the
Gentiles, Should Be Adopted as True by All Men.

"But that we despise the leavings of sacrifices, and the cups out of which libations have been poured, is not a confession of fear, but an assertion of our true liberty. For
although nothing which comes into existence as an inviolable gift of God is corrupted by any agency, yet we abstain, lest any should think either that we are submitting
to demons, to whom libation has been made, or that we are ashamed of our religion. But who is he who doubts of our indulging ourselves in spring flowers, when we
gather both the rose of spring and the lily, and whatever else is of agreeable colour and odour among the flowers? For these we both use scattered loose and free, and
we twine our necks with them in garlands. Pardon us, forsooth, that we do not crown our heads; we are accustomed to receive the scent of a sweet flower in our
nostrils, not to inhale it with the back of our head or with our hair. Nor do we crown the dead. And in this respect I the more wonder at you, in the way in which you
apply to a lifeless person, or to one who does not feel, a torch; or a garland to one who does not smell it, when either as blessed he does not want, or, being miserable,
he has no pleasure in, flowers. Still we adorn our obsequies with the same tranquillity with which we live; and we do not bind to us a withering garland, but we wear
one living with eternal flowers from God, since we, being both ate and secure in the liberality of our God, are animated to the hope of future felicity by the confidence of
His present majesty. Thus we both rise again in blessedness, and are already living in contemplation of the future. Then let Socrates the Athenian buffoon see to it,
confessing that he knew nothing, although boastful in the testimony of a most deceitful demon; let Arcesilaus also, and Carneades, and Pyrrho, and all the multitude of
the Academic philosophers, deliberate; let Simonides also for ever put off the decision of his opinion. We despise the bent brows of the philosophers, whom we know
to be corrupters, and adulterers, and tyrants, and ever eloquent against their own vices. We who bear wisdom not in our dress, but in our mind we do not speak meat
things, but we live them we boast that we have attained what they have sought for with the utmost eagerness, and have not been able to find. Why are we ungrateful?
why do we grudge if the truth of divinity has ripened in the age of our time? Let us enjoy our benefits, and let us in rectitude moderate our judgments; let superstition be
restrained; let impiety be expiated; let true religion be preserved.

Chapter 39

Argument: When Octavius Had Finished This Address, Minucius and Caecilius Sate for Some Time in Attentive and Silent Wonder-And Minucius Indeed Kept
Silence in Admiration of Octavius, Silently Revolving What He Had Heard.

When Octavius had brought his speech to a close, for some time we were struck into silence, and held our countenances fixed in attention and as for me, I was lost in
the greatness of my admiration, that he had so adorned those things which it is easier to feel than to say, both by arguments and by examples, and by authorities derived
from reading; and that he had repelled the malevolent objectors with the very weapons of the philosophers with which they are armed, and had moreover shown the
truth not only as easy, but also as agreeable.

Chapter 40
 Copyright (c) 2005-2009, Infobase Media Corp.
Argument: Then Caecilius Exclaims That He Is Vanquished by Octavius; and That, Being Now Conqueror Over Error, He Professes the ChristianPage   158 / 159
                                                                                                                                         Religion-He
Postpones, However, Till the Morrow His Training in the Fuller Belief of Its Mysteries.
truth not only as easy, but also as agreeable.

Chapter 40

Argument: Then Caecilius Exclaims That He Is Vanquished by Octavius; and That, Being Now Conqueror Over Error, He Professes the Christian Religion-He
Postpones, However, Till the Morrow His Training in the Fuller Belief of Its Mysteries.

While, therefore, I was silently turning over these things in my own 'mind, Caecilius broke forth: "I congratulate as well my Octavius as myself, as much as possible on
that tranquillity in which we live, and I do not wait for the decision. Even thus we have conquered: not unjustly do I assume to myself the victory. For even as he is my
conqueror, so I am triumphant over error.

Therefore, in what belongs to the substance of the question, I both confess concerning providence, and I yield to God; and I agree concerning the sincerity of the way
of life which is now mine. Yet even still some things remain in my mind, not as resisting the truth, but as necessary to a perfect training of which on the morrow, as the
sun is already sloping to his setting, we shall inquire at length in a more fitting and ready manner."

Chapter 41

Argument: Finally, All Are Pleased, and Joyfully Depart: Caecilius, That He Had Believed; Octavius, That He Had Conquered; and Minucius, That the Former Had
Believed, and the Latter Had Conquered.

"But for myself," said I, "I rejoice more fully on behalf of all of us; because also Octavius has conquered for me, in that the very great invidiousness of judging is taken
away from me. Nor can I acknowledge by my praises the merit of his words: the testimony both of man, and of one man only, is weak. He has an illustrious reward
from God, inspired by whom he has pleaded, and aided by whom he has gained the victory."

After these things we departed, glad and cheerful: Caecilius, to rejoice that he had believed; Octavius, that he had succeeded; and I, that the one had believed, and the
other had conquered.




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