One Hundref and One Powerful Promises (W. Brickey)
from the

Book of Mormon

Wayne E. Brickey

Deseret Book Company

Salt Lake City, Utah

2005 Wayne E. Brickey

All rights reserved. No part of this book may be reproduced in any form or by any means without permission in writing from the publisher, Deseret Book Company, P.
O. Box 30178, Salt Lake City, Utah 84130. This work is not an official publication of The Church of Jesus Christ of Latter-day Saints. The views expressed herein are
the responsibility of the author and do not necessarily represent the position of the Church or of Deseret Book Company.

Introduction

A Book of Hope

Which is to show unto the remnant of the House of Israel what great things the Lord hath done for their fathers; and that they may know the covenants of the Lord, that
they are not cast off forever-And also to the convincing of the Jew and Gentile that JESUS is the CHRIST, the ETERNAL GOD, manifesting himself unto all nations.


If you have the impression that a lot of promises are made in the Book of Mormon, try counting them sometime. After going at it a while, I realized there were a bit
more than a hundred-many hundreds! Thousands! Maybe there should be a big book called 1,001 Powerful Promises. In the meantime, this book is but a sampler, a
jarful from the ocean of tender mercies.

The Book of Mormon is a book of promises, for it is God's book, and he is a God of promises. He makes promises and keeps them. We build our friendship with him
by doing the same.

What a range of things Moroni saw! He witnessed the death throes of his once noble nation. He was personally acquainted with the three Nephite disciples who had
already outlived the previous few centuries and would live on for many more. He saw angels. He was visited by the resurrected Jesus. He peered into the coming ages
as other seers had before him, and he even foresaw his future readers (such as you and me).

Moroni cared for the plates in the last decades of his life. Very likely, he made a habit of reading from them each day, just as you and I do. At some point before laying
the record in the earth, he inscribed a last summary. In a few words, he explained the grand purpose of the book: to show its readers "that they are not cast off
forever."

The miracles that created the Book of Mormon-the countless sacrifices, the years of giving and working, the unnumbered lives rescued and forfeited, the procession of
helpers and sponsors who did their part in the complex drama that brought it before the eyes of mankind-all this was permitted just to show something to us.

That something is that there is hope. No one in the mortal path is "cast off." The book shows it repeatedly for individuals and nations that were nearly out for the count.
And even when they really were about to be destroyed, the prophets kept working with them, because there was always hope.

Moroni gives us two solid reasons for this hope. First, because of "the covenants of the Lord"; the assurances the Lord made to the ancients have been re-made to us.

The second reason for hope is that "JESUS is the CHRIST, the ETERNAL GOD." He is the one and only being who can take care of things that go terribly wrong. As
the central character in the Book of Mormon, his care for each errant person is featured on nearly every page. He is in the business of "manifesting himself to all
nations," including every individual in those nations who thought all hope was gone.

Because of the covenants and the Christ, none is cast off. "How great the covenants of the Lord, and how great his condescensions unto the children of men."         And
how powerful the promises.

Notes

  Book of Mormon Title Page, paragraph 2.

  2 Nephi 9:53.

The Power of Deliverance

I, Nephi, will show unto you that the tender mercies of the Lord are over all those whom he hath chosen, because of their faith, to make them mighty even unto the
power of deliverance.

This mighty promise greets us in the opening chapter of the Book of Mormon. Nephi vows, "I will show unto you." On page after page, we see it; the guarantee of
tailored and tender deliverance is dependable.

You trust the Lord and so you do his will. That makes you one of his "chosen." His tender attention is upon all your adventures, his mercy distills on you as a great
priesthood blessing. You are not excused from difficulty, but you are "mighty" in the midst of it. Then, with perfect timing, "the power of deliverance" moves you on.

Nephi's theme continues in the stories and testimonies of other Book of Mormon prophets. They keep showing us that the promise is real.
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One of these stories comes four and a half centuries after Nephi. The people of King Limhi were literally surrounded. Their enemies chose not to murder them, only to
live off their labors. Several times the people of Limhi tried to fight their oppressors. But this only resulted in massive fatalities, in swollen ranks of bereaved wives
You trust the Lord and so you do his will. That makes you one of his "chosen." His tender attention is upon all your adventures, his mercy distills on you as a great
priesthood blessing. You are not excused from difficulty, but you are "mighty" in the midst of it. Then, with perfect timing, "the power of deliverance" moves you on.

Nephi's theme continues in the stories and testimonies of other Book of Mormon prophets. They keep showing us that the promise is real.

One of these stories comes four and a half centuries after Nephi. The people of King Limhi were literally surrounded. Their enemies chose not to murder them, only to
live off their labors. Several times the people of Limhi tried to fight their oppressors. But this only resulted in massive fatalities, in swollen ranks of bereaved wives
and fatherless children.

After repeated failure, in desperate poverty and depression, there came that moment that always affects time and eternity. Turning to the Lord, "they did humble
themselves even to the dust." Slowly, the old promise awakens.

Unexpected forces and puzzle-pieces begin to move. For example, a group of strangers-Nephites who just happen to know the way to Zarahemla-show up at their
anxious borders. A well-planned escape takes them through a back side of the city. They bid a sudden midnight good-bye to their unhappy home. Everything changes
overnight, you might say. With the help of their guides, they migrate to Zarahemla. There they come under the influence of the great King Mosiah, who happens to be a
prophet. They receive the ordinances. They become Christ's people. It is another story of deliverance.

Some years after, in the twilight of life, that same Mosiah called to mind the story of Limhi's people and pointed out how the old promise works. "And thus doth the
Lord work with his power in all cases among the children of men, extending the arm of mercy towards them that put their trust in him."

"In all cases," trust opens the fortress of God and beckons his mighty ones to our side.

Alma was another who, in old age, knew the promise by heart. "I do know," he said to one of his sons, "that whosoever shall put their trust in God shall be supported in
their trials, and their troubles, and their afflictions." To another son, he said it this way: "As much as ye shall put your trust in God even so much ye shall be
delivered."

Our sons and daughters ought to learn it from their own parents: The old promise is still true, "in all cases."

Notes

  1 Nephi 1:20.

  Mosiah 21.

  Mosiah 21:13.

  Mosiah 29:20.

  Alma 36:3.

  Alma 38:5.

He Prepares a Way

The Lord hath commanded me to make these plates for a wise purpose in him, which purpose I know not. But the Lord knoweth all things from the beginning;
wherefore, he prepareth a way to accomplish all his works among the children of men; for behold, he hath all power unto the fulfilling of all his words.

Before Nephi was ever asked to make those golden plates, he knew the God who always "prepareth a way to accomplish all his works." One of these adventures had
to do with another set of plates, the ancient ones made of brass, held deep in the guarded fortress of Laban.

The adventure came one night after Nephi and his brothers had been chased out of town by the powerful and murderous Laban. At that point in history, Jerusalem lay
in terraces along the steep southern slope of the holy mount. Nephi stood staring at the walls of the old city. Standing alongside were his beaten-down and bewildered
brothers.

It was a daring moment. How prudent was it to steal into this dark place, with its narrow stairways and winding passages, in search of the well-guarded plates? Wasn't
the task impossible? Upon this decision hung the destiny of millions, the future of a book of books not yet written, the impact of one dispensation upon an even greater.

If God had not prepared a way to get the plates, the business really was impossible. To have faith at such a moment, you have to believe that God has foreseen all the
factors, and that he has already planted special factors you do not see. To Laman and Lemuel, the idea of a God who prepares the way was too ridiculous to consider.
To Nephi, it was the most reasonable idea of all. Of course the Great Preparer had gone before them! Even imperfect leaders check things out ahead of time, attend to
details, coordinate timing, get things ready. But it was in the service of the Perfect Leader that they stood before these shadowed walls.

He quietly reminded his brothers that the Lord "is mightier than all the earth." So then, "why not mightier than Laban and his fifty, yea, or even than his tens of
thousands?" It was a fair question. Like all who trust the Great Preparer, Nephi proposed action: "Let us go up."

Such faith made him equal to his great moments. It makes us equal to ours. History teeters on these moments when key people simply assume that God has
prepared a way. Though they don't quite see a path, they know one is there somewhere.

Even before the world itself was made, there were key moments. Even then, the Great Preparer was at work. He groomed situations for people, but he also groomed
people for situations. He prepared the Atonement, and also the Atoning One-"the Only Begotten Son, who was prepared."

How interesting that the one who is always preparing a way for us asks that we prepare a way before him.          So, as friends, we and he exchange acts of forethought
and courtesy. We learn his considerate, preparing way of doing things.

Notes

 1 Nephi 9:5-6.
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  1 Nephi 3:31-4:3.
and courtesy. We learn his considerate, preparing way of doing things.

Notes

  1 Nephi 9:5-6.

  1 Nephi 3:31-4:3.

  1 Nephi 3:7.

  1 Nephi 2:19-20; 2 Nephi 4:33; Ether 2:25.

  1 Nephi 21:5.

  Alma 13:5.

  Alma 7:9.

The Prophet of Prophets

Six hundred years from the time that my father left Jerusalem, a prophet would the Lord God raise up among the Jews-even a Messiah, or, in other words, a Savior of
the world.

With considerable experience as a corporate financial officer, Harold applied for work at Church headquarters in Salt Lake City. Shortly after being offered a
responsible position there, he had this conversation with Russ, his next-door neighbor.

"So, they tell me you'll be working for the Mormon Church."

"Looks like it, Russ."

"And you're going to be rubbing shoulders with some of your General Authorities?"

"That's what they tell me."

"Well," Russ said, lowering his voice, "I hear those leaders of yours aren't so great to work with. One of your members told me that in a place like that, you could lose
your 'testimony,' whatever that is."

"I'll tell you what," Harold smiled, "give me a while, and I'll report back."

Often during the next few months, that conversation crossed Harold's mind as he met with various Church leaders in his work. On another Saturday, conversing over
the backyard fence, he made his report.

"That testimony you referred to, Russ, is our certainty about Christ, that he lives and that his Church really is on the earth. My testimony was pretty strong going into my
work up there in those offices. If you want, I'll tell you how it's doing now."

Russ leaned against the fence and waited. Harold continued, "I know that mortals aren't supposed to be perfect, but I'm just amazed at these men, Russ. I've worked
around great folks before, but I've never seen anything like this in my life. After a meeting the other day, I thought, if you could put their personalities together into one
person, you'd really have something. You know, you might have something like I imagine the Savior would be if he were here. It hasn't hurt my testimony to work there,
Russ. It has taken my testimony to a new level. I know more about Christ than I ever knew before, just by being around his servants."

It means something wonderful about the prophets that they each manifest a bit of their Master's personality. But it means even more about the Master himself, that it
would take all the prophets, together, to give us a vague idea of what he is like. In other words, Christ is the ultimate prophet, the Prophet to the prophets.

This ultimate prophet teaches; he "leadeth thee by the way thou shouldst go," as other prophets do. But he is not like the other prophets. Rather, they are something
like him. He is the real teacher, the real leader. Their names inspire; his name saves. They hope to absorb some of his wisdom and might. But for the Prophet of
prophets, "the spirit of wisdom . . . and might" comes naturally, for he is the Author of it all.

Notes

  1 Nephi 10:4.

  1 Nephi 22:20-21.

  1 Nephi 20:17. See also Jacob 4:10.

  2 Nephi 25:18-20.

  2 Nephi 21:2.

The Timeless Right to Know

I, Nephi, was desirous also that I might see, and hear, and know of these things, by the power of the Holy Ghost, which is the gift of God unto all those who diligently
seek him. . . . He that diligently seeketh shall find; and the mysteries of God shall be unfolded unto them, by the power of the Holy Ghost, as well in these times as in
times of old, and as well in times of old as in times to come; wherefore, the course of the Lord is one eternal round.

Evidently, Nephi knew something about the latter days. Even before his sweeping revelations, he realized a time would come when floods of light would cover the
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He reasoned-and it was good reasoning-that even a teenager, far removed from the wondrous latter days, could be enlightened by that same power. To him it seemed
times of old, and as well in times of old as in times to come; wherefore, the course of the Lord is one eternal round.

Evidently, Nephi knew something about the latter days. Even before his sweeping revelations, he realized a time would come when floods of light would cover the
earth. People would someday seek God diligently, and the things of God would unfold.

He reasoned-and it was good reasoning-that even a teenager, far removed from the wondrous latter days, could be enlightened by that same power. To him it seemed
that the principle should be timeless and even-handed: "He that diligently seeketh shall find."

He sought in the age-old way, the well-rounded way. He lived worthily, he put in the needed study of the word, he pondered with the full effort of his mind, he pled in
prayer. Diligence pretty well describes it.

And so he received in the age-old way. Light came from outside himself and unfolded in his inmost self. He was edified, he was persuaded, he saw, he understood new
things. He found that the Lord is consistent from age to age. The clarity and strength and sweetness that would someday bless latter-day people could fill him as well.

Most missionaries have seen people follow this logic of faith. It occurs to some that God would be fair, that he would be just as willing to enlighten one of his children as
another, as long as they seek him with equal honesty and effort. Robby was one of these. On hearing the story of Joseph Smith, he said to the missionaries. "That
makes sense, but I can find out for sure by asking God, right? If he accepted Joseph Smith's prayer, he should accept mine, right?" The missionaries thought that made
perfect sense, and they nodded in agreement.

Robby approached the Lord with that trust, believing that all who honestly seek light are equally entitled to it. After some ten days and nights of prayer and study, living
as worthily as he knew how, Robby was answered by the God of Nephi and Joseph Smith. The missionaries listened with gratitude as he pointed out a chair and said,
"It happened right there. I had been asking and asking. All I wanted to know was whether it was true. And I got to the point where I wanted to know more than just
about anything. I had been reading the Book of Mormon and knelt there before going to bed.

"Even before I started to pray, a really wonderful feeling came through me. It was strong. I knew it was real. It started here"-he pointed to the top of his head-"and
filled me and stayed a little while. I knew it was all true. I still know. I always will."

Robby was now an expert on these words: "Every one that thirsteth, come ye to the waters." He knew the thirst. He knew the waters. He knew how to seek them
again.

Notes

  1 Nephi 10:17, 19.

  1 Nephi 11:1.

  2 Nephi 9:50. See also Alma 5:46; Ether 4:11.

A Holy Birth

I looked and beheld a tree; . . . and the beauty thereof was far beyond, yea, exceeding of all beauty. . . . And I beheld the city of Nazareth; and in the city of Nazareth I
beheld a virgin, and she was exceedingly fair. . . . And after she had been carried away in the Spirit for the space of a time the angel spake unto me, saying: Look! And
I looked and beheld the virgin again, bearing a child in her arms. And the angel said unto me: Behold the Lamb of God, yea, even the Son of the Eternal Father!
Knowest thou the meaning of the tree which thy father saw? And I answered him, saying: Yea, it is the love of God.

Both Lehi and Nephi were shown a beautiful tree. Its fruit was "most desirable above all other fruits; yea, and it is the greatest of all the gifts of God."     What sort of
tree could bring forth such treasure?

We remember that every life is something like a tree. What we do is the fruit of our lives. The greatest Life ever lived produced something that could be offered to
all, that could nourish and immortalize and sanctify all. By his fruits we know him. The Savior is the beautiful tree. His life is the tree of eternal life.

This special life had to be infinite, so that giving it up would be an infinite gift. In only one way could such a life, infinite and yet capable of death, come among us: There
must be a holy birth.

One parent must be exalted, almighty, divine. From him-the Father-would come the power of infinite life, and the responsibility to pay the bills for all the children. The
other parent must be mortal. From her would come the heritage of an earthbound race. From these two must come one special birth, a Lamb born to die, a Life that
could be given for endless populations. There was no other way to provide a Redeemer.

This was no small matter. Oh, what arrangements had to be made, what departures from normal patterns! Only by "the condescension of God," only by his willingness
to depart from the classical relationships, only by blending an exalted life with a mortal one could God's very Son be a son of this earth. When the magnitude of it was
finally hitting Nephi, the angel asked, "Knowest thou the meaning of the tree?" And Nephi said in awe, "Yea, It is the love of God." This kindly descent of God to
our situation, this "condescension" in providing a Lamb for us, is pure love.

No wonder, then, that the meaning of the tree is presented to Nephi, and to us, by the vision of a holy birth. No wonder that this hint is given early in the vision: "After
thou hast beheld the tree, . . . thou shalt also behold a man descending out of heaven; . . . and . . . ye shall bear record that it is the Son of God."

Even more grand than the beautiful tree of a dream is the Life of real history that the tree represents. This is the Life that was promised as a gift to us. It is the one Life
that produces eternal life. Grand and beautiful is the Birth that made this Life possible.

In the words of King Benjamin, "The Lord Omnipotent . . . shall come down from heaven among the children of men."                He would come down in a wise and
necessary drama, a holy display of love.

Notes

  1 Nephi 11:7, 13, 19-22.
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  1 Nephi 15:36.

  Alma 32:37-42; 3 Nephi 14:17-20.
Notes

  1 Nephi 11:7, 13, 19-22.

  1 Nephi 15:36.

  Alma 32:37-42; 3 Nephi 14:17-20.

  1 Nephi 11:16, 21-22.

  1 Nephi 11:7.

  Mosiah 3:5.

A Holy Life

I beheld that he went forth ministering unto the people, in power and great glory; and the multitudes were gathered together to hear him. . . . And I beheld the Lamb of
God going forth among the children of men. And I beheld multitudes of people who were sick, and who were afflicted with all manner of diseases, and with devils and
unclean spirits. . . . And they were healed by the power of the Lamb of God; and the devils and the unclean spirits were cast out.

What sort of life would the Son of Heaven live in the short years between his remarkable birth and death? Remembering who he was before birth-a God of creations
and galaxies, and also a God of infinite love-we are not shocked at the promise: He would go forth "ministering unto the people"-blessing them, softening their
emergencies, and shoring them up. We are not surprised that he served "in power and great glory."

Of course, this in no way meant parlor tricks. He didn't make dogs talk or pots fly through the air. Fluffy stunts of that kind are the trademarks of those who do not
want us to notice how useless and selfish they are.

He came into the world with an appointment to meet the demands of justice. But along the way, the Lamb of God would offer himself in other ways. Every act met
more than the immediate, crying need. In dispelling disease and deformity, he proved that he could bless more than the body alone. In dispelling evil spirits, he didn't
just quell a present torment but reminded men and devils that he was their God. Everything he did was a teaching and an invitation. He never stopped offering a gift
deeper and wider and sweeter than anyone had offered before.

Of course, he was clothed "in a tabernacle of clay." Through his mother, Mary, he was a descendant of earthly folk. So, those who wanted to be dazzled found "no
beauty" that would cause them to "desire him" or his offers. They didn't get it, and he didn't force them to get it. In fact, as he approached his grievous appointment with
our sins-as he became "a man of sorrows"-some hearers were so heedless, and witnesses so blind, that he "was despised."

Many of his opponents were schooled in the revelations-revelations he had given. They jostled him with smug quotes from the prophets-his prophets. Many bustled out
of gatherings in disdain to go ply the Law of Moses, failing to see a thousand hints in the Law designed to bring them to their knees before him. They presumed to teach
the one who embodies Truth. They presumed to arrest and imprison the only one who lived perfectly. They rolled their eyes at him who knew their long past, who read
the thoughts of their tiny hearts, and who would rule on their future.

If, beyond all this, there is something even more magnificent about his life-and something even more tragic about the hostility of his brothers and sisters-it may be this:
He was here doing the will of One even greater. Everything he did between birth and death was a glorifying of the Father. His life fulfilled more than prophecy
and more than law. It filled a promise that one would come and show us what the Father is really like.

Notes

  1 Nephi 11:28, 31.

  Mosiah 3:5; 7:27.

  Mosiah 14:2.

  3 Nephi 27:13.

  3 Nephi 11:11.

Judged By Those Who Know

Thou rememberest the twelve apostles of the Lamb? Behold they are they who shall judge the twelve tribes of Israel; wherefore, the twelve ministers of thy seed shall
be judged of them; for ye are of the house of Israel. And these twelve ministers whom thou beholdest shall judge thy seed. And, behold, they are righteous forever; for
because of their faith in the Lamb of God their garments are made white in his blood.

The angel explained this to Nephi as if it were good news. The apostles of the Lamb known to us from the New Testament will oversee the judgment of billions-all the
house of Israel. The disciples of the Lamb mentioned in the 3 Nephi account will do this same thing with a portion of the house of Israel-the millions of Lehi's children.

The prophet Mormon also mentions this arrangement.         In the judgment, we will be entrusted to true and holy prophets.

Why might this be a welcome promise? Surely the Lord will groom these leaders (and others in the priesthood who may assist). When the great day and last hour rolls
around, he will not conduct his perfect work through clumsy judges. They will be far in advance of what manner of men they were in the flesh. They will ably retain
many details and perfectly remember who is who.

But just what manner of men were they in the flesh? In their earthly careers, what fitted them for such a key role in my life and your life-the job of being sentinels and
keepers, interviewers and decision-makers, at the gates as we pass?

One answer may be that they knew Goodness. For some three years, the Jewish apostles ate and slept around the same campfires with the King of Glory. Day upon
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                                                                                                                                                          though
younger than some of them, became a father to them all. They were as his sons. From the closest possible point of view, they saw and knew and touched
Righteousness.
keepers, interviewers and decision-makers, at the gates as we pass?

One answer may be that they knew Goodness. For some three years, the Jewish apostles ate and slept around the same campfires with the King of Glory. Day upon
day, they walked and talked with the Shepherd of Israel. They beheld Jehovah living a life without any unworthy act or word or desire. This godly Person, though
younger than some of them, became a father to them all. They were as his sons. From the closest possible point of view, they saw and knew and touched
Righteousness.

Of the twelve Nephite disciples, we could say the same thing. They did not know the mortal Jesus, but they spent unbroken hours and days with the unveiled, glorified
Jesus. Such experts will not use the wrong standard.

But there is another reason to trust these judges when we come before them. Along with all else they have seen up close, they know Mercy.

Many a new bishop leaves the stake president's office, after being set apart as a "judge in Israel," wondering what that could mean. Time will teach him. There is more
to judgment in Israel than the bare law. Israel has a saving covenant, saving ordinances, the saving blood of Christ. By some of the sweetest experiences a mortal
could have, the bishop will see firsthand what the apostles repeatedly saw: Jesus, the true Head of the Church, is not only full of truth but grace as well. It is one of
the best parts of being a leader in the holy hands of Christ.

As the angel said to Nephi, even the Twelve are "righteous forever" only because of the power of Christ. They know we are counting on the same miracle.

Notes

  1 Nephi 12:9-10.

  Mormon 3:18-20.

  Moroni 10:33.

  2 Nephi 2:6.

  Alma 13:9; 41:14.

He Will Manifest Himself

It shall come to pass, that if the Gentiles shall hearken unto the Lamb of God in that day that he shall manifest himself unto them in word, and also in power, in very
deed.

T he Lamb of God can manifest himself to us "in very deed"-directly, visibly, in person. But if this is to be a joyous experience, he must first be manifest "in word, and
also in power." Otherwise, to meet him abruptly, unprepared, unprotected, unworthy-unacquainted with his word and his power-is to meet him but briefly, and with
piercing grief.

We remember Laman and Lemuel, who always seemed to draw a blank when great things were at hand, "because they knew not the dealings of that God who had
created them." Following a living God is sometimes a treat and other times a test. But it is always acceptable to those who are immersed in his word and who permit
themselves to feel and trust his power.

We can see this lesson in the way temples are designed.

On the south slope of the Temple Mount in Jerusalem, Mike-a studious 14-year-old-asked the guide, "Why are these steps different sizes? The people who built them
weren't just making mistakes, were they?"

The guide sighed with relief. "I wondered when someone would ask. You're very observant." With a sweep of his arm, the guide pointed at the wide and magnificent
old stairs. "Look at this. They made the steps of various sizes to keep people from hurrying as they came to the House of the Lord. In fact, sometimes people would
stop and sing a hymn or study a verse of scripture at certain points along the way, so that when they got in there, they were ready."

In later years, Mike commented, "That idea means a lot to me now in my temple attendance. I notice that there are steps, and that we move toward the holiest rooms
by stopping in other rooms, reviewing and committing ourselves along the way. You can't hurry toward the Lord."

Nephi promised that those who hearken unto the Lamb of God will find him manifest. This comes by small degrees, privately-in word at first, then in power. That is the
way he prefers. That way guarantees a permanent connection with him.

When at last he is manifest to us "in very deed," it can be the most wondrous experience we have ever had, a time when he can add instruction and complete the polish
and finishing touches to our souls. Then to us, as Isaiah described it, "shall the Son of Righteousness arise with healing in his wings."

Ultimately, "he will make himself manifest unto all." But we are not waiting until the curtain is taken away, when the test is over and the Master stands revealed to his
friends and foes alike. We are trying to become his friends in season-now.

The Messiah is not in hiding while the time ripens for his coming. His people have his words and counsel, and they know the modest movements of his power. They are
drawing close, and he is making himself manifest.

Notes

  1 Nephi 14:1.

  1 Nephi 2:12.

  2 Nephi 32:6.
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  3 Nephi 25:2.

  Mosiah 27:30.
  1 Nephi 2:12.

  2 Nephi 32:6.

  3 Nephi 25:2.

  Mosiah 27:30.

  1 Nephi 10:11.

Sure As Iron

They said unto me: What meaneth the rod of iron which our father saw, that led to the tree? And I said unto them that it was the word of God; and whoso would
hearken unto the word of God, and would hold fast unto it, they would never perish; neither could the temptations and the fiery darts of the adversary overpower them
unto blindness, to lead them away to destruction.

A good teaching moment came up one day when someone asked Nephi about the iron rod. If Father's dream was so brilliant and inspired, why was that in there? A
person of Nephi's time would be shocked at the extravagance of a handrail streaking through the wastes and valleys of the vast desert. Who would build such a thing?

But this we should know: If a desert separated you from God, he would go to the expense to install such a thing. He built the desert, you might say, to see whether you
really wanted to go home. He built a handrail straight across the land to get you there.

For Lehi's clan, it was not really made of iron but of brass. At the time Nephi's brothers asked about the rod, the brass plates had been in camp for months.           They
sat in one of the tents, waiting to be read and pondered, waiting to guide and build anyone who would take the time.

There was plenty of need for guiding and building people. This group had a normal array of personalities-and perhaps some stronger than normal. Things sometimes got
out of hand. In the face of human temptations-the downward pull to be lazy or disloyal or angry, for example-some family members succumbed now and then, and
great setbacks followed. That sort of thing isn't necessary, because a source of healing sat in a nearby tent.

The desert was designed to be uncrossable without a handrail. But the handrail-straight and strong-is installed.

The straight rod has kept countless people true to their course in confusing times. The words speak little about medicine. But the spring of light somehow inspired a
single mother to find a solution to her son's illness. After reading the scriptures awhile, a missionary couple was guided in their search for a place to live in an unfamiliar
land. An hour in the standard works each day somehow enabled an overworked accountant to meet his deadlines during tax season. If we hold to it, the rod will lead
us straight ahead.

The strong rod steadies even the shakiest travelers, so that their strides are safe and certain. For example, to those maimed by crystal meth addiction, recovery efforts
can be futile until a daily dose from the words of life is added. The scriptures give power to any effort to rise above weakness. God has put a wonderful iron power in
his words.

All that straightness and strength, and putting the rail within our reach, has been quite an expense. But to him whose words are presented there, it was worth the
trouble. Now we must use our reach. Now we must consider it worth the trouble to hold to it all the way home.

Notes

  1 Nephi 15:23-24.

  1 Nephi 5:10-17; 7.

  1 Nephi 15:25.

According to Their Hearts

Because they turn their hearts aside, saith the prophet, and have despised the Holy One of Israel, they shall wander. . . . Nevertheless, when that day cometh, saith the
prophet, that they no more turn aside their hearts against the Holy One of Israel, then will he remember the covenants which he made to their fathers.

What Nephi said of the Jews is true of all peoples. When their hearts turn from the Holy One, they are left very much alone. When their hearts turn back to him, the old
blessings return. Everything depends on where the heart-the eye of desire-is looking.

We sometimes hear of being "in tune," a reminder that we need to get ourselves in harmony with the willing signals that are always there. In the case of heavenly
messages, there is no dial to turn. Tuning a heart is a matter of turning it.

How is a heart turned to the Lord? In practical ways. Alma said the "affections of thy heart" are determined by "all thy doings," goings and thoughts.

A young father illustrated it in this way: "My daughter, Emma, loves pink. This love seems to permeate her existence. It influences her decisions, and especially the
clothes she picks out. This struck me one Saturday after a load of Emma's laundry had finished drying. I cleaned out the lint screen in the dryer, and the lint was pink.
'Wait a minute,' I thought, 'isn't lint supposed to be gray?' I checked the laundry trash can, and sure enough, lots of little gray wads of lint in there. Except for Emma's.
Her lint was pink. I would like the gospel to permeate my life like that."

A coach was asked what it meant for an athlete to have "heart." He answered, "To me it means they give everything. They give it their all, even in practice . . . especially
in practice! That's where most athletes decide how much they're going to give. They aren't just training their bodies in practice. They're training their loyalty, their
determination."

Then the question, "So it isn't so much about talk, about strong words?"

"It isn't anything about words. After you've been coaching a while, you stop paying attention to all the big talk. You notice what people actually do."
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Turning our hearts to God is specific. He might say to us, "So you want to turn to me? Good. Can you start by praying to me every day and night? I know you aren't
used to it, that it may seem embarrassing, or that you think it is a bit hypocritical. But I'm asking you to do it anyway, every day, the rest of your life. That will be a
show of heart."
Then the question, "So it isn't so much about talk, about strong words?"

"It isn't anything about words. After you've been coaching a while, you stop paying attention to all the big talk. You notice what people actually do."

Turning our hearts to God is specific. He might say to us, "So you want to turn to me? Good. Can you start by praying to me every day and night? I know you aren't
used to it, that it may seem embarrassing, or that you think it is a bit hypocritical. But I'm asking you to do it anyway, every day, the rest of your life. That will be a
show of heart."

Or he might say, "If you want to turn to me, I have just the thing. I have a Church. It holds meetings. I would like you to be at these meetings every Sabbath for the rest
of your life, as long as you have the slightest strength to show up. Of course, you'll have to plan out your time and your sleep and your transportation and even your
health and clothing and perhaps some of your money to do this. That's why I will take it personally, as a token from your heart."

Notes

  1 Nephi 19:14-15.

  Alma 37:36.

Israel to the Rescue

It is a light thing that thou shouldst be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel. I will also give thee for a light to the Gentiles,
that thou mayest be my salvation unto the ends of the earth. . . . That thou mayest say to the prisoners: Go forth; to them that sit in darkness: Show yourselves.

Israel's mission is both vast and joyous. The size of the work-to rescue so many-need not overwhelm us. The Lord says "it is a light thing." He can handle it. As for the
joy, what could be better than liberating those who "sit in darkness"? We are glad to have such good work, and to have so much of it.

Israel is more than a special lineage. The special greatness comes with the covenant. When the covenant is kept, it produces greater-than-normal people, with special
stories and elite desires.

Each branch of Adam's family will be beckoned in, invited to liken themselves to Israel. And not only liken, but enlist-become equal citizens. Their blessings are both
temporal and spiritual-choice lands and choice knowledge. Most choice of all is to "know their Redeemer, who is Jesus Christ, the Son of God." In a world that
has forgotten him, former prisoners know the God of Israel as their own God.

A servant's desire entered the heart of Odindu when he was yet a boy. In those days, the people of his village were still getting their water from a river several miles
away. It was a laborious, time-consuming walk. And in the time of Nigeria's civil war, it was dangerous. As the oldest boy in his family, Odindu went for the water
almost every day. Often, when the bullies were looking for trouble along the river, he would lay down in a familiar hideout, his large covered bucket next to him in the
grass, and wait for them to move on. As he waited, he would pray, "Father in Heaven, it is a great shame that my people live this way. Help me to survive, and let me
help them someday."

Odindu did survive. He became one of those heroes who brought the war to an end. He married a girl of like mind. They became educated and devoted themselves to
lifting their people. They moved away for a time, to equip themselves for greater service. Odindu gained a doctor's degree but also something else of greater value to
his people. He and his wife discovered and embraced the restored gospel. Now they were allied with the powers of heaven, enlisted in the eternal nation known as
Israel.

Like an Israelite named Mosiah arriving in Zarahemla, like an Israelite named Ammon approaching the lands of King Lamoni, like 2,000 stripling Israelites going off to
defend the Nephites, Odindu was equipped to help.

Thanks to a new couple in Israel, clothed in light, the villagers no longer walk those miles to get their water. And now other Waters are also in reach. The God of Israel
honored a servant's prayer in ways that a noble boy, crouched on a riverbank, could not have imagined.

In a hundred nations and a million stories, the mission-vast and joyous-continues.

Notes

  1 Nephi 21:6, 9.

  1 Nephi 20:19.

  1 Nephi 19:24.

  1 Nephi 22:2-3.

  3 Nephi 5:25-26.

  Omni 1:13-14, 17-19; Alma 17:18-20, 23; 53:17-20.

Savior For Our Children

Shall the prey be taken from the mighty, or the lawful captives delivered? But thus saith the Lord, even the captives of the mighty shall be taken away, and the prey of
the terrible shall be delivered; for I will contend with him that contendeth with thee, and I will save thy children.

Why should lawful captives be delivered? Don't they deserve their bondage if it is "lawful"? Who would ask for such a suspending of justice? A mother or father, no
doubt. "Is there no hope, no second chance for my child-weak and brash as he was? Can he not be freed from the slaver's hand?" A deaf, inflexible universe gives no
answer. But from the One called Savior we hear, "I will save thy children."

The promise means a lot to the parent of righteous children. It means even more to the parent who mourns over a captive child, as Nephi mourned over his seed, "O
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Jacob, younger brother to Nephi, uttered the promise in these words. "Our children shall be restored."            Jacob later explained how the wayward, "having rejected the
answer. But from the One called Savior we hear, "I will save thy children."

The promise means a lot to the parent of righteous children. It means even more to the parent who mourns over a captive child, as Nephi mourned over his seed, "O
the pain, and the anguish of my soul. . . . It well nigh consumeth me."

Jacob, younger brother to Nephi, uttered the promise in these words. "Our children shall be restored." Jacob later explained how the wayward, "having rejected the
sure foundation, can ever build upon it." The famous story of the olive trees helps Jacob to "unfold this mystery." In simple terms, the Lord of the vineyard takes two
measures to save his wild and fruitless trees: pruning and nourishing.

By pruning, people are humbled, reduced and scattered. Sometimes we can only look on as the untiring Pruner works slowly to save those we love. In such times, until
their own day of righteousness, what our wayward ones need most is our righteousness.

As the untiring Nourisher, he writes his word to the minds of our children and whispers it into their hearts. No matter how long and far they wander, he "is still calling
after" them. We trust the untiring Christ to remember "all them who have been broken off." Faith gives permission to the miracle.

From the return of Alma the Younger, we know that the miracle of return also needs the prayers of friends and family.         And so we keep praying for our children and
the children of others.

Some seventy years after Alma's return, two of his great-grandsons fell into the hands of hostile people while serving a mission. Walls trembled, fire surrounded, the
voice of Deity whispered, souls were converted. And a certain Aminadab, formerly a dissenter from the Church, was crucial to the event. This was the day of his
return. We suppose there were loved ones somewhere praying for Aminadab. He was reclaimed with a mighty hand.

"All thy children shall be taught of the Lord; and great shall be the peace of thy children."   Thus stated Jesus, quoting from his prophet Isaiah.

No wonder the Lord commands, "Lift up your heads forever, because of the blessings which the Lord God shall bestow upon your children."               It is our pleasure to
keep that commandment.

Notes

  1 Nephi 21:25.

  See also 2 Nephi 6:17.

  2 Nephi 26:7.

  2 Nephi 10:2.

  Jacob 4:17-18.

  See, for example, Jacob 5:4.

  Jacob 6:7.

  Alma 5:37.

  2 Nephi 10:22; 29:2.

  Mosiah 27:14.

  See also Mosiah 27:23.

  Helaman 5:23-24, 27-30, 33-36.

  3 Nephi 23:13.

  2 Nephi 9:3.

Your Afflictions Will Be Gain

Thou hast suffered afflictions and much sorrow. . . . Nevertheless, . . . thou knowest the greatness of God; and he shall consecrate thine afflictions for thy gain.

Jacob had suffered "afflictions and much sorrow"-we are not told what kind-because of the extreme "rudeness" of Laman and Lemuel. But, Lehi could say, "Thy
soul shall be blessed." God oversees affliction with a particular compassion. At the right time, struggle translates to strength, loss converts to gain. Jacob would
someday be cared for by Christ, "even as they unto whom he shall minister in the flesh." All who are similar to Jacob can look forward to this blessing.

Mortal life isn't some nasty reality that won't go away. It doesn't perplex God. Mortality is not a normal part of the large, smooth-running, pleasant universe he governs.
There would be no such place if our personal growth did not call out for a short, intense stretch of bumpy road. It is for our schooling that we have temporary
handicaps in us and baffling circumstances around us. The school is just right.

God designed this peculiar island of sorrows, purposely different from the vast and peaceful realms that surround it. Since he made every bit of this world from scratch,
from the blueprint up, he can discontinue it and make it a thing of the past when he wants.

That's just what He is going to with this lesser world as soon as it fills its purpose. He won't take that action a minute too soon, but when the last student has emerged,
the place must go.
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converts and friends were burned to death. Some of Amulek's family, so blessed at one point, were likely tortured and destroyed in that holocaust. By the time
Alma was able to get Amulek to a new home and "administer unto him in his tribulations," the toll must have been devastating.
That's just what He is going to with this lesser world as soon as it fills its purpose. He won't take that action a minute too soon, but when the last student has emerged,
the place must go.

We have only a glimpse of the trauma that came to Alma and his companion Amulek. They were imprisoned, starved, and beaten. Worse by far was watching as their
converts and friends were burned to death. Some of Amulek's family, so blessed at one point, were likely tortured and destroyed in that holocaust. By the time
Alma was able to get Amulek to a new home and "administer unto him in his tribulations," the toll must have been devastating.

Amulek's afflictions were too great for others to quite understand. But he was also entitled to a joy so complete and private that others could understand it only by
experiencing it. Our afflictions, and our gains, are private-between us and the Lord.

Disasters-private or widespread-shouldn't be seen as a spanking intended for sinister children. They come upon even the most noble and savvy immigrants from
heaven. Despite their long training in higher circles, they come here for intense teaching moments. They need lessons given in unforgettable ways.

The Creator watches and waits for our graduation. Arrangements have been made for our homecoming celebration; the mansion is being built even now.                 The "gains"
are being prepared, and so are we.

Notes

  2 Nephi 2:1-2.

  2 Nephi 2:1.

  2 Nephi 2:3.

  2 Nephi 2:4.

  Alma 12:26-27.

  Alma 14:7-26.

  Alma 10:11.

  Alma 15:18.

  Helaman 5:44.

  2 Nephi 9:18; Enos 1:27.

A Seer Will Be Raised Up

Yea, Joseph truly said: Thus saith the Lord unto me: A choice seer will I raise up out of the fruit of thy loins; and he shall be esteemed highly among the fruit of thy loins.
And unto him will I give commandment that he shall do a work for the fruit of thy loins, his brethren, which shall be of great worth unto them.

The Hebrew name Joseph combines more than one meaning: adding on and taking away. Joseph Smith's work of gathering and restoring called for both. Stamp
collectors don't keep every stamp they find. They cull and discard what has no value. To restore an old castle, you would keep the useful, eliminate the useless, and
add what is missing. Joseph did all this.

To do it, he needed super powers of sight. Seers are good at seeing. "Things shall be made known by them which otherwise could not be known."

That is true not only of earthly things but also of heavenly things. And not only heavenly things but also Heavenly Beings. Joseph the Seer acted as our eyes.

We admit that our sight is poor whenever we wear glasses, or when we trust what scientists see through microscope or telescope, or when we believe the results of an
x-ray. But those puny devices don't unveil what the seers know of the past, the future, the big picture, the great plan, and "the meaning of all things."

So it is stunning that we would actually have a seer among us. In addition, we were promised he would be "choice"-someone we would really like. In premortal times,
when we knew so much and all the lights were on, this noble one was an easy choice. But in a dimly lit world, some find it difficult to choose him anew.

From the Lord's words to an ancient Joseph, we have good reasons to choose our latter-day Joseph. For example, he would not only be "great," but he would also
grow to greatness "out of weakness." His greatness would not be showy. It would be expressed in lots of work, and in making a dramatic, eternal difference.
And no one would be able to overturn his work.

It would not only be the seer himself that would be great; his very words would go with force into people's souls. Though simple, the words would be deep and
"strong." It would be as if our most righteous and caring ancestors were crying out to us. Those words would be just right-spiritually "expedient"-for anyone,
anywhere, anytime.

And those who hearkened to the strong Seer would become strong themselves.             The words would settle every important question, bring accord where there was
dispute, instill peace where there was turmoil.

The work of the choice seer isn't yet finished. The old castle hasn't been entirely restored, and all its heirs are not yet home. We, and billions unborn, will need to keep
choosing this Seer and his companion seers for quite a long time.

Notes

  2 Nephi 3:7.
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  See footnote to Genesis 30:24, LDS edition of the Bible.

  Mosiah 8:17.
Notes

  2 Nephi 3:7.

  See footnote to Genesis 30:24, LDS edition of the Bible.

  Mosiah 8:17.

  1 Nephi 11:17.

  2 Nephi 3:13, 24.

  2 Nephi 3:8-9.

  2 Nephi 3:14.

  2 Nephi 3:11.

  2 Nephi 3:21.

  2 Nephi 3:20.

  2 Nephi 3:19.

  2 Nephi 3:15, 23.

  2 Nephi 3:12.

Patience for Those Who Don't Know

Where there is no law given there is no punishment; and where there is no punishment there is no condemnation; and where there is no condemnation the mercies of the
Holy One of Israel have claim upon them, because of the atonement. . . . For the atonement satisfieth the demands of his justice upon all those who have not the law
given to them.

This is a sweeping and basic promise: Christ will cover with mercy all those who are without law-who don't understand what God expects of them. The principle gives
rise to many doctrines. And it applies to many of our relationships.

Several centuries after Jacob announced the principle, King Benjamin described how it applies to children: "Little children . . . are blessed; for . . . the blood of Christ
atoneth for their sins." Of course. Little children "have not the law given to them." Every wise parent in King Benjamin's audience must have loved those words.

Some five centuries later, Mormon did what Benjamin had done. He pointed out how the sweet and sweeping promise applies to children: "Little children are whole,
for they are not capable of committing sin."

But the larger principle-which applies so absolutely to children-applies in part to some big people too. If a person is missing major pieces of the law, Christ covers
them, and they are not expected to live those parts. If there is a tendency to judge those whom Christ has clothed in mercy, Mormon might say, "Wo be unto them that
shall pervert the ways of the Lord after this manner." And Alma might add, "Let the justice of God, and his mercy, and his long-suffering have full sway in your
heart."

If we try to look into hearts, we find many who don't want to be lost. Perhaps there is some fault in early youth when the light was brighter, the voice of right more
crisp. But if all that has dimmed-if they walk in confusing shadows-how shall we feel toward them? Would we condemn the lost? Might not many of them correct
their course if they could see and hear again?

To suppose that disoriented people intend to be bad is a pretty harsh view of human folly. Mormon might call this harshness "awful wickedness, " for it denies the "pure
mercies of God unto them." He would remind us that God is not "partial"-nicer to some just because they were raised with more light and knowledge.

Benjamin said that what we all need is "the knowledge of a Savior." Some do not consider themselves worth saving until this assurance rises like the morning sun in
their understanding. Repentance is inspired, not merely by guilt but also by the hope of being forgiven, the hope that weaknesses can be healed and guilt swept away.

If adults without a sunrise are somewhat accountable, they are certainly not counted out.

"O how marvelous are the works of the Lord, and how long doth he suffer with his people."          His suffrage isn't mere silence. When the time is right, he sends
understanding. Until then, mercy.

Notes

  2 Nephi 9:25-26.

  Mosiah 3:16.

  Moroni 8:8.

  Moroni 8:16.

  Alma 42:30.

  Moroni 7:16.
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  Mormon 8:19.
  Alma 42:30.

  Moroni 7:16.

  Mormon 8:19.

  Moroni 8:12.

  Mosiah 3:20.

  Mosiah 3:21.

  Mosiah 8:20.

A Church That Can Heal

As the Lord God . . . gave unto Moses power that he should heal the nations . . . if they would cast their eyes unto the serpent which he did raise up before them, . . .
there is none other name given under heaven save it be this Jesus Christ, of which I have spoken, whereby man can be saved.

About six centuries before Nephi's time, his ancestors lived in a harsh, wide wilderness under the leadership of Moses. Their "church," as we might call it now, was
made up of the twelve nations known as Israel. There came a crisis when many of those people were bitten by "fiery flying serpents." Just about anyone not lying in
agony at the point of death was looking on in horror and despair, unable to help dying loved ones.

What did the great prophet do about the situation? In the saving name of the Messiah, he set up a pole on which was fixed the brass figure of a serpent. It was a
reminder. It represented the One who would someday take their place, who would receive the venom for all mankind. In that wilderness church, Moses asked that they
merely turn and look upon the sacred token of Christ. Each who would do this, he promised, would be healed.

The promise continued to Nephi's time and is still in force. The brass figure was a temporary means of trusting in Christ. But healing is still offered to those with that
trust-who trust his name, his Church, and the other tokens he has given.

In 34 a.d., the Nephites were reeling from calamity. Thunderous forces of nature had reduced their world to eerie rubble. But through the heavy dust they heard the
healing Christ: "Will ye not now return unto me, and repent of your sins, and be converted, that I may heal you?" Turning to him and his Church, they were made
whole.

Again in our day, we have a Church that can heal, for the Head of this Church is that same Healer.

Once, not many years ago, there were two men of separate lands-nations often in vicious war with each other. One man had witnessed an attack in which numerous
loved ones were massacred. The other man was a commanding officer in the attacking forces.

The years brought each man, under separate circumstances, into contact with a particular Latter-day Saint couple. Each man embraced the gospel. Each grew
spiritually, against all sorts of resistance, in his own culture. Then came an evening to be remembered, when both men happened to be visiting the United States at the
same time. Inside the home of that same Latter-day Saint couple, one man peered intently out the entry window as he waited. The other man at last drove up to the
house, sat in the car for what seemed a long time, and then walked slowly to the door.

A pause. A quiet knock. A door opens, and two former enemies-now elders of Israel-look upon each other in a new Light. Witnessed by a few close friends, and
under the eyes of the Healer, the men step forward and embrace. In the saving name of Christ, another healing-like that which will at last "heal the nations."

Notes

  2 Nephi 25:20.

  1 Nephi 17:40-42; Helaman 8:11-15.

  3 Nephi 9:13.

High Interest Investment

I will give unto the children of men line upon line, precept upon precept, here a little and there a little; and blessed are those who hearken unto my precepts, and lend an
ear unto my counsel, for they shall learn wisdom; for unto him that receiveth I will give more.

To "him that receiveth" light, more is promised. When a tree receives light through its leaves, everything gets larger and stronger, including the leaves. Larger leaves
welcome even more light, and the growth goes on at new levels.

Amulek once pled with an audience to "contend no more against the Holy Ghost, but that ye receive it"-to welcome that influence, to take it in, even to pull it in.          The
promise is as old as light itself. We are reminded of it each time someone is confirmed a member of the Church.

Where shall we find evidence of this promise? In every faithful member of the Church!

Yes, there are more notable cases, like Roksana, the 14 year-old girl who teaches the Gospel Doctrine class in her little branch. She emerged from her first reading of
the Book of Mormon aglow with testimony. She seems to abound in new understanding every time she ponders the scriptures.

But in private hearts there are evidences on every row of every sacrament meeting. For every Roksana, there are many Vasilis. Also new in the Church, Vasili is a
more typical member of Roksana's branch. He did not glow quite so much, you might say, until several months of study with the missionaries. They and his wife
despaired of his ever gaining a testimony. But steadily, like the adding of one thin line of thread after another to a giant, empty loom, he grew in light and certainty. After
baptism, his growth is ever steady. He is teaching the gospel now, at home mostly. The simplicity and clarity of his teaching is the result of a deep, permanent
understanding.
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We remember the story of the sons of Mosiah, whose leaves got so large that they went from young men full of ignorance and distortion to being "men of a sound
understanding." But we should remember that this expansion took fourteen years, and that "they had searched the scriptures diligently, that they might know the word of
But in private hearts there are evidences on every row of every sacrament meeting. For every Roksana, there are many Vasilis. Also new in the Church, Vasili is a
more typical member of Roksana's branch. He did not glow quite so much, you might say, until several months of study with the missionaries. They and his wife
despaired of his ever gaining a testimony. But steadily, like the adding of one thin line of thread after another to a giant, empty loom, he grew in light and certainty. After
baptism, his growth is ever steady. He is teaching the gospel now, at home mostly. The simplicity and clarity of his teaching is the result of a deep, permanent
understanding.

We remember the story of the sons of Mosiah, whose leaves got so large that they went from young men full of ignorance and distortion to being "men of a sound
understanding." But we should remember that this expansion took fourteen years, and that "they had searched the scriptures diligently, that they might know the word of
God." They were interested day and night, receptive day and night. The old law is that if you are interested and receptive, you will receive more and more light.

It was by that same law that thousands of others, who heard the words of the sons of Mosiah, also grew from precept to precept as these missionaries did. The
converts are to us unnamed and yet well known to the heavens, where they now dwell in light. Even in this life, starting in "darkness and destruction," they became
"encircled about with the matchless bounty" of light and love.

How does this growth take place? Larger and larger leaves. Being receptive. Receiving, welcoming. The growth is happening in every sacrament meeting, in every
home and every heart where there is a high rate of interest.

Notes

  2 Nephi 28:30.

  Alma 34:38.

  3 Nephi 28:18; 4 Nephi 1:1.

  Alma 17:2-4.

  Alma 26:15.

A Book That Keeps Whispering

The words of your seed should proceed forth out of my mouth . . . and my words shall hiss forth unto the ends of the earth, for a standard unto my people, which are of
the house of Israel.

Down in the canyons and across the ranges of cattle country just about anywhere can be heard the sharp "hiss" of cowboys, directing the traffic of their herds. The
sustained "s" sound pierces the distance between man and animal, the high frequency clearly distinguished from other noises.

The words of the Lord are tuned to the ears of his sheep. Their ears were created to hear the words. He has solemnly promised that the words engraved by Nephite
prophets would "hiss forth" to all the pastures and hillsides of the earth, and that every willing ear would come alive at the special sound.

The book will be a common love among honest hearts. It will help the Lord select from the nations those who are interested in the right things for the right reasons.
Its voice, so different from voices in the writing of men, is just right for this purpose. It is his voice.

And the Spirit of the Book of Mormon is "a standard" for his people. By the spirit we feel from it, we may judge other claims to spirituality. What does not measure up
to the whispering of that book is not worthy of our loyalty.

In the highlands of Guatemala, our group of Latter-day Saints boarded a boat and slowly crossed Lake Atitlan, trying to memorize the shoreline, trying to picture
ancient scenes. But we soon discovered that on board with us was a tiny young Cakchiquel woman, there to offer her blankets and jewelry for sale. Her people had
been living in this place since Book of Mormon times. That we knew. Somehow, the thought of this drew our attention from the far-off scene to the daughter of the past
sitting before us.

Out of someone's bag came a Book of Mormon; several spoke to her about old prophets and noble families-not our prophets and families but Maria's, no doubt. The
skipper stopped at mid-lake and shut off the big diesel engine. In the quiet, someone rehearsed a story from the book. Gentle testimonies were born. Maria listened,
wide-eyed, motionless, simple in her poverty, rich with innocence, immediate in her belief.

Maria has since embraced the Church, and it has embraced her. But there was a moment on the lake that lives on. It was when lesser things were upstaged by the
whisper of absolute certainty. Like the hiss of fire or the hiss of a two-edged sword, the moment burned in and sank deep, for us and for Maria.

The Book of Mormon will keep whispering. It will keep stopping boats and finding the honest Marias. It will pierce and burn into the inner parts of mankind until all
have been reached. It will hiss across boundaries and shake souls at the core, until every mind has decided. It will go "unto the ends of the earth."

Notes

  2 Nephi 29:2.

  2 Nephi 29:1.

The Ancients Will Not Be Forgotten

What thank they the Jews [and the Lamanites]?. . . . Do they remember the travails, and the labors, and the pains of the Jews [and the Lamanites], and their diligence
unto me? . . . I the Lord have not forgotten my people.

T he Lord has promised to remem ber the unselfishness of faithful parents, whether it be their prayers or their travails, whether they be Jewish faithful or Nephite,
whether faithful little girls or faithful old men.

At a funeral for a man who had lived to nearly 90, one of the speakers said something most of us had not thought of before. He reviewed some of the historic and
quaint things(c)of2005-2009,
 Copyright         the "old days" when Lee
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                                        Media  a child. "That was the world around Lee. But the world inside him was a lot like the world inside most Page
                                                                                                                                                      little boys,
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matter when they live. He liked to play outside as long as he could on a warm evening. He liked watermelon, and ice cream if he could get it. He probably liked to
tease a girl every now and then."
whether faithful little girls or faithful old men.

At a funeral for a man who had lived to nearly 90, one of the speakers said something most of us had not thought of before. He reviewed some of the historic and
quaint things of the "old days" when Lee was a child. "That was the world around Lee. But the world inside him was a lot like the world inside most little boys, no
matter when they live. He liked to play outside as long as he could on a warm evening. He liked watermelon, and ice cream if he could get it. He probably liked to
tease a girl every now and then."

"But when Lee grew up, and became an 80-year-old and then an almost 90-year-old," the speaker continued, "he had changed on the inside even more than the world
changed over the years. That's our Father's plan, you know. We would live in this world a while and change. What I mean is that the grown up and old Lee hardly ever
thought about himself." The speaker paused and let Lee's friends remember that this was true.

"Now, who do you think he thought about the most? He thought about his wife of course, but also his children, and his grandchildren. I was with him a while back when
he offered a prayer. He prayed for his children. Life had changed Lee from a single little boy into a real father. He had become a patriarch in his heart."

Eight-year-old Sarah was always a bright and spiritual little girl. But even her parents were not prepared for the announcement she made one morning before family
prayer. "I had a dream about my children."

The father was just picking up the two-year-old to prevent a crafty escape but set him back down and looked at Sarah. "Children you're going to have someday?" he
asked.

"I guess so. I had a husband in the dream, and we had four children."

The mother sat down next to Sarah. "So go on. What about these children of yours?"

"Well, in the dream I could sort of tell there was a lot of noise and bad outside our house, like way out in the world." Sarah looked at the floor, thinking back as if the
dream were a real experience. She looked up at her mother. "Could we pray for my children today?"

Most of us take a little longer than Sarah, or even Lee, to start praying for generations unborn. But those feelings-like the feelings of the ancient Saints-are heaven-sent.
They finally come. We come to feel that our grandchildren of the distant future are just as real as our living family. We come to love them and pray for them. The Lord
doesn't forget those prayers.

Notes

   2 Nephi 29:4-5.

   Mormon 5:20-21; 9:36-37.

The Wisdom of Angels

If ye shall follow the Son, with full purpose of heart, acting no hypocrisy and no deception before God, but with real intent, repenting of your sins, witnessing unto the
Father that ye are willing to take upon you the name of Christ, by baptism-yea, by following your Lord and your Savior down into the water, according to his word,
behold, then shall ye receive the Holy Ghost; yea, then cometh the baptism of fire and of the Holy Ghost; and then can ye speak with the tongue of angels, and shout
praises unto the Holy One of Israel.

The great work of the Son was to make an offering only he could make. But there was another task for him alone: to demonstrate a perfect life. He showed us the
essentials. Nephi could list those essentials, for he saw the perfect life in vision.

The first essential is easy for mortals to forget, so Nephi emphasized it: "full purpose of heart." Without this, we take the marked path without really choosing it, only
because it happened to be in front of us. Or, because our friends happen to be traveling there. But sooner or later we will need to follow Jesus out of pure trust and
love for him.

The gospel isn't just routines. It is called "the gospel of Jesus Christ" because it is really about him. Why do we follow it? For a personal reason: We follow it to follow
him.

But "full purpose" withers under hypocrisy. Only pretending to care is a "deception before God" that doesn't fool God. It only fools us, leaving the false impression that
"all is well." If the motive is wrong, nothing is well.

Another term for "full purpose of heart" is faith. As the Son followed his Father in faith, so we follow the Son. We trust his steps, so we trace his steps. The first
essential is faith.

The second essential, "real intent," is the spine of repentance. Of course, Jesus needed no repentance. But in his real intent-his resolve to do the Father's will-he gave us
the key to his sinlessness, and the key to our repentance from sin.

And where does his path take us next? Into the water. That is where he "witnesseth unto the Father that he would be obedient unto him."            It is where we too make a
binding, public promise. The weekly sacrament keeps this third essential fresh and new.

After Jesus emerged from the waters of promise, "the Holy Ghost descended upon him."            This the fourth essential, to receive a divine Companion.

After Nephi lists these four essential principles, he tells of two blessings that follow. One of these is a baptism in fire. Under the supervision of the Holy Ghost, we will
be immersed in cleansing light, soaked in new life.

Another promised blessing is "the tongue of angels"-not just sacred ways of expressing things but also sacred things to express. What wise and sacred things, above all,
do the angels feel to speak? Nephi's answer: "Praises unto the Holy One of Israel." What is in the heart of the Holy Ghost? "Hosanna to the Lord, the most high
God." What were the wise beings of heaven doing when Alma saw them? "Praising their God." After following the Son faithfully, we will say, with Alma, "My
soul did long to be there."

Notes
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   2 Nephi 31:11-13.
do the angels feel to speak? Nephi's answer: "Praises unto the Holy One of Israel." What is in the heart of the Holy Ghost? "Hosanna to the Lord, the most high
God." What were the wise beings of heaven doing when Alma saw them? "Praising their God." After following the Son faithfully, we will say, with Alma, "My
soul did long to be there."

Notes

  2 Nephi 31:11-13.

  2 Nephi 31:12.

  2 Nephi 28:21-22.

  2 Nephi 31:7.

  2 Nephi 31:8.

  Alma 36:22.

  1 Nephi 11:6.

  Alma 36:22.

You Will Know What to Do

If ye will enter in by the way, and receive the Holy Ghost, it will show unto you all things what ye should do. Behold, this is the doctrine of Christ.

The wise hosts of higher worlds honor the Lord. By the "tongue of angels," we join in.       And our bond with the Holy Ghost and with angels goes beyond this. The
"tongue of angels" can make us wise in our daily walk.

As leaders and teachers speak week by week, or when sacred writings are open before us day by day, Christ is free to fit the words to us. Hour by hour, he has a
direct channel to the open heart. It can be a feast for the inner ear, we might say.

"Feast upon the words of Christ; for behold, the words of Christ will tell you all things what ye should do."

Our privilege is not only to hear but also to do. If we wait only for ideas that require no action, we may miss most of the messages. Even when things don't entirely
make sense or when we don't feel very well or very happy, the Guide will give the revelation needed most of all-he "will tell you all things what ye should do."

Fourteen-year-old Jerry was a little discouraged. Like a few other Eagle projects in the history of the world, his had been dragging on for months. Some 600 small
wooden blocks, destined to go into toy bags for needy children, had been individually cut, sanded smooth, and primed. They were now being painted various colors.

"How many coats is this going to take, anyway?" he wondered. The gray primer still showed under two coats of yellow paint. Then he looked at the blocks while
squinting his eyes. Sure enough, if you looked in a blurry sort of way, the gray didn't show at all. And if you turned off the lights, and blocked the garage window with a
big box, the blocks looked perfect.

But Jerry was a good boy, and he knew he was kidding himself. He knew there was a voice inside for times like this. So he braced himself a little and checked for that
voice.

He could imagine a child playing in the sand of some far-off land. The child's hands, a beautiful dark bronze in color, were caressing some glossy, bright yellow blocks.

Jerry picked up one of the blocks and ran a finger over the surface. Smooth here but still a little rough there. Glossy and solid yellow in spots but mostly dull and
imperfect. An impression came to Jerry's mind, spoken to a spot where things are remembered. "For that child, it should be beautiful. For a poor child, it should be
something perfect."

"Another coat or two won't be so hard," Jerry thought. And he went to work.

This daily miracle-being guided-can be ours.      If we are willing, and if we stay focused on the true and the kind and the virtuous, the voice will tell us what to do.

Notes

  2 Nephi 32:5-6.

  2 Nephi 31:13.

  2 Nephi 32:2-3.

  2 Nephi 32:2.

  Alma 37:40.

Riches for the Right Reasons

Before ye seek for riches, seek ye for the kingdom of God. And after ye have obtained a hope in Christ ye shall obtain riches, if ye seek them; and ye will seek them
for the intent to do good.

A hope in Christ can turn slippery if we don't use our blessings as he intended. "For the sake of retaining a remission of [our] sins," we need to pour out mercy on
others. It isn't necessary to be rich in order to do that.
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Nan is something of a legend in the care center where she lives. "I was afraid my life was over when I moved in here," she remembers. "But I kind of decided I'd do
what I could for the others. I don't have money or other things to give. They don't need that anyway. What I've got is time. I can listen to someone. I can read to
for the intent to do good.

A hope in Christ can turn slippery if we don't use our blessings as he intended. "For the sake of retaining a remission of [our] sins," we need to pour out mercy on
others. It isn't necessary to be rich in order to do that.

Nan is something of a legend in the care center where she lives. "I was afraid my life was over when I moved in here," she remembers. "But I kind of decided I'd do
what I could for the others. I don't have money or other things to give. They don't need that anyway. What I've got is time. I can listen to someone. I can read to
someone. I can just sit and be near. Some of these folks don't have visitors. But you know what? I'm here anyway. I might as well just wheel down the hall and visit
them myself."

Though we can think of a lot of reasons to be rich, there aren't many reasons from God's point of view-maybe one or two. To switch to his view is a great leap in our
maturity. It means the heart-the center of desire-is getting things right.

Cesar and Lilia were itinerant workers who followed the harvest seasons annually, working in three separate states for three separate employers, year after year. And
they tried to keep their family of five as active as possible in three different wards. How they longed to settle down. The moving around was not so bad, but they
hungered to serve in the Church.

Then Cesar was offered a permanent position with a ward member who had been observing him for some time. One location, one job, one home, and one ward-it was
a new world of happiness. Their desire to serve was matched by a temporal blessing.

Whenever we seem a little short on "things," the question is never whether God is generous. Cesar and Lilia and millions of others will testify to that. Said Nephi, "My
God will give me, if I ask not amiss." No, generosity is for us, not him, to learn.

Nor is our Father ever confused about what we need. We are the ones who have trouble with that. A real achievement for most of us is simply to "ask not amiss."

For some of us, it is tempting to worry that people will judge us if our temporal things aren't nice. But we ought to think less about that and more about the real
judgment. At that day, we won't answer for whether our things were nice but for whether our things did any good.

And that is just what they're for. "The Lord God doth work by means"-things, tools, the materials of a mortal world-"to bring to pass his great and eternal purposes."
  And so should we.

Notes

  Jacob 2:18-19.

  Mosiah 4:26.

  Mosiah 4:24-25.

  2 Nephi 4:35.

  1 Nephi 15:32. See also Jacob 2:19; Mosiah 4:26.

  Alma 37:7.

Each Person is Precious

The one being is as precious in his sight as the other.

There is a dangerous tendency for human beings, once they manage some little success, to feel superior to others. Our narrow triumphs may prove temporary. People
catch up or fall behind. Rankings change. Because of this, rankings don't matter.

And how can you rank two infinites? Look out across the Indian Ocean, and look out across the Atlantic. Which is most vast and overwhelming? Look out to the
universe in one direction and then look in another. Which is most endless and awesome?

Look to any two souls. What would be the folly of saying that one falls short of the other, especially when both are still capable of dramatic change? For each, the
future may hold surprises. Which one would be most misled by our silly comparisons? And not only misled but damaged?

When Jacob spoke of this habit of proud comparing, he didn't just say it was futile or absurd. He said that "such things are abominable unto him who created all flesh."


Jacob added that "all flesh is of the dust."   The frame of flesh we look upon-and which we may rank or grade somehow-is only a shell.

Bryan, who is a blend of mechanical genius and mischief, thought it would be great to install a big racing engine in the shell of a boxy old car known as the Nash
Rambler. He couldn't wait to surprise people who misjudged the car by its body. Last we heard, Bryan was still trying to solve a few technical problems.

Most of us really will underestimate the power of that car, even after he gets it running. We might be even more mistaken if we see it still under construction. But Bryan
won't pay attention to our thoughts on the matter. He knows what he's up to.

We might say that our Father's family is a fleet of Ramblers, getting fitted out with amazing power. We could say that it is a great mistake to judge each other, especially
since most of us are not completely put together yet. In this we would be right.

But in a way, each of us is also a Bryan. If we see Bryan's car on a shaky test run, we might look at the car and say, "There goes poor old boxy Bryan." We not only
misjudged the vehicle, but we have also forgotten that Bryan is not a car. He is the being inside.

The "being" Jacob mentioned is the reality. The rest is decoration and debris. The being inside the shell is the reality. That hidden person isn't just what makes us who
we  are; it is who we are. This is the "being" that is considered so "precious in the sight of God." It is what God sees all along-the part he never stops watching, never
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Notes
misjudged the vehicle, but we have also forgotten that Bryan is not a car. He is the being inside.

The "being" Jacob mentioned is the reality. The rest is decoration and debris. The being inside the shell is the reality. That hidden person isn't just what makes us who
we are; it is who we are. This is the "being" that is considered so "precious in the sight of God." It is what God sees all along-the part he never stops watching, never
stops prizing and loving.

Notes

  Jacob 2:21.

  Jacob 2:21.

  Jacob 2:21.

Virtue Is Worth Any Cost

I, the Lord God, delight in the chastity of women.

God has made little children to be visual aids. They remind us of what maturity-spiritual maturity-really means. They are heroes for the adults around them. In most
homes and villages of the earth, these tiny teachers outnumber the big students. So you would think the students, the stuffy and blind adults of the world, would catch on
to the lessons a little better.

One of the most striking truths these little heroes ever teach is portrayed without saying a word. The lesson is radiated. Maybe it could be put into words like these:
Purity is beautiful. Or, virtue is noble at any age. Or, innocence is worth any cost.

Perhaps, an innocent adult is more deserving of honor than an innocent child. All children are pure. But a pure and virtuous adult is a treasure to humanity. So it is from
the Lord's view of us.

And by what sign might we know how well, or how poorly, a people is doing in these matters? What signal is most telling? The chastity of women.

This may not tell us everything about the men. But it may tell us if there is any hope for the men.

Virtue, worthy , and work come from the same root. The idea is that a thing is worthy or has virtue if it does what it was designed to do-if it works. Ships that are
watertight and operate as they should are called "seaworthy."

The virtuous soul is not only clean but can also do its work. We were made for happiness; for peace; for wisdom, judgment, and decision-making; for getting along
with others; for detecting needs, giving service, and growing toward the stature of God.

These were the aims of our design. But the equipment is delicate. Great violins are not made of popsicle sticks and duct tape. God made us for exaltation, so he used
no cheap, insensitive materials. Only virtue can keep us capable of our greatest possibilities.

With virtue, we have the right stuff. If worthy, the soul works and can even get better. The ship weathers all storms and gets us across the deep.

Some of us know what it is to buy cheap tools. They may look fancy, but watch out. A cheap tool can leave you stranded on the road or the roof. Unworthy ships get
part way and leave you on the rocks. Unvirtuous companions and unworthy lives may never arrive where they were headed, because the delicate instruments and
sensors and powers of the soul stop working. Worthiness is worth any cost.

Jacob went on to describe the opposite of virtue. He didn't call it maturity or modernity or style. He didn't just call it sin. He described moral unworthiness as it is:
death. It can only wreck the possibilities and life of the soul.

Virtue insures the life. Chastity is a sign of hope. No wonder God delights in it.

Notes

  Jacob 2:28.

  Mosiah 3:18.

  Jacob 3:11. See also Jacob 2:28.

A Feast for the Firm

I, Jacob, would speak unto you that are pure in heart. Look unto God with firmness of mind, and pray unto him with exceeding faith, and he will console you in your
afflictions. . . . O all ye that are pure in heart, lift up your heads and receive the pleasing word of God, and feast upon his love; for ye may, if your minds are firm,
forever.

There are usually people in any group who are living as they should. Not everyone in Jacob's audience needed a wake-up call. Some were not only awake but had
been awake a long time. They had been walking a steep hill alone.

The Lord inspired Jacob to send these pure ones a friendly word and a promise of joy. To those who were already clean, the Lord was saying, "I know you. I will
stand by you. I intend to welcome you and host you in my home. And until then I will console you."

But for that consolation to be felt, there is a condition. Even the pure need to have firm minds. If we are not willing to accept a kind greeting, we are lost in our sad or
lonely thoughts-firmly stuck in our mud. Good news is of little use to those who lack confidence in the news-bearer, and who expect bad news only. If Satan cannot get
the righteous to sin, he would at least tempt them to skip the feast.

The Lord is (c)
 Copyright  always  quiet andInfobase
                2005-2009,    gentle in Media
                                        his messages,
                                               Corp. even when he is expressing his affection-especially then. If we are strictly sad or stoutly self-doubting,
                                                                                                                                                        Pagehow 17 will
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accept the Lord's tenderness? We may be turning our head from the nourishment we need. He may have to try another time, when we are more confident in him, when
we are more open to a happy theme, when our faith is more firm.
But for that consolation to be felt, there is a condition. Even the pure need to have firm minds. If we are not willing to accept a kind greeting, we are lost in our sad or
lonely thoughts-firmly stuck in our mud. Good news is of little use to those who lack confidence in the news-bearer, and who expect bad news only. If Satan cannot get
the righteous to sin, he would at least tempt them to skip the feast.

The Lord is always quiet and gentle in his messages, even when he is expressing his affection-especially then. If we are strictly sad or stoutly self-doubting, how will we
accept the Lord's tenderness? We may be turning our head from the nourishment we need. He may have to try another time, when we are more confident in him, when
we are more open to a happy theme, when our faith is more firm.

Firmness is purity grown up. It is the mature version of goodness, the deep and dependable result of being pure for a long time and for the long run and under all
circumstances.

Firmness isn't showy or brash. It is quiet but unswerving.

Consider those scenes in the sacred record where a prophet is under siege. The cynics wonder at the calm. They hope they have found some weakness in the stranger
before them. But the stranger waits without wilting. He is not brash, but he does not bend.

The unsettling sense finally comes to them that they have made a terrible mistake. They are mocking a giant, throwing pebbles at a mountain. The weakness is all theirs.

"Your words have been stout against me, saith the Lord. . . . Ye have said: It is vain to serve God, and what doth it profit that we have kept his ordinances?"

In the world there is a notion that the gospel promises are but empty entertainment for fools, that God is not paying attention, that his word cannot be trusted. Time will
tell whose entertainment was empty, and who was foolish.

The pure will see God, but they won't have to wait until then to know the comfort that is a steady stream and the assurance that sometimes surges with unspeakable
joy. The feast is already underway.

Notes

  Jacob 3:1-2.

  1 Nephi 17:17, 51-52; Jacob 7:3-15; Mosiah 17:1-20; Helaman 7:10-12; 9:16-38.

  3 Nephi 24:13-15.

  3 Nephi 12:8.

Growing in Faith

We search the prophets, and we have many revelations and the spirit of prophecy; and having all these witnesses we obtain a hope, and our faith becometh unshaken.


Jacob knew what it was to direct the forces of nature by faith. For example, he could report that "the very trees obey us."     Certain miracles had come by Jacob's
spoken "command." Behind the command was the substance of mighty faith.

By long experience, Jacob knew just how "faith becometh unshaken." (He lived a long time, as suggested by his son's comment in Enos 1:25.) Like all things
magnificent and real, faith grows in lawful stages.

To begin, "we search the prophets," which continues through life and takes many forms. For example, there is the story of a certain Lamanite queen.

One day she was stunned by the tragic news that her husband, Lamoni, had suddenly died. She had his body brought into their home. Matters of state must have
combined with her grief into a waking nightmare. Nevertheless, there dawned on her the strange impression that her husband was not really dead. And another odd
thought: She should summon the heroic Nephite who had recently come to live among them. Ammon came. With little hesitation, he began to teach her the gospel.

She had never met the light-skinned stranger. But she searched his words with her heart and did the honest thing: She believed everything he said. It was a quick turn to
the light. It was the beginning of faith at its finest. "There has not been such great faith among all the people of the Nephites."

Nephites grew up with the fundamentals. They knew the basic story. But a Lamanite would have to abandon a ton of tradition for every pound of gospel truth. After
searching a moment, she did not hesitate.

Even her husband, whose own faith was so striking, had needed a ramp to belief. He had needed the dramatic evidence that Ammon was reliable, a careful lesson in
history, and a summary of the plan of redemption before staking everything on Ammon's words. The queen required nothing but a phrase: "He is not dead, but he
sleepeth in God." A single note from the right instrument was all the music she needed.

Like training wheels on a bicycle, the prophets get us started. The more we search, the more we taste the spirit of revelation. Another stage unfolds-what Jacob
describes as "many revelations and the spirit of prophecy."

At what stage are we now: searching the prophets; or many revelations; or faith unshaken? Perhaps the early part. We will find that faith grows much as the morning
dew appears on the grass, or as the hour hand creeps surely around the clock every twelve hours. The movement is too slow for the human eye. But now and then we
check it, and there it is. Our capacity really is growing, the heavens really are responding to our needs. Our faith is becoming mighty.

Notes

  Jacob 4:6.

  Jacob 4:6.

 Jacob 4:6;
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              2005-2009,                                                                                                                               Page 18 / 185
  Alma 18:41-19:13.
  Jacob 4:6.

  Jacob 4:6.

  Jacob 4:6; Mormon 8:24.

  Alma 18:41-19:13.

  Alma 19:10.

  Alma 19:8-9.

Inspiration We Can Understand

The Spirit speaketh the truth and lieth not. Wherefore, it speaketh of things as they really are, and of things as they really will be; wherefore, these things are manifested
unto us plainly.

I'm a little confused," Semisi muttered. His eyes connected with the bishop's a moment and then focused on the portrait of the First Presidency. "I wish I had the
prophet's ears."

"The prophet's ears?" the bishop asked.

"Sure." Semisi shrugged. "He doesn't have trouble hearing what the Lord says to him!"

The bishop leaned forward and smiled. "And so you think the Lord is trying to tell you whether to marry Natasha, and you just can't hear what he's saying?" The
strapping Tongan returned missionary nodded slowly. "Can I just ask you a few questions?" the bishop asked. Semisi nodded again. "Didn't you tell us once that there
were many times on your mission when you knew you were being guided by the Spirit?"

"Yeah, and a lot of other times when I didn't even notice it was happening!"

"And wasn't it you and your home-teaching companion that had a feeling you should take two cars on your home-teaching route a couple of months ago?"

Semisi smiled. "We didn't know why, but we just had this definite feeling, and when we got to our last family, we found out their car was broke down, and so we could
leave my car with them for the week. It was so great, bishop."

"Yes, and it was so clear, right?" Semisi looked puzzled. "The impression, the inspiration. It was clear, right?" Semisi nodded. "And when you taught your Primary
lesson last Sunday, was it hard for you to know what to teach the children?"

"No. I was prepared, and the Spirit came, and I felt I should sort of stress certain things."

"Would you grab that Book of Mormon and turn to 2 Nephi 31? I think it's verse 3."

Semisi read the verse. "Wow, Bishop, how'd you remember about that one?"

"Well, I have to look it up now and then myself. See what Nephi says there? 'My soul delighteth in plainness.' I think that kind of rubbed off on him from all his contact
with the Lord. He says, 'For after this manner doth the Lord work.' That's the Lord's manner, Semisi. When he gives us direction, it's always plain enough to
understand."

Semisi was quiet for several seconds as the bishop sat back and waited. "So, when it's time for me to know about Natasha, it will be just as clear as the answers I got
on my mission . . ."

"Or just as definite as the prompting you got that day home teaching, or . . ."

"Or when I know what to say to the Primary children, right?"

"The Lord specializes in communication, Semisi. When he sends us an answer, he knows how to make us understand."

Notes

  Jacob 4:13.

Saving Those Who Wander

The Lord of the vineyard caused that it should be digged about, and pruned, and nourished, saying unto his servant: It grieveth me that I should lose this tree;
wherefore, . . . I have done this thing. . . . And he beheld . . . that it had brought forth much fruit; and he beheld also that it was good. And he said . . . this long time
have I nourished it, and it hath brought forth much fruit.

When Jacob gave us the allegory of the olive tree, he wasn't trying to write the biggest chapter in history. He was trying to answer one of the biggest questions in
history: How can a wanderer ever come home? Or, as he said it after speaking of a certain people who had rejected the Foundation, "How is it possible that these . . .
can ever build upon it?" He used the long allegory to "unfold this mystery."

The length of Jacob's answer says a lot about how patient God must be as he ministers to his more distracted or rebellious children. Sick and fruitless trees are not
renewed in one season, and so it is with sick and fruitless souls. Pruning, grafting, digging, and nourishing take time. They are all forms of really caring.

One these caring acts-nourishing-is simple enough for us to do among wanderers.

Pruning removes
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   Only God can wisely prune excesses from the lives of his children.

Grafting families and relationships around, separating here and merging there-this is another process that none but God can manage.
renewed in one season, and so it is with sick and fruitless souls. Pruning, grafting, digging, and nourishing take time. They are all forms of really caring.

One these caring acts-nourishing-is simple enough for us to do among wanderers.

Pruning removes the long, lofty, overreaching arms that grab up all the substance they can, that overtax the roots that give them life, that "corrupt" the whole vineyard.
   Only God can wisely prune excesses from the lives of his children.

Grafting families and relationships around, separating here and merging there-this is another process that none but God can manage.

Digging is how the Gardener softens and breaks the soil. We remember that the soil is a symbol for the soul, the heart that harbors the seed at first and fosters the roots
later on. We can hardly expect anyone but him to do such things with a heart.

But as the Gardener does his part, caring assistants can add nutrients to the soil.

A caring mother and father had just heard a report of some disappointing behavior on the part of their son. Somewhat stunned, they sat late one night deciding what to
do. "Shall we talk to him?" the father wondered. His wife was silent a while and finally answered, "Do you think it will help?"

"I don't know. But we had better try. I just wish I knew what words to say."

Yes, they will need to say something. In this, they are something like the wise Eternal Father. But he has just exactly the right words, designed to nourish, cleanse, and
heal his offspring, even the wanderers who stumble and misbehave. He planned all along that every human soul would need to be "nourished by the good word of
God."

As soil meets the demands of growing plants and trees, it loses richness. Nutrients have to be added back in. Our souls are like that. The pressures of life deplete us.
We were not designed to go through the years, or even the days, without being nourished again and again. Jacob unfolded the "mystery." The Lord's nutrients are
mixed in with his word.

Notes

  Jacob 5:11, 20.

  Jacob 4:17-18.

  2 Nephi 8:21-23, 25.

  Jacob 5:47-48.

  Alma 32:28.

  2 Nephi 6:8-11.

  Jacob 6:7.

Soaring amid Dark Clouds

There are many among us who have many revelations, for they are not all stiffnecked. And as many as are not stiffnecked and have faith, have communion with the
Holy Spirit, which maketh manifest unto the children of men, according to their faith.

Jens is a burly man. The bushy hair, broad smile, and booming voice give him extra size. This makes his wife, Kara, seem all the more petite and queenly. They were
speaking this day in sacrament meeting. As Kara mentioned that the branch president had asked them to speak about enduring trials, the congregation became very
quiet.

Everyone knew that Jens had lost his business to a terrible downturn in the economy a year before. They had moved their family from a comfortable home to a small
apartment. They were still in the branch boundaries, so Jens continued on as Young Men's president, still full of energy and humor.

Everyone knew of Kara's bout with cancer, a fight she was not winning at the moment. She was more frail than ever. But she still served as Primary chorister. If
possible, her countenance shone brighter and her voice sang sweeter than before.

"A few of you," she was saying, "have asked how we stay cheerful." She turned and nodded at the branch president, who had asked this question more than once. "But
of course, you know, don't you? It is the blessing we all have. When we joined the Church, we received the Holy Ghost. When Jens lost everything he had built up for
years, he didn't lose the Holy Ghost. When we lost our house, we didn't lose our sweet home evenings. We lost many possessions, but not the Church, or the truth."

Kara's voice wavered a bit. She stood a little taller, smiled, and added, "I haven't been feeling very well lately, but I have not felt abandoned by the Lord. I feel his
presence even more than before. He has made our testimonies stronger, and he has taught us and our children. What a great year this has been for us spiritually."

So it was with another people about 2,000 years before. The Nephites were in a time of alarm, and yet they were not alarmed. While war loomed more and more
likely, "those who were faithful in keeping the commandments of the Lord were delivered at all times. . . . Behold there never was a happier time among the people of
Nephi."

The statement we have quoted from Jarom's writings was made in the midst of turmoil, wickedness, and war. And yet there were "many" people in Jarom's day like
Jens and Kara of our day. They had "communion"-comfort, support, closeness-"with the Holy Spirit." Any of those people, speaking in a sacrament meeting, might
have said what Kara said. Though they might lose all else, they need not lose that Spirit.

Notes

  Jarom 1:4.
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  Alma 50:22-23. See also 1 Nephi 20:18; Alma 26:27; 31:30-31, 38.

The Whole Soul
Notes

  Jarom 1:4.

  Alma 50:22-23. See also 1 Nephi 20:18; Alma 26:27; 31:30-31, 38.

The Whole Soul

I would that ye should come unto Christ, who is the Holy One of Israel, and partake of his salvation, and the power of his redemption. Yea, come unto him, and offer
your whole souls as an offering unto him, and continue in fasting and praying, and endure to the end; and as the Lord liveth ye will be saved.

The postman dropped off the day's mail at the shoe repair shop and said, "Hey, I wonder if you could put a little patch on my soles."

"Little patch?" the shoemaker answered. "Those are work shoes, aren't they?"

"Sure, but the hole isn't big. Can't you just do a cheap job, just fix a part of the sole?"

"Nope, not if you're planning to use this in real life. I'll have to do the whole thing. A part will just leak and fall apart."

Another man walked into an auto repair and said, "There's a problem with the steering on this car. I wonder if I could just leave the steering wheel."

"Sorry, sir," replied the mechanic. "I'll need the whole car. It all kind of fits together, you know."

A golf instructor was explaining that a perfect swing involves the whole body. "Form is head to toe," was his slogan.

"I just want to work on this one arm for now," his student complained. "Nothing else."

"I'm afraid it wouldn't do much good to just work on one arm and ignore the rest of your form. It all has to work together."

Unlike lesser friends, Christ fixes everything if we let him. He can't accept a part isolated from the rest. All the departments work together or they don't work at all. He
doesn't do half souls. One reason Christ is called the "Holy One" may be that he redeems "whole" persons.

The Holy One will redeem a whole soul if it is offered to him.

When he spoke to the survivors after a great destruction, he invited them to get serious about their membership in the Church. Yes, they had been the "more
righteous part" of society. But they had been holding back. They had been caught up in cultural compromises. They hadn't given their whole souls.

King Benjamin said we'd better get the name of Christ "written always" in our hearts.           How do we go about remembering anyone all the time? Without love, it's
impossible. With love, it's impossible to forget.

If we find our love a bit weak, we can use the method proposed in our promise: "continue in fasting and praying"-the perfect way to unclog a soul and free it up to be
given.

It is the partial, clogged offering that gets technical and difficult. The unclogged soul can do the simple, uncomplicated thing. It can be totally loyal. We are loyal, not
simply because the Holy One will win, but also because he is worthy-a true friend seeking no advantage for himself. He gives his whole soul to us. For those who return
that gift, salvation is not just a possibility. It is sure.

notes

  Omni 1:26.

  2 Nephi 9:42.

  3 Nephi 8:24.

  3 Nephi 9:13; 10:12.

  Mosiah 5:12.

Using the Very Words

Were it not for these plates, which contain these records and these commandments, we must have suffered in ignorance, even at this present time, not knowing the
mysteries of God.

We are only a dozen verses into the Book of Mormon when we are taught this lesson by Lehi's experience: "As he read, he was filled with the Spirit of the Lord."

Benjamin, the king and prophet, sought that blessing for his family from the time his sons were little. They didn't "become men of understanding" by accident. Benjamin
knew that the words on the brass plates had been "delivered them by the hand of the Lord" for some towering purpose, so he used them at home.

Every family should not just have the records. They should also be able to say, "We have them before our eyes." It is not the ideas of God, or his general notions,
but his very words that we are to ponder. Mere ideas float and drift if they are not engraved on metal or pressed onto a page.

"Were it not for these plates," the essentials would have been lost. The best efforts and care of devoted parents, without scripture, are not enough to save their children.
Even Lehi himself could not have done it, Benjamin said, "except it were for the help of these plates."

No wonder the word of God is worth trading life itself to preserve, translate, and publish for parents everywhere. And if it is so crucial to get it that far in its journey,
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What step or two? It must be studied and lived, most of all at home. That is where hearts are fed and lives are built. Someone at home needs to open the expensive gift.
Even Lehi himself could not have done it, Benjamin said, "except it were for the help of these plates."

No wonder the word of God is worth trading life itself to preserve, translate, and publish for parents everywhere. And if it is so crucial to get it that far in its journey,
surely it is worth the trouble to take it the last step or two.

What step or two? It must be studied and lived, most of all at home. That is where hearts are fed and lives are built. Someone at home needs to open the expensive gift.

Is it worth as much to a parent to use the gift as it was to some prophet or missionary or teacher or pioneer to deliver it? For that forerunner, it meant giving up
livelihood, comfort, time, personal plans-or life itself-to take the written words of God some small leg of the journey from heaven. Once the precious cargo arrives and
is published, it may cost the price of a few meals to buy a nicely bound copy. But even then, the unwrapping hasn't begun.

It is unveiled when time is set aside, when eyes and minds are opened, when the words are read and pages are turned, when thoughts are stirred for long enough to
become complete thoughts, to become decisions. That is when conscience kneels before new light, when covenants are transformed into live deeds.

If enough time will be spent with those words, faith can be exerted and sins can be dropped along the trail. And these things being done, the pages can be turned again
and the sanctifying process repeat itself day by day, year after year, building ever more light to our last breath. That is how the gift becomes worth what it cost.

Notes

  Mosiah 1:3.

  1 Nephi 1:12.

  Mosiah 1:2. See also 1 Nephi 4:14-15; 5:8.

  Mosiah 1:6.

  Mosiah 1:4.

It All Counts

This mortal shall put on immortality, and this corruption shall put on incorruption, and shall be brought to stand before the bar of God to be judged of him according to
their works whether they be good or whether they be evil.

The warning is that we will be judged for doing wrong. The promise is that we will be judged for doing right.

Occasionally we see a news clip recorded by a security camera. For example, right on film an angry robber suddenly threatens an innocent woman who happens to be
present. It looks as if he may even take her life. But something surprising happens, more interesting and valuable than catching a crime on film.

Another innocent woman springs out of nowhere and shoves the bad guy to the floor. In a few seconds that man has people all over him. The conquerors are piled on
his legs and arms and chest, talking with each other as if they were old friends, soothing the would-be victim and complimenting the hero as they wait for the police to
arrive.

That lady who jumped into the tense scene, willing to take a bullet for a stranger, was seen by more than cameras and bystanders and TV viewers.

"If their works were good in this life, and the desires of their hearts were good, . . . they should also, at the last day, be restored unto that which is good."

It is all about doing, or trying mightily to do. No one is a bystander here; all can act and strive to act. Life-in the long run, at least-is fair and more than fair. We will
finally reach the heights of virtue we were always climbing to reach.

A man sat looking out the back window, watching his grandchildren play together. One of them came into the house for drink of water and was surprised to see
Grandpa sitting there. "Have you been watching to see if we were being bad, Grandpa?" the child asked.

"No, not at all," he answered. "I just like to watch you being good." He is like some employers, who like to watch security videos not to catch bad guys but to see their
employees doing a good job. Our Father wants to witness the best in us.

When we come before him, we will be fine and noble in appearance; immortal, perfect, and well-splendid and superhuman. What could mar the beauty of this reunion
scene? The memory of disloyalties lived in the flesh, or of treason that once lurked in the heart.

Such remorse can be avoided. We can both repent and prepent, you might say. We can repair our mistakes and take a wide path around ever repeating them. In
creating a record bright with solid good, we may become bright with good ourselves.

We will have the light we wanted. We may not be handed what we only casually approved. But we will have what we fought for, what we wrought out and sought.

No good work will be overlooked in the judgment. It will be so for every person who ever lived and did any good thing.

Notes

  Mosiah 16:10.

  Alma 41:3.

  Alma 41:5.

  Alma 41:13-14; Mormon 9:14.
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He Notices Immediately

He never doth vary from that which he hath said; therefore, if ye do keep his commandments he doth bless you and prosper you. . . . He doth require that ye should do
  Alma 41:5.

  Alma 41:13-14; Mormon 9:14.

He Notices Immediately

He never doth vary from that which he hath said; therefore, if ye do keep his commandments he doth bless you and prosper you. . . . He doth require that ye should do
as he hath commanded you; for which if ye do, he doth immediately bless you.

In the book of Alma, we read of the Zoramites. They came so close to the point of no return that a prophet was sent on a last mission to reclaim them. One of the
pleasant surprises in Book of Mormon history is that Alma's mission to the Zoramites was a success, at least among the poor in their city. But for the others, the
road led downward from that time on.

As time was running out for these people, Alma spoke urgently. They had to act right away. "Now is the time and the day of your salvation," he said. It was one of
those moments that might bring out the best in people.

Alma made them an unusual promise: If they would act immediately, God would too. "If ye will repent and harden not your hearts, immediately shall the great plan of
redemption be brought about unto you."

For those who did act, the Lord responded with a mighty hand, just as the prophet said he would. Soon these people had left poverty and persecution behind. They
were relocated to a land full of opportunity, welcomed by generous new friends.

The Lord doesn't always turn things around so quickly. In fact, he doesn't usually. But there are two things he always does: He always notices our obedience right
away, and he always responds to our obedience as quickly as he says he will.

If he does not rush to an action that we can see with our poor eyes, he is certainly never sluggish or sleepy, either. His hand, whether moving with the speed of lightning
or with the speed of a glacier, is awesome in power. (He isn't really slow as a glacier. But still, that comparison comes to mind.) He is a being of action, but he isn't
going for speed. He isn't trying to dazzle anyone. He keeps promises with perfect integrity and perfect timing.

We can't blame the Lord for being concerned about our integrity and timing. He knows that slow obedience will likely mean no obedience.

Lamoni thought Ammon was a divine being because of the way he followed up on things. We expect God to keep promises the way he does everything: perfectly.

The speed philosophy works for some things and ruins others. We like speedy delivery when we pay for something and speedy payment when we deliver something.
But we don't like bread that is cooked too fast, or anesthesia that wears off too fast. We like responsive brakes, because when it comes to stopping at the edge of a
cliff, timing is everything. But we don't want to be skidding to a halt at every stop sign.

We will have to let the Lord mix his glacial timing with his colossal integrity. Steadily, irresistibly, he does what he says he will do. We cannot rush him. And nothing can
slow him down.

Notes

  Mosiah 2:22, 24.

  Alma 35:14.

  Alma 43:4, 6, 13, 43-44; 48:5. Compare Mormon 2:15.

  Alma 34:31.

  Alma 35:6-9.

  Alma 37:46.

  Alma 18:9-10.

The Debts Are Paid by a God

God himself shall come down among the children of men, and shall redeem his people.

A Church film called Testaments portrayed the visit of Christ to Book of Mormon people. The story was set in the ancient Mayan culture of Central America. When
Delora saw the film, she had a desire to visit the places depicted there.

And now Delora was visiting those very jungles. As she sat on the wall of a great stone "ball court," the guide said the place dated to about 150 b.c. She looked
through her Book of Mormon to find something from that period and came across the story of Abinadi speaking to the corrupt court of King Noah. There in Mosiah
15 were the prophet's words that "God himself" would come and "redeem his people." She wondered why the king and his priests were so offended at such a beautiful
doctrine.

She tried to picture Abinadi in surroundings like these, and she considered the intense ball game that historians now called "Poc-de-Poc" because of the sound of a
heavy latex ball bouncing off stone surfaces and human chests and legs. The guide explained that a nationwide tournament was held each year in ancient times. The
championship game would decide which player in all the land was the national hero. The heart would then be cut from this athlete's chest and offered up to the angry
Mayan gods. The game was their way of finding the greatest heart in the land.

Someone in Delora's group asked, "But why would anyone try to be the 'Most Valuable Player' if it meant he would be sacrificed?"

A retired coach in the group laughed and said, "You don't know the athletes I've known. Some will do anything, and I mean anything, to be the best."
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The guide added, "You also have to know the Mayans. To have the greatest heart was the highest honor. The hero died for all the people. He was guaranteed eternal
life."
Someone in Delora's group asked, "But why would anyone try to be the 'Most Valuable Player' if it meant he would be sacrificed?"

A retired coach in the group laughed and said, "You don't know the athletes I've known. Some will do anything, and I mean anything, to be the best."

The guide added, "You also have to know the Mayans. To have the greatest heart was the highest honor. The hero died for all the people. He was guaranteed eternal
life."

Delora thought of what a shock it would be to have Abinadi or some other prophet come along and say that none of these traditions would work. She looked at the
verse in Mosiah again. God himself would do it, not a man. She guessed at what Abinadi's words meant to them. "Your mean old deities would never do this. But the
living God is going to come and be the hero. Your traditions are all wrong. Your horrible human sacrifices aren't doing a bit of good. Your 'priests' are all frauds."

Since that afternoon in the ruins of a Mayan ball court, Delora has realized that every culture, ancient or modern, needs to realize who the real Hero is.

Speaking to an audience something like Abinadi's, Alma declared, "It shall not be a human sacrifice; but it must be an infinite and eternal sacrifice." A regular human will
never do. The "God of nature" must suffer. Not one sacrifice each year, but just one "great and last" sacrifice in all eternity.

Notes

  Mosiah 15:1.

  1 Nephi 19:12.

  Alma 34:10, 13; 2 Nephi 9:7.

The Heirs Are the Ones Who Listen

Whosoever has heard the words of the prophets, yea, all the holy prophets who have prophesied concerning the coming of the Lord-I say unto you, that all those who
have hearkened unto their words, and believed that the Lord would redeem his people, and have looked forward to that day for a remission of their sins, I say unto
you, that these are his seed, or they are the heirs of the kingdom of God.

In an elders quorum meeting, the teacher was quoting from Nephi's prayer: "O Lord, wilt thou encircle me in the robes of thy righteousness! O Lord, wilt thou make a
way for mine escape before mine enemies!" One of the quorum members suddenly sat up as if someone had poked him in the back. The teacher stopped and said,
"Nabil, are you all right?"

Nabil was a Christian Arab who had recently joined the Church during his studies at an American university. "I'm all right, but I didn't notice those words when I read
the Book of Mormon a few months ago."

"Welcome to the club," someone called out. "I've been in the Church my whole life, and I don't remember them either."

After a bit of laughter, the teacher asked Nabil why the words struck him so. "Because there is an ancient robe ceremony that people in the Near East have had for
many centuries." Nabil now had everyone's attention as he continued. "It is used to bring people into the clan. The robe is wrapped around the husband and wife when
they marry, or around the parents and a new baby at birth."

"So this happened to you?" the teacher asked.

"Of course," Nabil answered. "But I am thinking of a family story from a long time ago, when someone came into the camp of one of my ancestors and asked for
protection. Some kind of enemy was after him. My ancestor held a long council. The decision was to let the man be a member of the family. It was a very rare thing.
And difficult."

"Because that man's enemies now became the enemies of this whole clan?"

"Yes. And he would be a full member of the family. He would even be an heir."

"Inherit wealth right along with any other child?" the teacher asked with amazement.

"Exactly," Nabil responded. "The man was already a faithful friend to one of the sons. That made the difference. So they adopted him. The robe was wrapped around
him, the ceremony took place, and he was part of the family from then on."

After a silence, the teacher read the words again. "Wilt thou encircle me in the robes of thy righteousness! Wilt thou make a way for mine escape before mine enemies!"

Nephi wanted to be protected and treated like a son. He wanted the Savior to be like a father. Not just a brother or a teacher or a leader, but more like a father.

How do we enter into that robe from Christ and become an heir? The promise is clear. When he sends a prophet, hear that prophet, love the words of that prophet,
obey that prophet. The prophets are already good sons in the family. Be their faithful friends and become an heir with them.

Notes

  Mosiah 15:11.

  2 Nephi 4:33.

  Mosiah 15:12.

Modest Leaders Have Power

The priests were not to depend upon the people for their support; but for their labor they were to receive the grace of God, that they might wax strong in the Spirit,
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The modest, unselfish leader is promised the perfect rate of pay, measured as influence. He or she will find, just when it is needed, the power to inspire and lift.
Modest Leaders Have Power

The priests were not to depend upon the people for their support; but for their labor they were to receive the grace of God, that they might wax strong in the Spirit,
having the knowledge of God, that they might teach with power and authority from God.

The modest, unselfish leader is promised the perfect rate of pay, measured as influence. He or she will find, just when it is needed, the power to inspire and lift.
Fortunately, this doesn't require us to please mankind. In fact, the Lord doesn't mind placing his servants where they won't be noticed. Of course, we know where they
are: in his hand. We sense it, but we may not see it. He loves the modest-but-useful servant.

"In the shadow of his hand hath he hid me, . . . and said unto me: Thou art my servant."

The mouthpiece he is likely to inspire is the modest one, the one not trying to sound grand, and who doesn't consider himself superior in some way.

"I have put my words in thy mouth, and have covered thee in the shadow of mine hand."

King Benjamin was a modest and powerful servant. At the close of life, he could "answer a clear conscience." How? It was his life of service. He had viewed his
resources merely as the means to serve. He had worn himself out in service. Someone might say, "He would have worn out eventually anyway." The question is
not if we will wear out, but in what way we choose to wear out. How will we use up our precious strength and time? How will we "spend" our lives?

The modest servant lies down tired at the end of a day, knowing that the day was spent doing just what God intended. How could you feel badly about a day like that,
no matter what went wrong? Benjamin lay down in peace each evening for thousands of days and then did so at the end of his life.

The modest leader represents the Lord but knows when to represent the people as well. The brother of Jared went before the Lord in behalf of his people. We notice
in one of his prayers how often he uses the words "us" and "we" and "our." For example:

"O Lord, thou hast said that we must be encompassed about by the floods. . . . We know that thou art holy and dwellest in the heavens, and that we are unworthy
before thee; because of the fall our natures have become evil continually; nevertheless, O Lord, thou hast given us a commandment that we must call upon thee, that
from thee we may receive according to our desires.

This continues, and he finally says, "We know that thou art able to show forth great power."      He was expressing the faith of his people.

What was the result of this modest praying? What was the result of Benjamin's modest ministry? In one case, a nation was born. In the other case, a nation was reborn.
Such is the result of modest service.

Notes

  Mosiah 18:26.

  1 Nephi 21:2-3.

  Alma 1:26. See also Alma 26:12.

  2 Nephi 8:16.

  Mosiah 2:15.

  Mosiah 2:11, 16-18.

  Mosiah 2:30.

  Ether 3:2.

  Ether 3:5.

  Alma 26:22.

He Takes His Church Seriously

And he that will hear my voice shall be my sheep; and him shall ye receive into the church, and him will I also receive.

As the new leader of the Church in Zarahemla, Alma had a big problem. While there were many faithful members, there were also a certain number who rebelled.
He inquired of the Lord, "for he feared that he should do wrong" in the action he would take. The answer was a wonderful revelation about the purpose of Church
membership.

And that would be the perfect guide. By knowing the Lord's purpose in having a church to begin with, Alma could make wise decisions about church membership.

What is the Church for, anyway? Is it a building? A way of life? A culture? A righteous sort of club? Notice a few phrases from the revelation:

"They shall be my people." "In my name they are called; and they are mine." "Thou . . . shalt gather together my sheep." "He that will hear my voice shall be
my sheep; . . . him will I also receive." "This is my church. "Whomsoever ye receive shall believe in my name; and him will I freely forgive."

So it continues for many verses. The Savior takes personally every element and every member of his Church. The revelation seems to say that the Church is for people
who care about Christ. It is many other things, but these are secondary. Above all, the Church is for the friends of Christ Through his Church, they have his voice,
his closeness, and the association of his other friends.

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Those who wanted to be identified with Christ, who wanted to be his people and do his will, remained. Those who were opposed to the shepherd were not required to
So it continues for many verses. The Savior takes personally every element and every member of his Church. The revelation seems to say that the Church is for people
who care about Christ. It is many other things, but these are secondary. Above all, the Church is for the friends of Christ Through his Church, they have his voice,
his closeness, and the association of his other friends.

Knowing this, Alma could guide the Church through this difficult time.

Those who wanted to be identified with Christ, who wanted to be his people and do his will, remained. Those who were opposed to the shepherd were not required to
stay in the fold.

It means a lot when the Church members are "called the people of God," because it is God himself who chooses to call them that.       He likes to call us his.

So, what does it mean to have our names in the Church record? It means everything. We are officially listed as the friends of Christ. For now, we don't worry about
whether the list is accurate. Many names will yet be added. Someday the list will be complete. But we are honored to be there. We want to stay on that list forever.

What holds the Church together? What ensures that the church will be "one fold"? Just this: the shepherd. We are one fold because every one of us is interested in
exactly the same shepherd. We are together because we gather around him. He holds on to those who hold on to his Church.

Notes

  Mosiah 26:21.

  Mosiah 26:6-10.

  Mosiah 26:13-32.

  Mosiah 26:17.

  Mosiah 26:18.

  Mosiah 26:20.

  Mosiah 26:21.

  Mosiah 26:22.

  Mosiah 26:22.

  See also Mosiah 27:13.

  Alma 5:60.

  Alma 26:33-34.

  Mosiah 26:35-36.

  Mosiah 25:24.

  Alma 5:57.

  1 Nephi 22:25.

Living Prophets and New Life

What is the cause of their being loosed from the bands of death, yea, and also the chains of hell? Behold, I can tell you-did not my father Alma believe in the words
which were delivered by the mouth of Abinadi? And was he not a holy prophet? Did he not speak the words of God, and my father Alma believe them? And according
to his faith there was a mighty change wrought in his heart.

We can't make "a mighty change of heart" on our own power. It occurs in a place unseen by the natural eye, a place impossible for the natural man to reach. The heart
is where desires are formed and fed and kept. Like merely changing the angle of a ship's rudder or sail, adjusting the angle of the front wheel of a bicycle, or tugging
slightly on the reins of a well-trained horse, a better angle or special tug in the heart transforms a life. Hidden adjustments in desire change our destination.

What caused this to happen to the people of King Benjamin? What had they been doing just before it happened? They hadn't been reading a book or attending a great
concert. Such things can reassure and teach and inspire and confirm, but they do not permanently change hearts. The people had just been listening to a living prophet.
They believed everything he said. Something changed inside, something definite they could feel. They weren't suddenly perfect, for that change takes years or decades
or centuries. But the rudder had been set to a new and better angle.

"We have no more desire to do evil, but to do good continually." It happened in that spot no human can see or adjust. Only a force potent enough to be called
"omnipotent" could reach that deep and turn the dial. "The Spirit of the Lord Omnipotent . . . has wrought a mighty change in us."

The same had been true of Alma the Elder. Just before the change that altered him, what he had he been doing? Listening to a prophet. The promise we have quoted
says this: "Did he not speak the words of God, and my father Alma believe them? And according to his faith there was a mighty change wrought in his heart."

That was only the beginning. A cascade of changes then took place as Alma was called to teach others. Those others believed him as he had believed Abinadi (and as
Abinadi must have believed some prophet before that). The result was, "a mighty change was also wrought in their hearts."

When we believe in the words of one who speaks for the Lord, a healing power is quietly, invisibly called down upon the heart. We cannot make a mighty change on
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our own power, but we can qualify for it. We can find a prophet and believe him.

Sometimes the prophet finds us. Zoram was minding his own business one night when someone that seemed a lot like Laban came and asked in a voice that seemed a
Abinadi must have believed some prophet before that). The result was, "a mighty change was also wrought in their hearts."

When we believe in the words of one who speaks for the Lord, a healing power is quietly, invisibly called down upon the heart. We cannot make a mighty change on
our own power, but we can qualify for it. We can find a prophet and believe him.

Sometimes the prophet finds us. Zoram was minding his own business one night when someone that seemed a lot like Laban came and asked in a voice that seemed a
lot like Laban's voice to join him in taking the brass plates for a little walk. Perhaps Zoram had been hoping or praying for a mighty change in his life, but in any case
that's how it turned out. A prophet named Nephi, and another named Lehi, found him. He believed, he changed, he was blessed.

Notes

  Alma 5:10-12.

  Mosiah 5:2.

  Alma 5:13.

  1 Nephi 4:20-35; 2 Nephi 1:30-31.

Repenting Into His Arms

Behold, he sendeth an invitation unto all men, for the arms of mercy are extended towards them, and he saith: Repent, and I will receive you.

Marni is a four year-old bundle of energy and assertiveness. She shows no fear. She doesn't obey too many rules. She doesn't mean to terrorize anyone, but other
humans in the neighborhood avoid her a lot of the time. She has a tantrum now and then. She finds it hard to say "I'm sorry." After all, she is never, never wrong.

Of course, there is another side to Marni. She is a loving girl and wants to be good. Her mother says, "Other people don't see what I call the Marni Meltdown. Like
when it finally hits Marni that she has done something wrong, she waits until she's alone with me and does a U-turn. She just melts into my arms in tears, asking to be
forgiven."

How can you not open your arms to a child in meltdown?

The snow and ice in the mountains give life only when touched by the warmth of spring. The raw ore can be neither purified nor shaped until it is willing to melt.

The promise is that the Lord will absolutely, without hesitation, open his great, merciful arms to each person who repents.

He opened his arms to Zeezrom. This hard-bitten, worldly, dishonest man had at one time insisted that he was never, never in the wrong. When he tried to embarrass
Alma and Amulek, he was the embarrassed one. Zeezrom learned that he had hardly ever been right. It was a repentance meltdown. The repentance brought healing.
  Zeezrom was received into the arms of mercy. In a few days' time, he had made a permanent U-turn. He is later mentioned in a list of missionaries.

Another in that list was Corianton. At the time of that mission, his U-turn was still ahead. He was a weak and arrogant missionary. His public contempt for
righteousness brought discredit upon the Church, for he was a son of the prophet Alma. The "poor example" contributed to a war that cost innumerable lives. But
sometime after that first mission, Corianton passed through a season of repentance and found his place in the arms of Christ. The U-turn may have taken him a while.
Meltdowns are sometimes better if they are slow.

Before the embrace comes the voice. The Shepherd calls into the heart, asking for simple repentance. Everyone knows the voice, however dimly.            It is beckoning
right this minute.

Why does the Shepherd do it? He got into this line of work because he loves it. He loves the sheep. He draws so close to them at times that a fire finds its way from
him to the repentant person, and the fire makes things new. Now and always, he sincerely wants to embrace us. Our repentance gives him just the excuse he is
looking for.

Notes

  Alma 5:33.

  As well as dogs and cats.

  Helaman 13:11.

  Alma 15:1-12.

  Alma 31:6-7.

  Alma 39:2-5; 42:30-31; 43:4-5, and so on.

  Alma 10:5.

  Alma 5:37.

  2 Nephi 31:17.

  2 Nephi 4:35.

Promises to the Lamanites
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There are many promises which are extended to the Lamanites; . . . the Lord will be merciful unto them and prolong their existence in the land. And at some period of
time they will be brought to believe in his word, and to know of the incorrectness of the traditions of their fathers; and many of them will be saved.
  2 Nephi 4:35.

Promises to the Lamanites

There are many promises which are extended to the Lamanites; . . . the Lord will be merciful unto them and prolong their existence in the land. And at some period of
time they will be brought to believe in his word, and to know of the incorrectness of the traditions of their fathers; and many of them will be saved.

You know what?" Ruthie's daddy said. "You look like an Indian Princess." She checked the mirror. Daddy was right. From then on, she was the heir of Pocahontas.

You never knew when Princess Ruthie would turn up missing from a picnic-off the forest path looking for wildlife, or in a tree just above you. After she had watched
you in royal silence long enough, she would come lighting down from a branch or bounding out of a bush. She would say something solemn: "I have escaped from my
enemies," or "I must find my people," or "I am here to rescue you." It was always nice to have her back.

Ruthie was not alone in her fascination for Lamanites, whether of the Americas or the islands of the sea. It is as if God planted in us this interest for a mistreated and
misunderstood people. Perhaps he would do this because of a premortal nobility and a future glory. Perhaps it is in answer to the prayers of Lehi and Sariah.

Enos, grandson to Lehi, tells us of his own prayers. Like other Nephite prophets, he pled that the Lamanites of the future would be reclaimed, but also that this miracle
might come by the Nephite scriptures. "I prayed . . . many long strugglings for my brethren, the Lamanites. . . . I did cry unto God that he would preserve the records;
and he covenanted with me that he would bring them forth unto the Lamanites."

It is a strange story. The Lamanites would destroy an old enemy, the Nephites, and then sink into apostasy. They would come under the rule of cruel strangers. Old
enemies would be replaced by enemies much worse. And then a book written by those bygone Nephites would be found and translated by a prophet belonging to
neither family.

As the Lamanites honor this book, they rise out of oppression. They are principal partners in building up the Kingdom of God on earth. Enos and others prayed that it
would be so. Before our eyes the prayers are answered.      The royalty reappears-to return, reclaim, even to rescue.

But why are they blessed in this way? "Because of their steadfastness when they do believe, . . . because of their firmness when they are once enlightened, behold the
Lord shall bless them."

For example, there was a time mentioned in 3 Nephi when "the church was broken up in all the land save it were among a few of the Lamanites who were converted
unto the true faith; and they would not depart from it." It is difficult to find an account of any Lamanite in ancient history who ever fell away after being converted.
With the Lord, firmness counts for a lot. And it counts for a very, very long time.

Notes

  Alma 9:16-17.

  Enos 1:11, 16.

  Enos 1:10-16. See also Alma 9:16-18, 24; 17:15; Helaman 15:11-13, 16; Mormon 7:1-5.

  Helaman 15:10. See verses 7-8.

  3 Nephi 6:13-14.

We Will Stand Before Him

The spirit and the body shall be reunited again in its perfect form . . . and we shall be brought to stand before God, knowing even as we know now, and have a bright
recollection."

We will meet with the Judge outside a gate. The decision will be whether the celestial land will be our home.        A wise old prophet said, "It is better that a man should
be judged of God than of man."

As he stands there in his perfection before us, we too will have a certain perfection. We will have radiant health. Our bodies will be timeless and perfect.

And if we are going to have bright recollection, it might as well be of a shiny life. If we are going to be physically fit, it would be a shame to feel aghast at the things we
remember. It would be a shame to be filled with shame.

The Messiah has been working for a long time to get everything and everyone ready. Even to plan such a thing was a wonder of genius and generosity. "How great the
goodness of our God, who prepareth a way for our escape from the grasp of this awful monster."

The worst monsters of nature or fiction are not only vicious but also inescapable. Like the crocodiles of Central America-lightning fast, enormous jaws, sharp teeth,
hungry. And like death, unslayable-except before the One Great Knight, the Messiah.

What a Hero. We make our escape by his "way of deliverance," while he suffers in order to slay the monster once and for all.

Captain Berg looked himself over in the mirror, eyeing every detail of his uniform. He was being considered for command of a ship-not a large ship, but his first. He had
been dreaming of this since he was a boy. After all the work, the interview was only twenty minutes away. "So, the preparations are over," he thought. "But I am
ready."

A moment like this is coming for everyone. Twenty minutes before that interview, we will be about through with our preparations. Even now we can look at our hands
and say, "These are the hands." We can look in the mirror and say, "With these eyes I will see him." We can touch our knees and say, "With these I will kneel." But we
must also ask, "What memories will I bring before him?"

In his glory,(c)
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could possibly be flattering about us will be pointed out by our Judge. "The righteous shall have a perfect knowledge of their enjoyment, and their righteousness."

"I rejoice in the day when my mortal shall put on immortality, and shall stand before him; then shall I see his face with pleasure, and he will say unto me: Come unto me,
A moment like this is coming for everyone. Twenty minutes before that interview, we will be about through with our preparations. Even now we can look at our hands
and say, "These are the hands." We can look in the mirror and say, "With these eyes I will see him." We can touch our knees and say, "With these I will kneel." But we
must also ask, "What memories will I bring before him?"

In his glory, he is like a great lamp, a living searchlight under which no detail can be hidden. The brightness will reveal all about him, and all about us. Everything that
could possibly be flattering about us will be pointed out by our Judge. "The righteous shall have a perfect knowledge of their enjoyment, and their righteousness."

"I rejoice in the day when my mortal shall put on immortality, and shall stand before him; then shall I see his face with pleasure, and he will say unto me: Come unto me,
ye blessed."

Notes

  Alma 11:43.

  2 Nephi 9:41.

  Mosiah 29:12. See also Mosiah 16:1; Alma 46:39.

  2 Nephi 9:10, 12-13.

  2 Nephi 9:11, 21-22; Mormon 3:20.

  2 Nephi 9:4.

  1 Nephi 15:30.

  2 Nephi 9:14.

  Enos 1:27.

Revelation for the Hungry Heart

He that will not harden his heart, to him is given the greater portion of the word, until it is given unto him to know the mysteries of God until he know them in full.

Sixteen-year-old Denny looked out at the members of his ward. "I hope it's all right to tell a story about three little pigs in sacrament meeting." Several adults smiled;
children looked up from their quiet books and stared. Denny continued, "The bishop asked me to talk about learning the gospel. So here it goes.

"Before the pigs got to be teenagers and tried to build their own houses, they were just babies, all the same size. But one pig ate all the time, and he got big like a brick.
Another pig ate sometimes, and he wasn't so big-more like a stick. But the third pig hardly ever ate, and he turned out to be built like a piece of straw. When the little
puppy wolves down the street would barely puff on him, he would fall right over.

"So if you don't eat, you turn out to be a runt. If you don't have spiritual food every day, you don't learn the gospel. When you grow up, the devil can just blow you
down."

Later, during Gospel Doctrine class, the teacher read from the Sermon at the Temple, 3 Nephi 12:6: "Blessed are all they who do hunger and thirst after righteousness,
for they shall be filled with the Holy Ghost."

"Okay," the teacher asked, "what's the principle here?"

"I think I know," one man said. "I know because I was a runt for many years." The teacher, along with others, looked puzzled. "You know, like the pig we heard about
in sacrament meeting, the one that didn't eat. That was me, the one in my family who never took an interest in the scriptures, who never paid attention in classes.

"When I got around to going on a mission, I noticed that my other family members had more spiritual experiences than I did. They had a better grip on life, and so on.
So I wondered why. Then in the mission field I realized one day that the people who got strong testimonies of the Book of Mormon and the Church were the hungry
ones, like Jesus said.

"And it hit me that my family members were like those people, and I was like the other investigators who never read because they didn't care. They didn't show up at
Church meetings if it wasn't convenient. And so they weren't too quick to get a testimony.

"I decided I didn't want to be that way anymore. The more I worked at studying, the hungrier I got. I started to really feel the Holy Ghost. I understood things that
didn't mean anything to me before. I could really teach because I really understood."

The promise is that if we keep hungering, we will keep being fed light and truth. Then nothing can blow us, or our houses, down.

Note

  Alma 12:10.

Being Led Away From Temptation

I wish from the inmost part of my heart, yea, with great anxiety even unto pain, . . . that ye would humble yourselves before the Lord, and call on his holy name, and
watch and pray continually, that ye may not be tempted above that which ye can bear.

Not all depression is a habit of mind, but for Kristy it was. Counseling had helped, mostly to help her see how severe her habit was. Medication had helped for a while.

But the old reflex-the old patterns and beliefs, the old temptation to be a victim, the unhappy but long-cultivated role-eventually came back.
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It was a comment from her home teacher, Brother Bennett, that convinced her she should pray. "Not too many people in the ward know this," he had said during one
of his visits, "but I was an alcoholic for many years." Kristy thought how refined and pure this elderly man seemed. Brother Bennett waited and let this information sink
in.
Not all depression is a habit of mind, but for Kristy it was. Counseling had helped, mostly to help her see how severe her habit was. Medication had helped for a while.

But the old reflex-the old patterns and beliefs, the old temptation to be a victim, the unhappy but long-cultivated role-eventually came back.

It was a comment from her home teacher, Brother Bennett, that convinced her she should pray. "Not too many people in the ward know this," he had said during one
of his visits, "but I was an alcoholic for many years." Kristy thought how refined and pure this elderly man seemed. Brother Bennett waited and let this information sink
in.

"It was bad. Several things turned me around, but prayer was the main thing. When I finally began to pray about it, I really prayed-not just muttering something now
and again. Several times a day I was on my knees, more or less begging for help. I know now that the Lord doesn't turn you away when your prayers are sincere like
that."

More or less begging? Several times a day? "Wow," Kristy thought. "That would be like saying I can't make it without the Lord's help. And I can't. That's what I have
to do."

It is what any of us have to do when temptation is strong. When we are finally humble-"more or less begging"-the Lord joins forces with us against our enemy-
temptation.

In the promise we have quoted, Alma mentions prayer and one other thing-watching. In another place, he says it again: "Be watchful unto prayer continually, that ye
may not be led away by the temptations of the devil."

A watchful driver is always looking ahead on the road, always checking the rearview mirrors, always studying the car just ahead. A batter has to focus on nothing but
the baseball. A receiver has to watch the football into his hands. A good mother knows what her baby is doing all the time. The lifeguard has to constantly scan
everyone in the water. Watching avoids failure, avoids disaster.

Kristy found that she had to monitor her thoughts, watch out for those feelings and mental statements that start the cycle of depression, and start a new pattern of
thought immediately. Brother Bennett probably had to combine his prayer with vigilance. He had to keep a sharp eye out for upcoming temptation, like the watchful
motorcyclist who sees the oil spill way ahead and drives around it.

Watching allows us to do our part. It allows us to drive around, to avoid every possible temptation. By prayer we ask the Almighty to do his part when the challenge is
still too great for us.

Jesus commanded emphatically, "Ye must watch and pray always, lest ye be tempted by the devil."          Without these twin acts of faith, we have no promise.

Notes

  Alma 13:27-29.

  Alma 34:39.

  3 Nephi 18:15.

He Loves All His Children Everywhere

God is mindful of every people, whatsoever land they may be in; yea, he numbereth his people, and his bowels of mercy are over all the earth. Now this is my joy, and
my great thanksgiving; yea, and I will give thanks unto my God forever.

The offer of salvation is broadcast by stages. Not everyone knows just yet, but every last one is on the schedule. The last one to hear is just as sure to be invited and
encouraged as the ones who have already been contacted. A great surprise awaits those who haven't yet opened their invitations.

The offer will be made to everyone we see on the freeway or at the market or on TV or at large gatherings, and to everyone we can't see and can't imagine. Our Father
doesn't have special mercies for his favorite children and lesser mercies for his regular children. He doesn't have any regular children. "All are alike unto God."

He had each one in mind when planning out the difficult and generous offering of Christ-"prepared from the foundation of the world for all mankind."

The Atonement is a bridge that gets everyone home. We descend into mortal life and need a way back. The bridge came of enormous forethought and expense. The
Designer and Builder had it all figured out before any of us left home. The way back is reliable or else he would not risk sending us away. Everyone ever born in any
day will eventually be guided to that bridge.

"I remember that thou hast said that thou hast loved the world, even unto the laying down of thy life for the world."

If only each of us could begin to see how he feels about the others of us.

Not sensing how good our Father is, some don't think there is much difference between his self and our selves. It is so important and so startling to sense his goodness,
that King Benjamin described it as being "awakened."

In the culture where Mei was raised, the idea of a personal God was not approved. But when she studied anatomy in school, Mei felt there was a God who had made
her. She learned about the intricate passages that supply blood to her eyes, the dozens of lacey muscles that control the direction and focus of her eyes, and the
incredible process of gathering light and sending signals to the brain and interpreting them as beautiful images. She was awakening. Her eyes were being opened.

Mei heard of people who believe in a loving God, and she secretly agreed with them. The evidence continues to pour in, and it is more than belief. She knows that the
One who created her loves her personally. It is too real to be imaginary. Someday, Mei will learn of the plan designed for her return home. She will be further
awakened. Like billions of others of every nation, she will see the bridge and gladly cross it.

"Who can say too much of his great power, and of his mercy, and of his long-suffering towards the children of men?"

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  Alma 26:37.
awakened. Like billions of others of every nation, she will see the bridge and gladly cross it.

"Who can say too much of his great power, and of his mercy, and of his long-suffering towards the children of men?"

Notes

  Alma 26:37.

  2 Nephi 26:33. See also 1 Nephi 1:14; Jacob 4:10; Alma 37:12.

  Mosiah 4:7.

  2 Nephi 26:24-28.

  Ether 12:33.

  Mosiah 4:5.

  Alma 26:16.

Teachers With a Familiar Voice

The Lord doth grant unto all nations, of their own nation and tongue, to teach his word, yea, in wisdom, all that he seeth fit that they should have.

L ong ago we lived with a quiet, piercing voice that could always be trusted. We miss it. We grasp now and then at voices we hear, hoping we have found that one
again. We are usually disappointed. We don't go along with the disappointing ones. We wait for the real thing.

What makes the voices of inspired teachers so familiar and genuine? For one thing, the voice of God's quiet Spirit attends their voices. For another thing, you can trust
these teachers, much as our Father can be trusted.

They are doers. Their honesty and hard work makes it possible for us open up a spot in the heart for their words to take root. When a talker speaks it is one thing;
when a doer speaks it is another.

As Alma gave advice to the next prophet, Helaman, he focused on the matter of teaching. What was Helaman to do for the people? "Teach them to humble themselves.
. . . Teach them to withstand every temptation. . . . Teach them to never be weary of good works." He wasn't just to jabber about these things. Helaman's job was to
help the people desire them, and to help them know how to do them.

Suppose I had been hired to teach people to do math, or teach them to cook meals. Suppose I got up and said, "Okay, now. You people sit down at these desks and
do some arithmetic. If you are discouraged, don't worry. I'll be back again tomorrow, and once again I will tell you to sit down and do some arithmetic. Good-bye."
What good would that do?

What if I said to someone who had never tasted good cooking and had rarely even seen it, "All right now, just go ahead and cook. Come on, come on, get on with it.
Cook." Shame on me. That isn't teaching. That isn't even good nagging.

The gospel teacher has a bigger job than uttering certain words about righteousness. She or he is a living and attractive illustration who has given effort to the price and
challenge and timing and manner and joy of righteousness. As we get familiar with the goodly life that attends the teacher's words, we are automatically becoming
acquainted with the living Being who sent the teacher to us.

The Lord prefers our teachers to be familiar with us and familiar to us-to know our society because they grew up in it, speaking our language in our way. There are
fewer steps from where we are to where our Lord is if his representatives are not aliens.

He doesn't care to have glorious strangers show up and shake the earth under our feet. The promise is that his messengers will be down to earth. They will be
approachable, with modest and honest voices, easy to trust-reminding us of him.

notes

  Alma 29:8.

  Helaman 5:30.

  Mosiah 4:1.

  Mosiah 23:14; Alma 11:22.

  Alma 37:33-34.

  Alma 5:14; 13:1-2.

A Hard Paved Road

Because ye are compelled to be humble blessed are ye; for a man sometimes, if he is compelled to be humble, seeketh repentance; and now surely, whosoever
repenteth shall find mercy; and he that findeth mercy and endureth to the end the same shall be saved. . . . Yea, he that truly humbleth himself, and repenteth of his sins,
and endureth to the end, the same shall be blessed-yea, much more blessed than they who are compelled to be humble.

Humility is a wonderful frame of mind. It sees and admits the truth.

ACopyright (c) the
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                   soil whenInfobase   Media Corp.
                             it is humble-soft, loamy, ready, willing, cooperative. The coach loves the athlete who is like that, hard-working, able toPage
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improvement. The parent appreciates the obedient child-soft-hearted, cheerful. The teacher looks forward to the open, absorbent, attentive student.
and endureth to the end, the same shall be blessed-yea, much more blessed than they who are compelled to be humble.

Humility is a wonderful frame of mind. It sees and admits the truth.

A farmer loves the soil when it is humble-soft, loamy, ready, willing, cooperative. The coach loves the athlete who is like that, hard-working, able to see the need for
improvement. The parent appreciates the obedient child-soft-hearted, cheerful. The teacher looks forward to the open, absorbent, attentive student.

When a favored team loses unexpectedly, the coach may find them willing to work harder in practice the next week. The rambunctious child who doesn't feel very well
has a softer voice and is more submissive to the caring parent. The arrogant student may need a taste of failure before being willing to be taught.

This mortal world is famous in eternity for its abundance of losses, illnesses, and poor grades. We would not wish them on anyone, but one of the reasons we are here
is to have these things. Sometimes, they are what we need. Humility makes a human being beautiful, whether the beauty was self-induced or imposed by hard
circumstances.

If we could visit the spirit world and interview the Zoramites who lived out their proud and blind lives centuries ago, they might tell us that they wish they had been
humble when Alma came to them. "If only we had been downtrodden-like the folks we once ridiculed-we would not have been so smug, we would not have rejected
the truth."

Without humility, it is nearly impossible to see things as they really are, so a certain man named Nehor easily deceived the proud and prosperous people of Ammonihah.
His exciting ideas left most of the people unable to believe a prophet. A year after Alma's arrival, the fortunes of that blind people had reversed. Every soul that had
rejected Alma's message was dead. The city was desolate, unlivable, filled with the corpses of Alma's critics. In the spirit world, those people probably wished
something had been done, before it was too late, to humble them. So much for the ideas of Nehor.

Two little boys were playing in the nice, soft sand. They wanted to drive their toy cars over to the castle. "But its too squishy. We need something hard," one of them
said. And they went in search of rocks and boards.

A family drove as far as they could up the mountain, but the road ended part way. "Oh good," said a daughter, "we get to drive in soft stuff now." But it wasn't good.
They could go no higher without a hard road.

Soft is not so good when you are trying to make a journey. Humility is like smooth pavement that opens the way upward. But smooth also means hard. Hard
experience can make the way clear, reveal the laws, pack down the squishy pride, open the eyes. It can make the road smoother and make us better travelers.

notes

  Alma 32:13, 15.

  Alma 31:27-28; 32:1-3.

  Alma 16:1, 9-11.

  Alma 41:8.

Growing Your Tree

If ye will awake and arouse your faculties, even to an experiment upon my words,. . . . if it be a true seed, or a good seed, . . . ye will begin to say within yourselves-It
must needs be that this is a good seed, or that the word is good, for it beginneth to enlarge my soul; yea, it beginneth to enlighten my understanding, yea, it beginneth to
be delicious to me.

Most people would think that if you stay out of trouble and if you have fun, you will harvest a great life. But when Alma tells us how to grow a great life, he insists on
very different "ifs": One is that you have to plant the "true seed." Another is that you have to conduct the experiment fully "awake" with all your "faculties."

Maybe we could illustrate the need for the true seed by telling about a man who did everything he could to raise great corn, except that he planted rocks, just to save
money on seed. And we could tell of his neighbor, who did slightly better by planting cactus seeds. But there is no such story. Nothing that stupid has ever been done.

Or has it? Maybe some of us have tried to reap the harvest Alma promised-an enlarged soul, an enlightened understanding, and a delicious taste-by planting something
besides the one and only seed that can do the job.

A seed is something like a composer who merges single notes together into something grand and magical, or an artist who draws from separate tubes of paint to make
a canvas into a world we may visit and never forget. A shriveled little speck of gray or brown organizes sleeping materials into something that lives and grows,
something beautiful and majestic, thousands of times bigger than the seed that began it, and it makes a thousand more seeds while at it.

To an untrained eye that doesn't know about seeds, "the word" might seem unpromising, like a speck of gray or brown. Of course, if we don't work, the seed shrivels
whether it is good or not. One of the saddest plots in history is when people don't cultivate the good seeds they have planted. (Unfortunately, something that stupid
really has happened before.) But if we will work, a new life begins. It has those three features Alma listed.

We know our soul is enlarging because we can discern between good and evil, make decisions, resist temptations, and get along with others in ways that were too
demanding before. The experiment is producing strength.

We know our understanding is being enlightened because old questions are being answered, and we sense our Father's view of things as he teaches us. The experiment
is producing understanding.

We know that the seed produces something delicious because we can already taste it. It is satisfying. The experiment is producing joy.

We are not guessing at any of these results. They are all there, they are all absolutely good, and they are all absolutely real. Something inside us knows that "every
seed bringeth forth unto its own likeness." That is, good can come only from a good source. We'd better stick with this experiment. It will only get better.

Notes
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  Alma 32:27-28.
We are not guessing at any of these results. They are all there, they are all absolutely good, and they are all absolutely real. Something inside us knows that "every
seed bringeth forth unto its own likeness." That is, good can come only from a good source. We'd better stick with this experiment. It will only get better.

Notes

  Alma 32:27-28.

  Alma 32:35.

  Alma 32:31.

The Greater Mercy

Yea, thou art merciful unto thy children when they cry unto thee, to be heard of thee and not of men, and thou wilt hear them.

Now and then you hear of someone being honored for their seventy-fifth wedding anniversary. That is a long time, at least for marriage in this world.

But when do we hear of a couple being honored for being 100 percent happy? For having harmony every day? For having a relationship of constant trust? For being
close to the Lord? Or useful to him?

Well, who could measure such a thing? What news organization would care? It wouldn't be anyone's business anyway. And that is just the point. The question of a
close and happy relationship would be the business of that couple and their God, and very few others. It might even interfere with the relationship to bring the public
into it.

What we know of a married couple-what we see in public-is the tiniest fraction of what they share. We hardly know them at all. They share daily prayers and dental
bills, flu germs and family decisions, births of children and deaths of relatives. Private matters are important to the bond.

Scientists often find that as soon as they try to study some natural condition, the condition isn't natural anymore. Using a nuclear microscope alters the atomic particles.
The natural behavior of a child can change when an adult walks into the room, especially if that adult is Mom.

The personal relationship we have with our Father in Heaven is the most natural condition in the universe. But privacy is crucial. Without this, the bond is disturbed.

Nephi's relationship with the Lord is mostly hidden to us. For eight years he traveled in the wilderness, but what are we told of revelations or insights during that time?
What tender mercies were granted in those 3,000 days? We know little about it. That is between Nephi and his God. The privacy is part of their bond.

A married couple can best trust each other and give private mercies to each other when they are perfectly sincere, never showing off to the world. And nobody needs
to know how much we do for God, or every detail of his constant care.

Our connection with the heavens is delicate. We know the scratchy sound of a radio that isn't tuned. Perhaps we also know what happens when we are pretending to
be tuned to the heavens but are scanning for other signals at the same time.

Fortunately, there are no Spirituality Sweepstakes, no Closeness to the Heavens Contests, no Testimony Trophies or Prayer Championships. Our Father appreciates
the way we pray and think to be heard only by him, the way we serve and live to be seen only by him. It is the token of friendship. That opens the gates of total trust. It
justifies his greatest mercies.

Notes

  Alma 33:8.

Prospering is a Simple Matter

My son, give ear to my words; for I swear unto you, that inasmuch as ye shall keep the commandments of God ye shall prosper in the land.

Dear Son, "You asked how I like having all the things I use in my work. You're right, a person would have to be pretty rich to own all this stuff. Of course, none of it is
mine. The army owns it all, and they trust us with those aircraft you looked up on the internet, and all the other equipment and facilities we use, and our impressive
headquarters, just so we can serve. Our job in airborne support is to take care of a lot of people. Besides protecting them from the enemy, we take in all kinds of
supplies, and sometimes run rescue missions.

"When I wake up each day, I'm not thinking about how much fun I'm going to have using these things. Instead, I think about the people who depend on me. And I'll tell
you what, little buddy: Flying a plane is fine, but the purpose of the plane is the great thing. I'm glad to be a pilot, but I'm really lucky to have an important job."

To prosper is to succeed. But to succeed at what? Some purpose, some mission.

For the disciples of Christ, the mission can be demanding. We have people to care for. We protect them, we bring spiritual and temporal supplies to them, and we
often rescue them. In all cases, the mission calls for faith and worthiness.

But it helps to have an orderly and peaceful headquarters, such as a meetinghouse or a safe place to live. We may not need a cargo plane, but we may need a way of
getting around so that we can actually be in the presence of the people we serve, and so that we can keep our appointments with the Lord and with his people. We
may need a place to study, access to knowledge, presentable clothing, and the ingredients of health. Depending on our stage in life, our culture, and our calling, the list
will vary.

To prosper is to succeed at our mission. The historic old promise is that "if ye shall keep the commandment of God ye shall prosper." Time and again it has been
spoken and proven.

We will have the tools we need. Those who are worthy to serve will have what it takes to serve. They may not have the health or the wealth to fill someone else's role,
but they will be equipped for their own.
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It's just "stuff," and not even our stuff. The great thing is that we have a work to do.

You or I might have introduced the promise by saying, "As far as I can tell . . ." or "They say . . ." or "Evidently, there is reason to believe . . ." But Alma said, "Give ear
spoken and proven.

We will have the tools we need. Those who are worthy to serve will have what it takes to serve. They may not have the health or the wealth to fill someone else's role,
but they will be equipped for their own.

It's just "stuff," and not even our stuff. The great thing is that we have a work to do.

You or I might have introduced the promise by saying, "As far as I can tell . . ." or "They say . . ." or "Evidently, there is reason to believe . . ." But Alma said, "Give ear
unto my words; for I swear unto you . . ." Those are words to be sure of, the words of solemn testimony.

Notes

  Alma 36:1.

  Jarom 1:8-9; Mosiah 1:7; 2:31, 41; Alma 1:29; 15:7-8; Ether 7:26.

The Ongoing Drama of the Book

He promised unto them that he would preserve these things for a wise purpose in him, that he might show forth his power unto future generations.

Great stories, the kind that grip us, are about purpose. The ancients knew that a gripping story was unfolding in those shining plates. They didn't know the purpose in
detail, but they were satisfied that it was "known unto God." How could they have known details, way back then? There would be too many reversals, too many
writers, kindreds, migrations, wars, and miracles yet to surface.

Even today, the great drama is still too young to grasp. There are still too many events yet ahead, too many nations yet to be wrapped in the arms of the book, too
many lives yet to be renewed, too many miracles still needed to carry out the wise purpose.

The book is a marvelous work of stories. We can think of it as a pyramid of dramas.

At the base of the pyramid is the epoch we find in the book itself. It tells of the founding of new nations out of refugee families, of the ministries of prophets, and of the
national suicide that comes by ignoring truth. Because this founding story is absolutely true, the other stories in the pyramid can be trusted.

Next is the story of the book's coming forth. It is the saga of a metal record asleep in the ground forty generations, of a young seer who gets the record after seven
years of waiting, and who even then is badgered by enemies insane with hate. The translation is a miracle at every phrase, made possible by discernment rarely known
even among the prophets. The story of the prophet who translated the book is as real as the stories of the prophets who wrote it.

Upon the coming forth is built the next layer of truth: the going forth. There are many honest hearts on this earth, and as the book goes forth it wins these hearts by
power. It was designed to satisfy righteous hunger in any person of any race. It is now read in a hundred languages and will be read in a hundred more. The book will
thrill hearts in every village of the earth.

At the summit of this pyramid of purposes is the story that the book creates in every life that sups from it each day. God's purpose was not simply to make nations, to
make a translation, or even to make a best-seller. His purpose was to fill his children with power. What happened anciently when only part of the book was used for
teaching? The sanctifying of "many thousands of the Lamanites." What will happen in our day when all of the book is used in teaching? The Lord will "show forth his
power" to sanctify more of his children. But not only Lamanites, and not only thousands.

What else would we expect from the greatest author in the universe?

Notes

  Alma 37:18.

  Alma 37:2, 12.

  Mormon 8:16.

  Alma 37:19.

The Big Secret About Love

See that ye bridle all your passions, that ye may be filled with love.

T he promise, as always, is rooted in a principle. The fruit of the principle seems almost too good to be true-"filled with love." But we can see that the principle is true.

We can think about the most perfect and loving persons we know. There is an ever-present temperance and modesty, like a harness that directs their powers. We can
think of Jesus himself. He is a limitless lodestar of love because he is a Son of unswerving obedience. We can think of the Heavenly Parent, who was the first to love
us perfectly, from whom we inherit every commandment and every passion.

Horses are not interested in the shiny machines that drive near their pastures. They would rather find another blade of grass than consider a passing truck. But if they
did look up and give it some thought, one horse might say to another, "Look at all the alfalfa that truck is hauling. Why, the hay is still green and heavy. There must be
tons there."

"Yes, I can see that. I wonder how many of us it would take to pull that much weight."

"Hundreds. Like, enough horses to pull 50 stagecoaches, or to make a stampede that would cover this whole valley with a cloud of dust."

"Wow. A real thundering herd, all packed into one truck. What's the secret? How do they do that anyway?"
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"I hear they blow up the fuel in a way that captures the power. They actually make these terrible explosions inside the engine, like a thousand little blasts of dynamite
going off every minute. The secret is that its all controlled and timed. Instead of blowing the truck to smithereens, the force is channeled so it makes the wheels turn."
"Hundreds. Like, enough horses to pull 50 stagecoaches, or to make a stampede that would cover this whole valley with a cloud of dust."

"Wow. A real thundering herd, all packed into one truck. What's the secret? How do they do that anyway?"

"I hear they blow up the fuel in a way that captures the power. They actually make these terrible explosions inside the engine, like a thousand little blasts of dynamite
going off every minute. The secret is that its all controlled and timed. Instead of blowing the truck to smithereens, the force is channeled so it makes the wheels turn."

"Reminds me of when the boss puts a bridle on me and gets all these big muscles of mine to do his work for him. By the way, in my opinion you're a very smart horse."

"Yes, I am. But all this thinking makes me hungry. Let's eat."

For just two horsepower, that was a pretty good conversation. But they missed something more powerful. In the cab of the truck there is a man and his wife. The man
is driving, and the woman is sitting close at his side. They are happy and in love.

They are talking together about the big life they share. They are discussing everything from the price of alfalfa to the upcoming marriage of their daughter. They have
combined all their powers of spirit and feeling and body and mind into one life. If they weren't polite and kind to each other, if they were slaves to their powers and
passions, if they just came, went, ate, spoke, spent, thought, or acted without a bridle, their life would be blown to smithereens. It would not be a life of meaning and
beauty, filled with love.

Notes

  Alma 38:12.

  Mosiah 15:7-9.

The Vital "Space" beyond Death

There must needs be a space betwixt the time of death and the time of the resurrection. . . . The spirits of those who are righteous are received into a state of happiness,
which is called paradise, a state of rest, a state of peace, where they shall rest from all their troubles and from all care, and sorrow.

Now and then we feel a need for "space." In the great plan, two "spaces" are absolutely crucial. One is the space between pre-existence and resurrection, a time of
repentance and refinement, the space between two heavens. It is like the long space between the beginning of school and the end, just long enough to finish the
course.

The other is the time between physical death and resurrection. It is set within the other space, toward the end. It is a time to finish homework, to take care of last details
before the course is over.

Each year after the Indianapolis 500 racing event, an awards banquet is held. Drivers and mechanics and owners come in elegant clothing to dine together, to be
honored, and to make little speeches. Is the banquet held right after the race? No. After a few hours? No. Later that evening? No. After the final weeks of intensity and
the final days of preparation around the clock, every one needs a space of time to recover. So the banquet is held the day after the race. Even then, some are too spent
to attend.

After a footrace like the Boston Marathon, you would be lucky to get the runners to attend anything, anytime soon. They need a space of time to rebuild tissues and
energy. Even their minds are worn down from the physical struggle.

Speaking of minds, something similar happens at the end of college final exams. Don't expect the frazzled and sleepy students to show up for a day or two.

But death can be even more exhausting than these other events. Yes, the spirit is freed from its tired body. But this race was the real race, the endurance race that drew
on every reserve. This exam was the ultimate, draining test.

For the righteous who have just died, the small space before resurrection is a "state of rest." After all, most death occurs in great difficulty-after prolonged disease or a
violent accident. Some have just been dispatched by an enemy or suffered a natural disaster. The event that brought death may have been unexpected, unfair, even
unbelievable. Suddenly, one is cut off from familiar routines and places, and from beloved people.

It takes time to set trauma and drama behind, to sort it out and leave it alone, turn to new projects and learn new joys. Spiritual recuperation is a re-gathering of
perspective, learning what the lessons were all about, getting the big picture that was so elusive before, getting answers to old questions.

Alma also calls the little space "a state of happiness." Of course. Happiness is the purpose of existence. The righteous are ready for it in a fullness they could not
taste while running a race or taking a test. There is no reason to postpone peace and contentment any longer. Paradise isn't just a place but also a space of time before
the awards are given. And then comes eternity.

Notes

  Alma 40:6, 12.

  Alma 42:4.

  Alma 40:9.

  2 Nephi 2:25.

The Glorious Resurrection

The soul shall be restored to the body, and the body to the soul; yea, and every limb and joint shall be restored to its body; yea, even a hair of the head shall not be
lost; but all things shall be restored to their proper and perfect frame. And then shall the righteous shine forth in the kingdom of God.

HCopyright
  ector made(c)a2005-2009,
                 sparse livingInfobase  Media
                               running the      Corp. shop left behind by his father. There, in the highlands of Chile, he shaped wooden pieces for a local
                                           old spindle                                                                                                 Page     35 / 185
                                                                                                                                                            furniture
factory. The rickety lathe on which he did this work had to be turned by his helper, who would peddle on a bicycle frame connected to the machine. Through the
generosity of friends, Hector obtained a loan and bought a big modern lathe for his shop. As he began each working day, he could hardly contain his joy in using such a
The soul shall be restored to the body, and the body to the soul; yea, and every limb and joint shall be restored to its body; yea, even a hair of the head shall not be
lost; but all things shall be restored to their proper and perfect frame. And then shall the righteous shine forth in the kingdom of God.

H ector made a sparse living running the old spindle shop left behind by his father. There, in the highlands of Chile, he shaped wooden pieces for a local furniture
factory. The rickety lathe on which he did this work had to be turned by his helper, who would peddle on a bicycle frame connected to the machine. Through the
generosity of friends, Hector obtained a loan and bought a big modern lathe for his shop. As he began each working day, he could hardly contain his joy in using such a
durable, elegant, powerful tool.

We are promised a perfect body, upgraded and powerful. And it will be beautiful.

To the poor, nice clothing is almost magical-the fit, the fabric, the dignity. To see oneself in a fitting-room mirror, dignified and beautiful, is a pleasant shock: "I am of the
same race as respectable people! Look at me."

The promised resurrection will be upgrading and beautifying. It will also be a liberation.

"Brothers and Sisters," the branch president was saying, "let this glove represent the physical body, and my hand will be the spirit within." He held up the empty glove
so all could see. "My hand is the spirit before birth. And this," he said as he put the glove on, "is the spirit clothed in a body after birth.

"See what gives personality to the glove? The hand inside. If you take the hand out of the glove," and he dropped the empty glove to the podium, "the hand goes on
living."

"Now, because this is Marva's funeral, I'm adding something else to this lesson." The branch president put the glove back on and began wrapping it in rubber bands.
"As you know, Marva lived inside a disabled body. She could hardly move, but there was something lively inside, looking at you out of those shiny little eyes. She was
trapped in there, the way my hand is trapped in this glove." He held up his hand, bound in rubber bands.

"But now what happened? Her spirit is free!" He quickly removed the glove and held up the liberated hand, moving his fingers. "She's free," he said again. "And when
she gets a perfect body in the resurrection, she will still be free." He put the glove back on, this time without the rubber bands. He kept stretching and moving his
fingers. "She will never be trapped again. Free forever."

To be upgraded and beautified and liberated will be wondrous. But to rise out of our sins will be even more wondrous. We will leave behind clothing that is not only old
and ill-fitting but also soiled and ill-smelling. The Redeemer relieves us of our worn outer garments and, if we let him, redeems us from the odious inner lining as well.

What will it feel like? We'll be finding out in a moment not far off, and a moment more real any we have ever had.

Notes

  Alma 40:23, 25.

  Alma 7:25.

The True Faith and the True Church

Now ye see that this is the true faith of God; yea, ye see that God will support, and keep, and preserve us, so long as we are faithful unto him, and unto our faith, and
our religion.

Having the true faith is different from having something similar to the true faith, or a faith we think is true or wish was true. If we are true to something untrue, that is one
thing. If we are true to the truth, that is very, very different.

Little Lori tries to do wonderful things. She can't read yet, but she surely wants to. If you hear her somewhere in the house, telling a grand story in a swelling voice, you
can bet she has a book in her hands. Of course, it may be upside down.

Lori has her parents trained to put a little strip of yellow tape on the end of any stick she brings in the house. That makes it into a "cando," which she can use to guide
you through the dark. That's all very fine, during the daytime. She sincerely wants to guide you safely. But after the sun goes down, don't follow this girl.

In the latter days, the actual truth will come to people who only thought they had the truth. They will notice the difference. "They shall know that it is a blessing unto
them from the hand of God; and their scales of darkness shall begin to fall from their eyes." They will see, and see brightly.

If Lori offers you a plate of "newtishus" food, be warned. The little round things aren't peas but lumps of dough with green food coloring. The long things aren't green
beans. If the chocolate cookies look a little like mud cakes, eat at your own risk. This girl wants to make you healthy. That counts for something. Thank her. Honor her.
But don't partake.

Partaking of the real truth is not only safe but also nutritious. Those who once ailed from poor "newtishun" will partake of the real thing and "become a delightsome
people."

Lori has thought up some ways to survive in outer space. You wear some full-bodied pajamas (complete with feet, of course), her mother's gardening gloves, and her
brother's football helmet. She means you no harm. But if you stepped into outer space under those conditions, you wouldn't live long enough to freeze to death.

In the time of King Benjamin, people were surrounded by various religious systems, each offering the conditions needed for salvation. After he presented the true
religion of Christ to his countrymen, Benjamin warned, "There is none other salvation save this which hath been spoken of; neither are there any conditions whereby
man can be saved except the conditions which I have told you."

They say you can't march to more than one drummer. Likewise, we can hearken to only one voice at a time. All of us choose the voice we will follow.

You can probably imagine Lori's map "from the Sapific Ocean to the Fancy Home," whatever that is. There are a lot of well-meaning maps. Only one will get us Home.

Notes
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  Alma 44:4.
You can probably imagine Lori's map "from the Sapific Ocean to the Fancy Home," whatever that is. There are a lot of well-meaning maps. Only one will get us Home.

Notes

  Alma 44:4.

  2 Nephi 30:6.

  2 Nephi 30:7.

  Mosiah 4:8.

  Alma 5:41.

Disabling the Devil

Yea, verily, verily I say unto you, if all men had been, and were, and ever would be, like unto Moroni, behold, the very powers of hell would have been shaken forever;
yea, the devil would never have power over the hearts of the children of men.

Eventually, people like Moroni will shake the powers of hell forever. But all men aren't like him just yet. If he couldn't shake those powers forever all by himself,
why did he even try? Because he could shake some of the powers of hell. He could shake them for a while.

Just one of his efforts postponed the violence for "the space of four years." In that space, the devil was disabled. It wasn't forever, but four years is something. Some
souls were saved in that time, some families were formed, some folks finished their mortal probation. Some good was done that could never be undone. To bless for
only a while is worth it.

While Amalickiah (who reminds us of the devil) was creating as much hatred and unrest as he could, Moroni (who reminds us of Christ) was working hard for harmony
and freedom. The hard work and generous intentions tell us something about being "like unto Moroni." But there is more.

Moroni knew that the war against evil is a war of "preparations." The description of Moroni's campaign uses the word several times. Satan wins when we battle him
carelessly, casually. After long experience, Moroni warned us not to "sit still" and think that "because of the goodness of God ye could do nothing and he would deliver
you." The massive fortifications around Nephite cities were enormously expensive. But Moroni made no apologies.

People "like unto Moroni" know that we cannot win against evil if we imitate evil. That is, we cannot afford to argue, accuse, and criticize among ourselves. It was
Moroni's "first care to put an end to such contentions and dissensions among the people; for behold, this had been hitherto a cause of all their destruction."

Moroni could win against evil because he wasn't diseased with jealousy or shrunken by pettiness. Instead, his "heart did swell with thanksgiving to his God, for the
many privileges and blessings which he bestowed upon his people."

He was physically strong, but that has nothing to do with the battle against Satan. Moroni was a giant because he was "firm in the faith of Christ."     His leadership was
not about physique or technique. In dark times, it never is. Leadership is about character. We oppose the devil by being unlike him.

Character distinguishes Moroni from Satan. It makes him superior to Satan. Satan is small, driven to madness by those who are prepared, firm, and faithful. They
remind him of the heaven he once rejected and continues to hate. He cannot touch them. He shakes before them, as do his powers.

"Let us labor diligently, . . . for we have a labor to perform whilst in this tabernacle of clay, that we may conquer the enemy of all righteousness."

Notes

  Alma 48:17.

  1 Nephi 22:26-28; 2 Nephi 24:2-4; Ether 8:26.

  Alma 48:20.

  Alma 48:1, 3, 7, 11.

  See Alma 49:5-9, 19-20.

  Alma 60:11, 23.

  Alma 50:1-4, 6, 12, and so on.

  Alma 51:16.

  Alma 48:12.

  Alma 48:11, 3.

  Alma 12:17.

  Moroni 9:6.

The Word and Our Return Home
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Whosoever will may lay hold upon the word of God, which is quick and powerful, which shall divide asunder all the cunning and the snares and the wiles of the devil,
and lead the man of Christ in a strait and narrow course. . . . and land their souls, yea, their immortal souls, at the right hand of God in the kingdom of heaven, to sit
down with Abraham, and Isaac, and with Jacob, and with all our holy fathers, to go no more out.
  Moroni 9:6.

The Word and Our Return Home

Whosoever will may lay hold upon the word of God, which is quick and powerful, which shall divide asunder all the cunning and the snares and the wiles of the devil,
and lead the man of Christ in a strait and narrow course. . . . and land their souls, yea, their immortal souls, at the right hand of God in the kingdom of heaven, to sit
down with Abraham, and Isaac, and with Jacob, and with all our holy fathers, to go no more out.

It will be unspeakably nice to someday "sit down" with our God and our noble ancestors. We will have to avoid "snares" (deadly nooses) and "wiles" (insidious tricks)
Satan has set for us. The promise is that we can get around all that.

In the verse just before the promise, Mormon says "the gate of heaven is open unto all." Whoever really wants to go Home and sit down is free to do it. The privilege
will be granted to "whosoever will"-the person who really seeks it. If what? If we "lay hold upon the word of God."

"He imparteth his word by angels unto men, yea, . . . women also. . . . Little children do have words given unto them many times."            We can only imagine the
experiences that showed this principle to Alma over the years.

The sweetness of sacred truth comes from prophets, from scripture, and in the hour of prayer. But the taste is sometimes there in the presence of friends, young and
old. In various ways, the quiet angels call our attention to the pure and stirring truth we need.

Larry lived in a sparsely popu lated part of Canada. The burning question in his life was how to find a marriage companion. The question was linked to others, such as
schooling and career. But Larry had this faith: If you think it through and look at all the angles, and if you ask for and live for and watch for the Lord's messages, the
direction will come.

One morning, Larry was focused on 3 Nephi 20:18, about the gathering of Israel. Other questions were set aside, for Larry knew that scripture study was a time to
leave the alleys of mortality and visit the halls of eternity. He was noticing that the Lord gathers people in natural stages.

Suddenly, his mind was filled with the answer to his dilemma. He should aim for the profession he wanted most-teaching math. He should apply to a certain university.
In the process, he would find his companion. A decade and a half later, Larry is teaching math at a junior college. He has a wife and children to sit down with him
someday in the presence of God. He still stays close to "the word," watching for messages that will guide his life.

Manmade literature, no matter how appealing, has no such power.

When "the word" comes, our job is to "lay hold" on it. Imagine edging along a high ledge. Suppose there is a railing, and you only lightly touch it with a finger as you
lose your balance. Suppose you only look at it as you tumble over the ledge. No, we are to reach out with vigor, bring our hand down on the railing with a wallop, and
grip it with whitened knuckles. When the word comes, we take it firmly, stick to it, and follow it Home.

Notes

  Helaman 3:29-30.

  Alma 32:23.

  Alma 31:5; 26:13.

The One Safe Spot

It is upon the rock of our Redeemer, who is Christ, the Son of God, that ye must build your foundation; that when the devil shall send forth his mighty winds, yea, his
shafts in the whirlwind, yea, when all his hail and his mighty storm shall beat upon you, it shall have no power over you to drag you down.

Here, the Lord guarantees that a storm will come. The storm will beat upon the house. No insurance policy can prevent the flooding torrent and buffeting wind. The
wise man plans on the storm. He knows how to build a life, but he also knows where to build it.

We don't have to worry about the house but only about where we will put it.

What does it mean to build upon the rock of our Redeemer? It is to translate his revelations and commandments into daily events and cycles. His insurance is in force
only if we make real payments. To merely say we are going to do it, or to sincerely admire the rock, doesn't seal our house to it. Some policies do nothing until all is
lost. But his is a guarantee against the loss itself. And it is not for a mere house but for a home, a life.

We stopped at the simple dwelling where the branch president lived. By some fortune we found the whole family there. Gentle respect-akin to reverence-swept over us
on entering their tiny place. The children were bright, they were beautiful in spirit, they were radiant. The Church had been established in this land for a generation or so.
Before us stood the fruits, a family that grown up unto the Lord.

We might be tempted to imagine another family, a family surrounded with just about every physical advantage known to modern man-life in a gated community, a home
decked out with electronic security and all the media, cuisine meals and modern vehicles. But there is little peace in that house, for the foundation is manmade. If a
storm comes, the peace is gone in sixty seconds.

In the scene before us, we beheld a life absent of insurance or hospitals, doorlocks, exercise equipment, central heating, appliances, . . . shoes. But it was also absent of
contention, confusion about what is important, discouragement, and darkness.

If I had to choose, in which home would I want to be raised? Which home would I choose for my child? Which is safest? The home that is most "blessed," even if least
equipped. The one where my children would "know to what source they may look" for peace.

Wouldn't I prefer for my children a home like the 2,000 sterling mothers kept? Those women trusted the promises as we would trust a mass of deep bedrock. In
their common, motherly tasks, they made sure to reconnect their homes to the rock every day.

Let the lightning
 Copyright        terrorize theInfobase
             (c) 2005-2009,      sky and rattle
                                         Media  theCorp.
                                                    earth. Let hail slash the hillsides, and the rivers rise. The rock of a faithful life cannot move, doesn't even
                                                                                                                                                                Pagevibrate
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                                                                                                                                                                              185It
is unfazed, solid, poised, and safe.

Notes
Wouldn't I prefer for my children a home like the 2,000 sterling mothers kept? Those women trusted the promises as we would trust a mass of deep bedrock. In
their common, motherly tasks, they made sure to reconnect their homes to the rock every day.

Let the lightning terrorize the sky and rattle the earth. Let hail slash the hillsides, and the rivers rise. The rock of a faithful life cannot move, doesn't even vibrate a little. It
is unfazed, solid, poised, and safe.

Notes

  Helaman 5:12.

  3 Nephi 14:24-25.

  Helaman 3:21.

  2 Nephi 25:26; Alma 10:11; 22:18, 23; 23:6, 18.

  Alma 56:47-48; see an example of the outcome in Alma 57:26-27.

Hands That Can Seal

Behold, I give unto you power, that whatsoever ye shall seal on earth shall be sealed in heaven; and whatsoever ye shall loose on earth shall be loosed in heaven; and
thus shall ye have power among this people.

The false religions that flourished among Book of Mormon peoples took their buildings very seriously. After you build something of stone, you can admire it for
hours, all with the thought that it can never go away. But all ancient stone buildings, anywhere on earth, go by this one name: "ruins."

In Mayan ruins, tree seeds got into the narrow joints and grew into forest giants, rending the walls to rubble. Earthquakes shifted whole villages off their foundations.
Massive vines scrambled stone blocks the size of railroad cars. Volcanic lava now encases cities. Declarations of proud kings and false priests, carved into rock to last
forever, are but shallow, unreadable depressions full of moss and lichen.

Something that will survive ten centuries is pretty impressive until nine centuries, 99 years, 11 months, 29 days and 23 hours have passed. At that point, it is like
something built to last an hour. Anything that doesn't last forever is useless for almost all of eternity.

But among some of those ancient people, once in a great while, came someone who could make things last forever. The power to make something last on and on-
eternity upon eternity-can be entrusted only to a prophet who is faithful and true in all things. Nephi, son of Helaman, was one of these.

To this man of nonstop maturity and unrelenting best effort, the Lord said, "I will bless thee forever; and I will make thee mighty in word and in deed."              Into his
trusted hands was placed the highest of God's rights, the right to seal something off from all death, to seal it up to the endless eons.

Nephi traveled the land often enough to see the pompous stone corridors and palaces. He knew that these shapes of rock-soft enough to be altered by the puny tools
of man-were doomed to oblivion. He didn't offer to make them eternal. But he could seal covenants and people and relationships.

One of the most terrible penalties ever pronounced is this: "The places of your dwellings shall become desolate." Oh, the unspeakable calamity-and how
unnecessary-when a family loses its future, when a home is dispelled, becoming empty and hopeless. No wonder a certain number of Nephites, on hearing that such a
possibility hung over their heads-and knowing that it had already been visited upon some of their friends-"began to weep and howl."

How sad for us if no man such as Nephi walked among us. But heaven be thanked that in a church that gathers the nobles of heaven, there walks a noble of the nobles,
one whose perfectly trusted hands are clothed with power to make earthly connections endure-one to whom the Lord has said, "Thus shall ye have power among this
people." We have such a man, and we are such a people.

Notes

  Helaman 10:7.

  4 Nephi 1:27, 34, 41.

  Helaman 10:5.

  3 Nephi 10:7.

  3 Nephi 10:8.

The Unfettered Offering

If ye shall come unto me, or shall desire to come unto me, and rememberest that thy brother hath aught against thee-Go thy way unto thy brother, and first be
reconciled to thy brother, and then come unto me with full purpose of heart, and I will receive you.

Suppose a neighbor comes to your door with a large basket of food. You can see a carton of milk and a loaf of bread peeking over the rim. There is cheese and fruit
down inside. "I wanted to share this with you," he announces.

You are just going to invite him in when another person approaches. The stranger says to your neighbor, "Hey, you didn't even pay for that." Taking the bread from the
basket, he goes away in a huff.

Your neighbor says, a bit sheepishly, "Sorry about that. But there is still all this other food I'd like to share with you, so please accept it as a gift." But now another
stranger shows up, grabs the fruit, and yells, "How dare you pick fruit from my trees without even asking!" The gift basket is getting lighter.
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Before your neighbor can start again to declare his generosity, the local grocer arrives on the scene, pointing his finger at your neighbor. "I finally caught up with you,
you thief. If you ever come into my store again, I'll have you arrested." The grocer takes the milk and cheese and goes away.
basket, he goes away in a huff.

Your neighbor says, a bit sheepishly, "Sorry about that. But there is still all this other food I'd like to share with you, so please accept it as a gift." But now another
stranger shows up, grabs the fruit, and yells, "How dare you pick fruit from my trees without even asking!" The gift basket is getting lighter.

Before your neighbor can start again to declare his generosity, the local grocer arrives on the scene, pointing his finger at your neighbor. "I finally caught up with you,
you thief. If you ever come into my store again, I'll have you arrested." The grocer takes the milk and cheese and goes away.

"Well, I don't suppose we'll be bothered again," your neighbor says, peering into the basket, "because there's nothing left in here. I really wanted to give you something,
so please accept this empty basket as a gift from me to you." You take the "gift" and thank your neighbor, who hurriedly leaves. That's when you notice that this basket
is the very one that was taken from your back porch the week before.

The Lord wants to "receive" us, of course. But what we present to him-our heart, our life-should be clear and free, not full of debts we owe to others. Fettered gifts, all
tangled up with other people's claims and complaints, are not gifts at all.

This is a principle of harmony. To ignore everyone else as I approach the Lord is like randomly tapping the keys of a piano. It is not music. It is not harmony. It is
jarring noise. The Lord doesn't demand a masterpiece, but he insists on a life of harmony.

Most of our siblings in this dark world are struggling. Perhaps they are easily offended because of a heart full of scars. The reason is probably not our business. Our
business is to avoid being that way ourselves, and to ease the problem for them if we can. When they are offended at "aught"-anything at all, including innocent
mistakes-we can go to them and seek harmony. We can apologize, express respect, offer the hand of friendship, try to avoid further offense. Then we can go to the
great Redeemer and offer an unfettered heart.

Notes

  3 Nephi 12:23-24.

  Moroni 7:8.

  Mosiah 23:7.

The Grown-Up Child of God

Love your enemies, bless them that curse you, do good to them that hate you, and pray for them who despitefully use you and persecute you; that ye may be the
children of your Father who is in heaven; for he maketh his sun to rise on the evil and on the good.

A good man holds up a squirming infant and says, "This is my son." It is technically true. A few decades later, the same man points at a grown and goodly person and
says, "This is my son." There is now more meaning in what the father is saying.

If we resemble our Father, we are more than offspring. We are growing up-a convincing likeness, children who are like the Parent. There is a striking resemblance in
our manner, in our hopes, in the way we conduct ourselves. Someone might come up and say, "Pardon me, but you remind me of God. Is he your father?"

A certain learned widow had spent her life teaching in the school of her little town. Her life's dream was to found a library that would enrich knowledge for all the
citizens. To this end, she collected thousands of books over the years. After she died, her two daughters were left to decide what should be done with all those books.

"They are valuable," said the younger. "We can sell them and make a fortune."

"No," said the older, "that was not our mother's dream."

"Then let us divide them between us and have them in our homes for our own children."

The older sister answered again, "We should not do that either. We know what our mother intended for these books. Let us put them in the school. Then they can be
studied by our children and also everyone else." The older sister was more grown up. She had adopted her mother's wish as her own.

Our Father freely shares his belongings. They are not ours but his. He creates them and governs them and maintains them only in order to share them. It is one thing to
let him be our provider, to accept his gifts and enjoy them. It is another to join him in this enterprise, to be instruments of his generosity. At some point in growing up,
we wish to be his partners.

Of course, he shares much more than material things with us. If he "has caused that [our] hearts should be filled with joy," that can be shared too.         Like books or
money or knowledge or hope or time or testimony, joy is a "substance" that could "perish" with the person who only hoards it.

Beyond the principle of fairness, there is also a principle of generosity. Fairness says the owner may keep what is his. Generosity says the owner may also share
what is his. What is his to keep is his to give away. This is the mature kind of love. Those who are blessed are free to bless.

That is the way of God's grown-up children.

Notes

  3 Nephi 12:44-45.

  Mosiah 4:22.

  Mosiah 4:20.

  Mosiah 4:23.

 Mosiah 4:26.
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Heaven Honors A Quiet Devotion
  Mosiah 4:20.

  Mosiah 4:23.

  Mosiah 4:26.

Heaven Honors A Quiet Devotion

When thou doest alms let not thy left hand know what thy right hand doeth; that thine alms may be in secret; and thy Father who seeth in secret, himself shall reward
thee openly.

Wilbur's run for student body president was the biggest popularity contest he could imagine. He had never liked the principal but now made sure to call out to him in the
hallways when other students were around. "Hello, Mr. Jensen. How's everything going in the office?" Mr. Jensen would only smile and walk on.

One afternoon, while Wilbur and his friends were putting up a "Vote Wilbur" banner, Mr. Jensen came and quietly said, "Wilbur, can I talk to you in my office?"

In the office, Wilbur sat down and eyed Mr. Jensen. "Well, what do you want?"

"Oh, I thought I might tell you how everything's going in the office," the principal smiled. "You're interested, aren't you?"

"Look," Wilbur said, "I don't want to be rude, but I've got to get back to my sign."

"All right," Mr. Jensen sighed. "I'll tell you what's on my mind, Wilbur. I want a good relationship with every student, and certainly the student body president. But I
wonder if you have any idea how miserable the school year would be for both of us if it's not really friendly-you know, if you're just trying to impress people."

From the impatience on Wilbur's face, Mr. Jensen knew he would have to say this another way. "Would you like to know why I'm the principal here?" he asked. That
sounded pretty interesting to Wilbur, so he nodded.

The principal continued. "I guess I'm in this position because I like to help people, and I never worry about who gets the credit. You know, Wilbur, it's the one who
succeeds in private that ends up succeeding in public." As the young man thought about this, Mr. Jensen added, "You know who I hope will win the election? Not
necessarily the one who greets me in the hall, believe it or not, but the one who talks to me in private."

There are two worlds in our relationship with God: the private one and the public one. We can't want both at the same time. We may end up with both, but only if we
seek the first. Oddly, if it is the public one we seek, we will end up with neither.

Only the private connection with him is worthy of our focus. If we train both eyes upon it as if they were one eye, we will have all the light we can bear. To focus
anywhere else leaves us in the dark.

One way private devotion appears openly is by the way it engraves itself in the face-not forced there by God, not painted on or acted out. It is engraved from within.
The image of God distills as the owner of the face consents to it in private decisions and desires. It begins in the mind and proceeds to the surface.

The Lord is never ashamed of his real friends. He honors them first privately and then "openly."

Notes

  3 Nephi 13:3-4.

  3 Nephi 13:23-24.

  Alma 5:14.

  3 Nephi 13:16-22.

The Generosity of God

Ask, and it shall be given unto you; seek, and ye shall find; knock, and it shall be opened unto you. For every one that asketh, receiveth; and he that seeketh, findeth;
and to him that knocketh, it shall be opened.

I'd like a hat," someone said. The clerk looked up and saw a young lady at the counter.

"Good," the clerk answered. "We have plenty. I'm sure you'll find one you like."

"It needs to fit my head. And look good on me, and go with the clothes I have at home."

"That's for sure," the clerk agreed. "Go ahead and look around. Try on any you like."

The young lady didn't move. "Can't you just go pick one out?" she asked.

"Well, if this hat is for you . . ." the clerk began. The young lady's brow wrinkled a little. The clerk patiently went on, "If it's for you, you'd better see if it fits your own
head, and see how it looks on you, and decide how it would go with your clothes. We find that no one can try on a hat for another person."

We can't wear a hat without a head. There can't be an answer without a question. Could there be "answers" in the back of a math book without any problems in the
front? There must be a question.

And, generous as our Father is, he cannot do the asking and seeking for us. The one with the need is the one who has to try on the answer, just as the one with the
hunger is the one who has to eat.
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But once the question is asked or the request is made, and once we actually exert ourselves to go looking and trying things on, he answers. He doesn't hide from our
requests. He isn't like that. He is generous. He asks us to ask. It is a command. He isn't reluctant to answer. Answering is what he does. He is the Great Answerer
in the universe, "quick to hear the cries of his people and to answer their prayers."
front? There must be a question.

And, generous as our Father is, he cannot do the asking and seeking for us. The one with the need is the one who has to try on the answer, just as the one with the
hunger is the one who has to eat.

But once the question is asked or the request is made, and once we actually exert ourselves to go looking and trying things on, he answers. He doesn't hide from our
requests. He isn't like that. He is generous. He asks us to ask. It is a command. He isn't reluctant to answer. Answering is what he does. He is the Great Answerer
in the universe, "quick to hear the cries of his people and to answer their prayers."

But if he is generous and sees our need, why pray? Isn't He always aware, always watching? Yes, but when we pray, something wonderful happens.

Something wonderful happens when a baby begins to smile and coo. The connecting of eyes, the response to the parent's voice, the sweet effort to speak-these put the
relationship on a new level. Prayer connects us to him who wishes to be more than a guardian. He seeks the bond of friendship.

When we open the conversation, when we invite him to us and plead for His attention, he is no longer waiting for personal contact between himself and his child. When
we break the silence, the contact has begun.

By prayer we speak through a thin curtain. We aren't talking to a mere clerk in heaven but the most wonderful being in the galaxies. Through the curtain he hears, and
the promise is that "it shall be opened."

Notes

  3 Nephi 14:7-8.

  2 Nephi 25:23; Alma 34:18, 38 ; 4 Nephi 1:11.

  Alma 9:26.

  Alma 34:20-27; 3 Nephi 14:9-12.

A Sign of Real Goodness

Do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit. . . . A good tree cannot bring forth evil fruit, neither a corrupt tree
bring forth good fruit.

Wouldn't it be terrible if some people were just bad, and there was simply nothing that could be done about it? Is that how it is? Are some people good to the core,
unable to be bad, while others are like permanently corrupt trees that can bring forth nothing but evil?

The Lord has never taught such a thing. What he has taught, instead, is that we can change. If we have been acting like one kind of tree, we can change to another kind.
We can look for a way-his way-to change the very heart of the tree so that it can bear a new kind of fruit. We can avoid the life of a thistle. We can cease to produce
thorns. We can become completely different to the core.

This is clear not only in the words of Jesus but also in his work. In his grove, the hearts of the trees can be changed.

King Lamoni is a corrupt tree when we first meet him. This man thought nothing of having his servants put to death if they didn't prove athletic enough to defend his
animals. "What? You let someone steal one of my animals? Off with your head!" Or something like that.

This corrupt tree changed. He had to believe the gospel. He had to let go of every conflicting thing he could. He begged for change. Lamoni brought forth all the
good fruit he could, and the Lord intervened at the core of the tree. The same with Lamoni's wife, Lamoni's parents, Lamoni's people. The change was for them as it
always is: the Lord's favorite fruit-obedience-began to appear.

Some people find it hard to pay tithing at first. Such fruit has never grown there before. But as they do it anyway, the heart of the tree changes. The tithing becomes
automatic. It just shows up in season, almost without effort. The same is true of getting to a meeting the Lord has called right in the middle of a day off. Or avoiding
coarse language. Or having family prayer. What seemed unnatural to begin with becomes simple, consistent, and pleasant.

Even the tiniest good fruits tell us that something good is going on in the tree.

A woman complained to her marriage counselor, "My husband is so fake sometimes. But I know what he's really like. I see his bad side."

This statement didn't seem quite right to the counselor. Finally he asked. "I wonder if it's possible that his good side is just as real as the bad side, maybe even more
real." She hadn't thought of it that way.

But that is the promise. If you can bring forth good fruit, it isn't fake. It's real. You can keep it up. You can cultivate that side until the whole tree is good all the time.

Notes

  3 Nephi 14:16-18.

  Alma 17:28;18:5.

  Alma 18:40-41.

  Alma 19:30-36.

  Such as Sunday.

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Fulfilling    2005-2009, Infobase Media Corp.
                  Law Together                                                                                                                                   Page 42 / 185

I am he that gave the law; . . . the law in me is fulfilled. . . . As many as have not been fulfilled in me, verily I say unto you, shall all be fulfilled. . . . Behold, I am the law,
  Alma 19:30-36.

  Such as Sunday.

Fulfilling the Law Together

I am he that gave the law; . . . the law in me is fulfilled. . . . As many as have not been fulfilled in me, verily I say unto you, shall all be fulfilled. . . . Behold, I am the law,
and the light. Look unto me, and endure to the end, and ye shall live; for unto him that endureth to the end will I give eternal life.

In the realm of man's law, there are two sides. On one side, the legislators and judges and enforcement agencies make the laws work. On the other side, everyone is
expected to abide those laws. Both sides are necessary and good.

In the realm of God's law, there are two similar sides. On one side, there are divine plans and projects and prices. We don't understand that side. We know it is
difficult. We know that making the laws work calls for an infinite, heroic effort from the Father and the Son. Because they do their part, the laws are perfect and bring
perfect results.

On our side of God's law, there are commandments, ordinances, and principles. Fortunately, our price is considered enough even though it isn't infinite.

When we live our side of the law, it puts Christ at the center of our feelings and thoughts. That had to be achieved in a special way before Jesus came to earth.
Remembering him was even more difficult then than it is now. People were not able to simply look back in history to think of him. They couldn't study eyewitness
accounts of his miracles or suffering or resurrection. There was no vast selection of story and art on the subject.

And yet that former system worked. We know this from something written by Jacob, son of Lehi, who lived hundreds of years before Christ. He wanted his
descendants to know "that we knew of Christ, and we had a hope of his glory many hundred years before his coming. . . . And for this intent we keep the law of
Moses, it pointing our souls to him."

The format of the law is different now, but the purpose is exactly the same, "pointing our souls to him." It does this in several ways. It gives us constant reminders of
him, it teaches us what kind of being he is, it trains us to be like him, and it gives us a way to show our love for him.

Whether we are speaking of the law before his atonement was performed or the law that was given after, it is fair to say that he is the law. In fact, that is just what he
said in the promise we have quoted. He is the law because he made it, he met it and mastered it.

On his side, the law is about us. On our side, the law is about him.

His part took sheer endurance at certain points. We know that the last hours and final split seconds of his life were a steep hill for him as he chipped away at his
ominous mission. He did the whole infinite list, task upon task. He asks that we too endure, though our list is small. In a sense, we and he are partners, each enduring in
our own way, on our respective sides of the holy law, fulfilling it together.

Notes

  3 Nephi 15:5-6, 8.

  Jacob 4:4-5.

His Eye Is Always on Israel

I will show unto thee, O house of Israel, that the Gentiles shall not have power over you; but I will remember my covenant unto you, O house of Israel, and ye shall
come unto the knowledge of the fulness of my gospel.

Over a million railroad cars travel the railways of the United States. Yet, few are lost. Regular humans-people who can think of just one thing at a time, aided by
brainless computers-manage these hunks of steel that all look about the same. Humans track every route and repair, every product and passenger.

We each have about a trillion neuron cells in our brains. These are intricately managed, along with thousands of little signals stuttering back and forth per second.
Images, patterns, and memories are stored by the millions. If we get bumped on the head, the data may be jumbled a while. But in time the brain can reorganize itself,
and we start remembering and thinking again. We do all this without knowing how we do it.

We might consider libraries or license plates or national debts, but the point is: If mortals can do all this, then God-who can concentrate on an unlimited number of
things all at once-can certainly keep track of his children.

And he isn't just a tracker and manager. He cares about the whole story of humankind and at the same time each human story. He is a part of each story and always
will be.

The lonely railroad cars we see on sidetrack near the highways, or sitting on little spurs of track in the industrial parts of a city, seem lost forever. But each one is
known. Each one has a history, each one cost much to build and is valued by its owner. Each one has a future we could not imagine by looking at it. Such is the case
with each child of God, whether part of the house of Israel or not. Each one is somewhere at this very moment. The Father can tell exactly where, and just what lies
ahead.

To us, world history might look like a wild disaster. The nations seem doomed to perpetual war, confusion, and decline. But all this was foreseen. God is only using the
disasters as refining fires.

The lost are never, never forgotten. He has a plan for each return-a plan that was formed long before it was needed. Past upon past piles up, the generations fall asleep
without a visible hope. The chosen people, and all other people, dwindle in unbelief, poverty, bondage, and near extinction. But "they shall not be forgotten." We
must not fret. Our faith in the promises leaves no place for a sense of doom.

If the past was being watched, so is the present. So is the future. The promise that blessed us will bless our children with the mercies and friendship of God. "As many
things as have been prophesied concerning us down to this day have been fulfilled, and as many as go beyond this day must surely come to pass."
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Notes

  3 Nephi 16:12.
must not fret. Our faith in the promises leaves no place for a sense of doom.

If the past was being watched, so is the present. So is the future. The promise that blessed us will bless our children with the mercies and friendship of God. "As many
things as have been prophesied concerning us down to this day have been fulfilled, and as many as go beyond this day must surely come to pass."

Notes

  3 Nephi 16:12.

  1 Nephi 20:9-10.

  2 Nephi 26:15.

  1 Nephi 21:14, 16, 20-21; 2 Nephi 24:2; Omni 1:6-7.

  Words of Mormon 1:4.

All May Join the Chosen Family

If the Gentiles will repent and return unto me, saith the Father, behold they shall be numbered among my people, O house of Israel.

There is such a thing as adding a remarkable ingredient to food that is already very good. They say that adding an herb called cilantro to salsa and other Mexican foods
really makes a difference. If that isn't a very convincing example, how about adding steak to macaroni and cheese? In any case, the Gentiles are an addition like that.
They are not obvious members of the race of Israel. And yet, they make a big difference.

The people of Zarahemla were royalty, heirs of the Jewish kings. When another ethnic group came among them-Mosiah and his Nephite friends-the Zarahemlans could
have rejected the migrant newcomers.

Fortunately, they welcomed Mosiah and made him their king. This one decision led to their advancement as a culture, their national survival, their conversion to the
gospel, and their political freedom. That story reminds us of how some of the latter-day Gentiles have not only joined the covenant of Israel but have also become
Israelites in every sense. They are blessing and gathering the chosen seed.

Twenty-six hundred years ago Nephi prophesied that "the Lord God will raise up a mighty nation among the Gentiles." It would be a redemptive nation.         It would
also be a very privileged nation, "nursing" fathers and mothers to a forlorn mankind.

God would enrich them-"lifted up by the power of God above all other nations"-so that he could enlist them. Their wealth would be more than temporal. He promised,
"I will bring forth unto them, in mine own power, much of my gospel." That gospel knowledge would make them extremely useful to mankind.

What a story. People once scorned by Israel, the enemies and even the oppressors of Israel, will become saviors to Israel. They will be equipped for this service by
reading an old book written by Israelite grandfathers, long-since dead. "Those who shall be destroyed shall speak unto them . . . as it were out of the ground."

There was once a large family with numerous problems. The family had managed not to split up, but the home was a constant scene of contention. One member of the
family, a daughter named Margaret, was active in the Church.

The daughter married a choice man named John. At first, the family thought John was a bit odd, like Margaret-happy, peaceful, and close to the Lord. But in time the
parents accepted him as a son. The children saw him as a hero. Everyone in the family felt close to him. Over the years, John influenced many wonderful changes in that
clan.

"I, Nephi, would not suffer that ye should suppose that ye are more righteous than the Gentiles shall be."   The Gentiles will rank among the most righteous people
who ever lived, a gem of the ages.

Notes

  3 Nephi 16:13.

  Omni 1:14-19; Helaman 6:10.

  1 Nephi 22:8.

  2 Nephi 6:6; 2 Nephi 10:9.

  1 Nephi 13:30, 32, 34.

  2 Nephi 26:12, 16.

  2 Nephi 30:1.

A Solemn Testimony to Our Father

This shall ye do in remembrance of my body, which I have shown unto you. And it shall be a testimony unto the Father that ye do always remember me. And if ye do
always remember me ye shall have my Spirit to be with you.

Now dear, you're not going to forget, are you?" "Of course not. Would I forget?"

"Okay, then. Be sure to turn it off at five o'clock."
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"Turn what off?"

"The oven!"
Now dear, you're not going to forget, are you?" "Of course not. Would I forget?"

"Okay, then. Be sure to turn it off at five o'clock."

"Turn what off?"

"The oven!"

"What about the oven?"

"What do you mean, 'What about the oven?'"

"Just kidding."

"It isn't funny."

Sometimes, forgetting isn't so funny. It ruins dinners, gets people lost, causes accidents. It can lose a soul. Our "testimony unto the Father" every seventh day is that we
will not forget. We will remember what was important to us when we were thinking clearly. We will remember what we promised. We will remember the past and the
future.

How can we remember all that? A string on our finger? A rock under our pillow? The prophets recommend another approach: "Enter into a covenant with him. . . .
Whosoever doeth this, and keepeth the commandments of God from thenceforth, the same will remember. . . ."

The mortal mind slips. But we can keep the vital things in it if we follow the gospel program-renew and obey. Renew the covenant over and over, and during the times
in between just keep obeying. This allows even the weakest to keep a grip on eternity.

The tokens are simple-a sip of water and a morsel of food. The words of the prayer are understandable. The ceremony is held at a time and place we can count on. It
is easy enough to present our testimony unto the Father. We just have to show up.

In rare cases, showing up is impossible. But generally, the sacrament is a statement anyone can make, a statement unto the Father regarding his Son. If we keep
showing up, if we commemorate him week after week, we are saying that we have not dwindled in unbelief and ingratitude.

Why not just make the covenant once and be done with it? That would be a little like saying, "Oh, I heard beautiful music one time. I've seen a sunset, I have looked at
my child. Once was enough. I talked with my friend once. I took a bath three years ago. I ate a meal back in '94. That was enough, thanks." Logic like that is a bit
crazy. It lacks heart and mind. We are drawn to the sacrament by love and by deep, recurring need.

The water of baptism is a space between two lives, the old and the new. Sacrament meeting is a space between two weeks, the old and the new. Sacrament meeting is
a gate to heaven, open every week. It is a stepping-stool to the next level, the beginning of a better chapter. It is a table where we exchange gifts with the Lord, where
we promise to remember him and he promises to walk with us.

Notes

   3 Nephi 18:7.

   Alma 7:15-16.

A Special Kind of Prayer

Whatsoever ye shall ask the Father in my name, which is right, believing that ye shall receive, behold it shall be given unto you. Pray in your families unto the Father,
always in my name, that your wives and your children may be blessed.

K evin is a pretty normal ten-year-old. That's why it came to pass that he was eating a few extra cookies for a treat during a ward activity. And because they were
"extra," he was eating them all alone out in the meetinghouse foyer. And that is why his mother wasn't on hand to remind him to put the dental retainer back into his
mouth after eating the cookies, which is why the retainer got left behind on a little table when the family went home that evening.

Those retainers are expensive, so the family came back that very night to look for it. But it was not on the little table anymore (though cookies crumbs could be seen in
the area). It was not on the floor or in the lost and found. Kevin and his family made it a matter of prayer that night and several times the next day. They decided they
had to go back and try again. They had another prayer and returned a second time to the meetinghouse.

They looked in all the same places, and in every room and hallway. The time came to either give up or pray again. They were alone in the building now, so they knelt
together in the foyer-Mom, Dad, Kevin, his little sister, and his two little brothers. After the prayer, it was very quiet, and then Mom said, "We haven't been looking
high enough."

"High enough?" Dad asked, and he gave a perplexed glance at the ceiling.

Mom nodded confidently. "Have Kevin stand on your shoulders. Then go around the building looking up high." So they did that, and as they got to one of the light
fixtures along the ceiling, there was that little retainer. How did it get there? Well, there were other little boys at the ward activity that night; we'll just have to guess.

Heavenly Father never loses track of anything, not even little things in light fixtures. He can see what we are missing. He can let us know when we should look higher.

He is pleased by family prayers. And when the request is for something "which is right," that is a powerful combination. What could be righter than a blessing upon a
family?

If we pray with our families, we will have such experiences now and then-answers that are sometimes specific, blessings that are especially gracious, the occasional
spiritual outpouring. These memories build up over time, like courses of stone in a castle wall, like layers of metal upon our shields.

Perhaps the most lasting and valuable and life-changing gift we can give a child is the tradition of praying morning and night to the Father, in the name of Christ, with the
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Notes
spiritual outpouring. These memories build up over time, like courses of stone in a castle wall, like layers of metal upon our shields.

Perhaps the most lasting and valuable and life-changing gift we can give a child is the tradition of praying morning and night to the Father, in the name of Christ, with the
whole family. It is a commandment from Jesus himself. And the promise is that husbands and wives and children will be "blessed."

Notes

  3 Nephi 18:20-21.

Inviting Including and Saving

If he repent not he shall not be numbered among my people. . . . Nevertheless, ye shall not cast him out of your synagogues, or your places of worship, for unto such
shall ye continue to minister; for ye know not but what they will return and repent, and come unto me with full purpose of heart, and I shall heal them; and ye shall be
the means of bringing salvation unto them.

Tara walked with eyes fixed on the back door, hardly noticing her grandpa as she passed. "You look pretty serious there, young lady," he said.

She stopped. "I have to do something really sad," she said.

"Does it have something to do with that doll in your hand?"

"Yes. I have to throw her away." With head lowered and eyes just ready to overflow, she held out a small rag doll. "She's dead," Tara explained.

"Really?" Grandpa held out his hand. "Can you show me the cause of death?"

The doll had suffered at the teeth of the family cat. It was a gruesome sight. Two eyes and an arm were missing. "Do you remember the story I told you about when my
buddy was hurt in the war?" Grandpa asked.

"Sure. You found him all bloody. He didn't move or anything," Tara recalled.

"Exactly. We thought he was dead at first. But he wasn't, was he?"

Tara remembered more of the story now. "You said that . . . if you just left him there, he would have died. But you spent all day helping him, and he got better."

Tara watched as Grandpa slowly turned his attention to the doll. "Have you got a little time right now?" he asked. She nodded. "Good," he said, "'cause that's what
we'll need so we can do the same thing with your doll that we did with my buddy."

They found some buttons and made new eyes. They took the arm away from the cat and sewed it back on. When they finished, and Tara was admiring her renewed
little friend, Grandpa said, "Don't ever give up on someone you love, Tara. It might seem like they're done for. But they'll probably make it if you just spend some time
with 'em."

Our instructions from the Lord are to never, never cast someone off. If a person's name is removed from the records of the Church, that isn't the end. It isn't the final
judgment. It may even be a beginning. In a redemptive work, we keep making beginnings.

Nephi noticed a big theme in the writings of Isaiah: Hope. He suggested that we study those words, "that ye may have hope as well as your brethren, . . . for after this
manner has the prophet written." After that manner-the giving of hope-have the prophets written and spoken. The message of heaven to earth is hope.

But we can't give much hope unless we spend some time. When the eyes and limbs are injured, someone needs to be there, giving time and hope-being a friend. This
calls to mind the prophet Mormon, a perfect friend: "Notwithstanding their wickedness I had led them many times to battle, and had loved them, according to the love
of God which was in me, with all my heart."

Notes

  3 Nephi 18:31-32.

  1 Nephi 19:24.

  Mormon 3:12.

Imitating Heaven

I give you these commandments because of the disputations which have been among you. And blessed are ye if ye have no disputations among you.

It is hard to misinterpret what Jesus said here. As usual, or even more than usual, his language is crisp and clear: No disputations. "No" means none. Not even a few
disputes, not even little ones. Either I have no disputation in my heart, in my home, in my words and weaker moments, or I have not yet overcome the tendency.

To illustrate that there are no exceptions, he once used the example of doctrinal dispute. "Neither shall there be disputations among you concerning the points of my
doctrine." So, none of that either. If we should not argue out the truths of salvation, we should not battle over the lesser things either.

Isn't it okay to defend our views or our dignity? It is one thing to say what we believe kindly and briefly when we have the permission of our hearers-and to say it only
once. But the spirit of contention never leaves it at that. We can go without an opinion, or let others have theirs, rather than stir up ill will.

A child may fuss or cry in sacrament meeting. That is the way with children. But it is a different kind of cry when they hear their parents argue. We can get all sorts of
illnesses in this world. But there is a different kind of sick we feel at the sound of anger.

In the paradise of righteous spirits, perhaps not everyone is perfect yet, and not everyone knows all truth. But it is free of contention. To be a place of peace, it would
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have to be a place of patience. To be a realm of rest, it must be a realm of respect. It is that way all the time there. It is also that way in certain homes.

Among the evil ones on the other side, there is no end of dispute. It doesn't matter if both parties are wrong, or even if both are right. There will be a fight. There will be
A child may fuss or cry in sacrament meeting. That is the way with children. But it is a different kind of cry when they hear their parents argue. We can get all sorts of
illnesses in this world. But there is a different kind of sick we feel at the sound of anger.

In the paradise of righteous spirits, perhaps not everyone is perfect yet, and not everyone knows all truth. But it is free of contention. To be a place of peace, it would
have to be a place of patience. To be a realm of rest, it must be a realm of respect. It is that way all the time there. It is also that way in certain homes.

Among the evil ones on the other side, there is no end of dispute. It doesn't matter if both parties are wrong, or even if both are right. There will be a fight. There will be
scorn. Scorn is a sign of something deadly going on in the heart. It tells us that a force opposite to heaven has found a way in. Scorn is our imitation of hell.

Even truth can get us in trouble. Some "truth" is poorly timed, or doesn't matter. Some facts are not edifying, cause no rejoicing, create no real understanding.

If we "settle this once and for all," will it settle anyone? Will it even settle me? Will my good reasoning throw a feeling of peace over the relationship?

Some of us think we can have inner peace if things are peaceful on the exterior. But we are wrong. It works the other way around. Only peace on the inside-with no
argument with God and with no mischief in our hearts-guarantees against dispute. We won't correct or retaliate or rage. We will be blessed with our own heaven
wherever we go.

Notes

  3 Nephi 18:34.

  3 Nephi 11:28.

  3 Nephi 11:29-30.

  Alma 40:12.

  Alma 4:8-9.

A Steady People in the Latter Days

It shall come to pass that I will establish my people, O house of Israel.

To "establish" is to make stable, steady, immovable, certain. In the few words of this promise, a world of certainty is offered to us in an uncertain and unstable world.

It isn't just something that happens. The Lord is personally involved. He says, "I will gather my people together. . . . I will consecrate their gain. . . . I am he who doeth
it. . . . I will establish my people." It is his idea, his project, his covenant. He cannot be distracted from it.

If a ship is built on good principles, it will keep a steady course on open seas, even in a storm. Passengers will go up on the deck for hours and marvel as the ship cuts
through the vast unsettled surface around it. But if the laws of shipbuilding are ignored, the vessel shifts on the giant swells and trembles under the violent winds.

If society abandons eternal laws, confusion and destruction rule. At the same time, Zion will keep plowing her smooth path.

There was a time under the leadership of Alma the Younger when the Church was surrounded by degradation and hostility. But in the Church itself, there was modesty,
equality, and pure truth. The members were steady in their homes. They were an island of peace in an angry and tossing ocean.

This same blessing is promised to us, for "every dwelling-place of mount Zion. . . . A shadow in the daytime from the heat, and for a place of refuge, and a covert from
storm and from rain."

Unfortunately, the refuge is needed. There are latter-day storms. The sea around the Church will not always be smooth. The Lord speaks of a "consumption decreed"-
a time of decline and loss. But as the consumption spreads in the world, a harvest of goodness will "overflow" in the Church. Those who pass this time with integrity will
be more confidant and powerful-they will be established.

How can we be steadfast if we never face a contrary wind? The storms will prompt the faithful to deepen their keels. In the troubled earth, the Lord's people will have
a different experience from the rest of mankind-an untroubled experience. "They shall obtain gladness and joy; sorrow and mourning shall flee away."

Soon after his conversion, Amulek found himself teaching a hostile audience. He was offered a chance to avoid violence and at the same time to get a lot of money-
something equivalent to thirty thousand dollars-if he would simply speak a few words denying his testimony. How did he react? He did not pause or tremble. He was
established, like a great ship cutting through the ocean waves as if they were not even there.

Notes

  3 Nephi 20:21.

  3 Nephi 20:18-21.

  2 Nephi 6:14, 17.

  Alma 1:27-28.

  Alma 1:29, 32.

  2 Nephi 14:5-6.

  2 Nephi 20:20-22.

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  2 Nephi 8:3, 11.
  2 Nephi 14:5-6.

  2 Nephi 20:20-22.

  2 Nephi 23:22.

  2 Nephi 8:3, 11.

  Alma 11:22-25.

For the Children of the Prophets

Ye are the children of the prophets; and ye are of the house of Israel; and ye are of the covenant which the Father made with your fathers, saying unto Abraham: And in
thy seed shall all the kindreds of the earth be blessed. The Father having raised me up unto you first, and sent me to bless you in turning away every one of you from his
iniquities; and this because ye are the children of the covenant.

The Savior is going to bless everyone eventually, but of course he has to start somewhere. Who should be the pioneers of his blessings? Who should be the first ones to
be turned away from their iniquities? His plan is to begin with the modern-day offspring of ancient prophets.

If we were going to recruit students for a college, we might start with children of the alumni. If we were trying to get donations to restore an old ghost town, we might
start with descendants of its former inhabitants. If we wanted to spread the use of another language, we could begin with the children of those who spoke it. They know
the basics, and they have the traditions.

Besides, the Lord promised the prophets he would stay in touch with their children. To keep his promise to the ancient ones, and as a good way to approach all
mankind, he is starting with a certain family, the family that was long ago appointed to bless mankind.

Before the children of the covenant can be very useful, they have to be turned away from their iniquities. Alma the Younger was such a one. Enos was such a one. The
sons of Mosiah were children of a prophet.

We see the Savior of children at work during his visit to the Nephites. Several sacred stages led up to the point when angels would minister to the children. It seems to
be the confirming event, a sanctifying experience that prepared those children to be the greatest society in ancient American history. Perhaps a ministry to the children of
the faithful was on the Lord's agenda all along.

Could it be that the marvelous era of peace was made possible when parents saw their children bathed in light and surrounded by heavenly friends? Were the angels
imparting a new measure of faith to those children? Might it be that some of the angels were ancestors of the Nephite families gathered there? Is this a glimpse of some
wonderful pattern going on more often than we know among faithful families?

King Mosiah earnestly sought some reassurance about his sons. In answer, he got the highest assurance possible: "Many shall believe on their words, and they shall
have eternal life." Yes, his sons would have eternal life. But so also would the people his sons would reach. The children of this prophet would not only be saved,
but they would also go a step further. They take up the cause of their parent. They would know the joy of the prophets.

The Messiah was raised up to save the children of the prophets, the children of the covenant. And they are raised up to help him save the others.

Notes

  3 Nephi 20:25-26.

  3 Nephi 17:21-25.

  Mosiah 28:7.

A Holy Destiny for the Jews

Then will the Father gather them together again, and give unto them Jerusalem for the land of their inheritance. Then shall they break forth into joy-Sing together, ye
waste places of Jerusalem; for the Father hath comforted his people, he hath redeemed Jerusalem. . . . Put on thy beautiful garments, O Jerusalem, the holy city, for
henceforth there shall no more come into thee the uncircumcised and the unclean.

Just as Moroni prayed for the descendants of people trying to kill him, Jesus is going to draw into the circle of his blessings that lineage whose fathers crucified him.
The children of the assassins will gather to the Messiah.

But these are not just children of assassins. No, that is perhaps the least important thing we might say about the Jews. They are children of faithful martyrs like Isaiah
and Jeremiah, Zenock and Zenos. They are refugees from the holy stories of ancient history. They are charter members of the anointed, royal family. They were writers
of the holy word, preservers and defenders of the holy truth, and perhaps preservers of mankind itself, for thousands of years. They are cousins to the Son of God,
members of a redemptive race.

Yes, certain generations of this family would "turn their hearts aside, rejecting signs and wonders, and the power and glory of the God of Israel." Yes, a branch of their
clan would "wander in the flesh, and perish, and become a hiss and a byword, and be hated among all nations."

But their family will make the greatest comeback in history. And then their holy kinsman, the Holy One of Israel, will "remember the covenants which he made to their
fathers." And they will not only return to the real estate, but they will also come Home.

The Jews will resettle their old land. It will be "restored," and so will they. Their home will be made new, and so will they. Jerusalem and its surrounding land will be a
splendid and holy home again, even holier that it was before.

The "captive daughter" will become a queen. The city of dust and rubble, of anxious eyes and roiling crowds and tortured prayer calls, will become bright and kind,
quiet and united. No wicked or divisive person will be found there, no explosives, no retaliations. Jerusalem will be wholesome and holy and happy.
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We cannot comprehend the past sorrows of the Jewish people. There is no earthly history of their trauma, for such a story is beyond the scope of human words. The
words "victim" and "martyr" and "hero" are too understandable. The ideas of "disappointment"and "homelessness" and "injustice" are two sterile to match the human
splendid and holy home again, even holier that it was before.

The "captive daughter" will become a queen. The city of dust and rubble, of anxious eyes and roiling crowds and tortured prayer calls, will become bright and kind,
quiet and united. No wicked or divisive person will be found there, no explosives, no retaliations. Jerusalem will be wholesome and holy and happy.

We cannot comprehend the past sorrows of the Jewish people. There is no earthly history of their trauma, for such a story is beyond the scope of human words. The
words "victim" and "martyr" and "hero" are too understandable. The ideas of "disappointment"and "homelessness" and "injustice" are two sterile to match the human
realities that waged on for centuries. Nor are we able to quite foresee the adventures that still await them. But they have a holy destination. That we know. It is sure.

"Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years."

We pray that the long and troubled story will soon reach its glorious conclusion.

Notes

  3 Nephi 20:33-34, 36.

  Mormon 5:20-21; 7:5, 10.

  2 Nephi 10:5-9.

  1 Nephi 19:13.

  1 Nephi 19:14. See also Mormon 3:21.

  1 Nephi 15:19-20; 2 Nephi 25:11.

  3 Nephi 20:37.

  3 Nephi 24:4.

A Marvelous Work to Do

In that day, for my sake shall the Father work a work, which shall be a great and a marvelous work among them.

Brother Pollard was leaving the meetinghouse when a tall, elderly man approached him. "May I ask a question . . . Mr. Pollard I believe?"

"Of course. You're the man visiting the Colton family. Am I right?"

"Yes. Dr. Colton's the name," the man explained. "I was in your class today, and I have a question." Brother Pollard nodded, and the man continued, "Did I hear you
refer to your Church as a marvelous work?" Brother Pollard nodded again. "But wouldn't that refer to something rather big and impressive? I've been many places in
the world. There are such a lot of people. I've decided that any religion worth anything is going to have to reach mankind, not just their little group. Do you have an
answer for that?"

"I believe I do," Brother Pollard answered. "But, I would rather show you than tell you. If you're free tomorrow, I'd like to take you for a little drive." A time was set,
and the next day they drove to the Church Distribution Center in Salt Lake City. On the way, Brother Pollard outlined some of the "marvelous" events that are
scheduled to take place in the latter days: growing in all the nations, a Zion here, a Jerusalem over there, temples everywhere, members everywhere.

By the time they reached their destination, Dr. Colton was reeling a little. "It sounds like you have your work cut out for you, Mr. Pollard." Brother Pollard nodded and
smiled.

On entering the Distribution Center, Dr. Colton had to stop just to let his eyes take in the long walls full of manuals and supplies, the orderly aisles with media and
computer software and scriptures. "Your church produces all this?"

"Of course, and in many languages. The real operation is at the Distribution warehouse. But since we can't visit there, I thought you ought to see a little sample." After a
walking around a bit, they began to exit, and Brother Pollard stopped at a large map of the world. "See the dozens of little lighted dots?" Dr. Colton nodded. Brother
Pollard smiled. "Those are where the Church has other Distribution Centers."

As they drove homeward, Dr. Colton was quiet, so Brother Pollard told the story of a prophet named Abinadi. After he was martyred, a small church continued the
work he began. It grew and went on to overcome difficulties and do mighty works.

"You might say that's what the Mormons are doing, Dr. Colton. We're continuing the work of a modern prophet, Joseph Smith. He too was martyred, but the work he
began is growing in the world. What you saw back there in the Distribution Center is just the beginning. But it has begun."

"I must say," Dr. Colton finally said, "the Church my son and his family have joined is more than I thought it was. It's a marvel."

Brother Pollard smiled. "I couldn't have said it better myself, Dr. Colton."

Notes

  3 Nephi 21:9-10.

  Mormon 8:34; Ether 13:4-10.

  Mosiah 13, 17, 18:1-2.

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The Dark Things Will Pass Away
  Mormon 8:34; Ether 13:4-10.

  Mosiah 13, 17, 18:1-2.

  3 Nephi 21:10.

The Dark Things Will Pass Away

It shall come to pass that all lyings, and deceivings, and envyings, and strifes, and priestcrafts, and whoredoms, shall be done away.

Mindy had been home from Bolivia just a few days, and she was giving the home evening lesson. "The happiness here is heartbreaking, in a way," she said as she
looked around at her family. "You know what I mean? So many have nothing like this."

"But that's why you went on a mission," a teenage brother said, "so they could have it."

"You're right," she answered. "But compared to how many need it . . ." She thought back to an experience she would never forget. "Like, one night, my companion and
I missed our bus home, and took a shortcut through the edge of the city."

"Uh-oh," Mindy's mother said, already tense. "You mean after dark?"

"Way late, and we'd never been through this area before. We got into this alley-like place, muddy and narrow, strong-smelling. We could hear children crying, and now
and then people yelling at each other. We could only imagine what it was like in those little shanties. It was so dark. We were in that alley for just a minute, but I'll never
forget it."

The room was quiet as everyone tried to picture the scene. "Later, I tried to imagine how many alleys like that there were in that city. In just that one city, if you spent
only a minute visiting each alley and street where there is suffering and poverty, it would take days. So what does our Father in Heaven see throughout the whole
world?"

"Just think," Mindy's father's added, "how many places in the world have alleys like that. All the nations. I hear there are a million or so villages and towns just in China
alone."

"It's beyond our understanding," Mindy continued. "But what's really wonderful is something else beyond our understanding. The Lord is going to end all this sorrow."

She had her family turn to 2 Nephi 24. "Let's see if I can find it in English . . . Here in verse 3, 'In that day the Lord shall give thee rest, from thy sorrow, and from thy
fear, and from the hard bondage wherein thou wast made to serve.'"

I've read that one over and over since we walked through the alley that night. And here's another, in 2 Nephi 21. See verse 4? "With righteousness shall he judge the
poor, and reprove with equity for the meek of the earth." I found out that judging here means like when a judge or policeman protects the innocent.

"And," Mindy's mother said, "don't think the sorrow is just in the poor areas. Somewhere the Lord promised to remove the adultery and the other terrible things that go
on in every income bracket."

"So imagine," Mindy said, "if the wind was howling and then it stopped and everything was totally peaceful. That's how it will be when all the dark things pass away."

Notes

  3 Nephi 21:19.

  See also 2 Nephi 24:5, 12.

  See also 2 Nephi 21:16.

  See 3 Nephi 24:5.

A Greater Savior Than We Think

For a small moment have I forsaken thee, but with great mercies will I gather thee. In a little wrath I hid my face from thee for a moment, but with everlasting kindness
will I have mercy on thee, saith the Lord thy Redeemer.

Reality is always surprising. As astronomers learn more about the stars, they aren't bored. They are struck with wonder and surprise. As physicists learn more about
the smallest particles of matter and energy, they are astonished. There is nothing humdrum about marine biology-it's amazing. We cannot imagine the truth until we see
it.

So it is with the mercy of Christ. It is greater than we think, because we can't think of that much mercy. Someday we may, perhaps. For now, we'll just have to believe
it is there.

I think I'm gracious if I go easy on my child when he apologizes. Am I gracious if there is no apology? Will I wait while remorse comes slowly? Will I allow repentance
to bloom? For a few minutes? A few decades? Centuries? And what if this is someone else's child?

Am I patient if the offender is not a child, is not cute, not innocent, not familiar? What if this is an unsightly, guilty, unfamiliar person who is also violent and insolent?
What if the offender harms an innocent person? What if that person is my child?

The Surprising Savior keeps his wits and his heart about him under all these circumstances. He keeps reaching for the salvation of every soul-cute or ugly, nice or nasty.
Even when he is ignored or defied, he watches for an opportunity to humble and heal the blasphemer or defiant one. Even when his precious followers-and his
followers are more precious to him than we think-when they are cheated or insulted or harmed, he keeps a steady course until the great journey for every soul is over.

Not only is the
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unpaid bills of the most willful sinners and posted enough to cover them if only they would repent. He hopes they will repent. Is that what we would hope for our
enemies?
The Surprising Savior keeps his wits and his heart about him under all these circumstances. He keeps reaching for the salvation of every soul-cute or ugly, nice or nasty.
Even when he is ignored or defied, he watches for an opportunity to humble and heal the blasphemer or defiant one. Even when his precious followers-and his
followers are more precious to him than we think-when they are cheated or insulted or harmed, he keeps a steady course until the great journey for every soul is over.

Not only is the Surprising Savior more patient and merciful than we think; he is also more willing to pay the debts of his foes than we fathom. He has looked into the
unpaid bills of the most willful sinners and posted enough to cover them if only they would repent. He hopes they will repent. Is that what we would hope for our
enemies?

If I had anything like his power to forgive, and anything like his readiness to pay the debt of an enemy, just how many times would I be willing to forgive and pay, over
and over?

And just how many foes am I ready to save? One or two, maybe? Enough to sit around a table? To fill an office? To fill a courtroom? Would I keep forgiving enemies,
though they came and came until they filled a stadium? A valley? A world?

Thanks to the Surprising Savior, "they that dwell in the land of the shadow of death, upon them hath the light shined."     The people who believed the wrong thing, did
the wrong thing, fought the truth, and made his job more sorrowful-does he despise them? No. He is not that small.

Notes

  3 Nephi 22:7-8.

  2 Nephi 19:2.

True Servants Future Kings

They shall be mine, saith the Lord of Hosts, in that day when I make up my jewels; and I will spare them as a man spareth his own son that serveth him. Then shall ye
return and discern between the righteous and the wicked, between him that serveth God and him that serveth him not.

Alma, son of Alma, found himself face to face with the armed and deadly Amlici. In the spirit of his offices-as Church leader and as national leader-he uttered a prayer
that could only erupt from the heart of a real servant: "O Lord, have mercy and spare my life, that I may be an instrument in thy hands to save and preserve this people."
   His life was preserved, and he used his days to do what he had been doing all along-to save and preserve his people.

Ammon comes to mind also. His Lamanite friends and converts were not just a quaint project for him. When he arrived in their land, he said, "I desire to dwell among
this people for a time; yea, and perhaps until the day I die." He meant it. He was so permanently committed to them that they were known ever after as "the people
of Ammon."

Artificial servants-whether slaves or employees or bystanders or leaders-just go through the motions. Real servants-whether they are leaders or bystanders or
employees or slaves-do what is needed and do it with heart. In the day when the Lord will "make up [his] jewels" for another chapter of eternity, he will use this
standard: "him that serveth God."

In fact, he has been making up his jewels all along. This has been the measure all along. When Alma Sr. was selected as one of those jewels, the Lord said, "Thou art
my servant; and I covenant with thee that thou shalt have eternal life." The Lord held Alma close because Alma never held back.

We are reminded of the ancient words, spoken again and again in heaven and earth, spoken in the presence of heavenly hosts and spoken in bishops' offices: "Whom
shall I send, and who will go for us? Then I said: Here am I; send me." When we are "sent," we go not as top brass but as servants, on the errand of the One who
sends us.

The real servants are the crown jewels-the royalty-of the next world. We can imagine these kings and queens in training. They are gathered to receive instruction and
power, making their sacred agreements. They are preparing to be "sent" on their careers of learning and service and proving, perhaps wearing some subtle token to
remind them in time to come of who they really are. They go out on errands to "save and preserve" their fellow beings, finding opportunities to draw others into the
order of servants.

Kings and queens in eternity are real servants-dressed up in mighty power so they can serve for real and forever.

Notes

  3 Nephi 24:17-18.

  Alma 2:30.

  Alma 17:23.

  Alma 27:26; 28:1; and so on.

  3 Nephi 24:13-15.

  Mosiah 26:20.

  2 Nephi 16:8.

  Jacob 1:17-19; Jarom 1:11; Words of Mormon 1:17-18.

Elijah and the Hearts

I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord; and he shall turn the heart of the fathers to the children, and the heart of
the children to their fathers, lest I come and smite the earth with a curse.
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T he promise is that a heavenly force is available to turn family hearts to each other. Of course, the turning has to happen before the sealing. Would God seal those who
are not devoted to each other?
Elijah and the Hearts

I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord; and he shall turn the heart of the fathers to the children, and the heart of
the children to their fathers, lest I come and smite the earth with a curse.

T he promise is that a heavenly force is available to turn family hearts to each other. Of course, the turning has to happen before the sealing. Would God seal those who
are not devoted to each other?

In the first century of Book of Mormon history, Lamanites were already being raised to hate Nephite ways and Nephites religion. But according to the prophet Jacob,
something just as dangerous was also developing among the Nephites. He was speaking to the Nephites when he said this about the Lamanites:

"Behold, their husbands love their wives, and their wives love their husbands; and their husbands and their wives love their children; and their unbelief and their hatred
towards you is because of the iniquity of their fathers; wherefore, how much better are you than they, in the sight of your great Creator?"

Evidently, Nephite marriages were losing the affection God intends for every couple. Religious people with unhappy homes are no "better" than unbelieving people with
unified and loving homes. The Nephites needed that heavenly, turning influence.

But it's a big, slow business getting hearts sincerely turned. Our children aren't as simple as we thought they were when we brought them home from the hospital. It
doesn't take long for a parent to learn how delicate-and stubborn-little humans can be when you want them to turn in some other direction. It is not like turning an
eighteen-wheeler. It's harder.

Human souls are more complex and massive than giant ocean liners, railroad trains, and meteors. Course changes, if they are not to be upsetting, have to be slow and
small rather than sudden and severe. A railroad train, if it is to turn around, must leave its present track and go out on a long, slow loop through the surrounding
countryside, maybe even disappear over the horizon for a while.

People are like that. They need time for deep change. Without the Living Christ-the attentive and powerful Friend overseeing every family-it couldn't happen.                 The
change would be too mighty. With Christ, it will probably be as his hand works in the natural world: slow and sure, molecule by molecule.

Hearts turned to each other have "accord"-unity. That was vital for the Lehi clan during their travels. "It must needs be that we should be led with one accord into the
land of promise." Either they were led forward in unity or not led at all. When a family is in the Lord's hands, there isn't a third alternative.

When King Benjamin's people heard his famous sermon in family groups, and when Jesus sent his hearers home to ponder with their families, this wasn't just an
organizational technique or an attempt at crowd control. It was the sacred pattern at work. Families were being turned to Christ and to each other.

Notes

  3 Nephi 25:5-6.

  Jacob 3:7.

  Mosiah 5:15; 3 Nephi 20:26.

  1 Nephi 10:13.

  Mosiah 2:6; 3 Nephi 17:3.

A Day of Greater Knowledge

When they shall have received this, which is expedient that they should have first, to try their faith, and if it shall so be that they shall believe these things then shall the
greater things be made manifest unto them.

The ancient plates were designed to come forth in their entirety-every word, sealed portion and all. But the coming forth was to be in stages. Joseph Smith has given us
the first installment. There is more to come. What remains is not an afterthought, a little bonus the Lord hadn't thought of at first. No, the next installment has been
planned all along. Like so many things in life, sequence is everything.

Eight-year-old Megan was just leaving the bishop's office when she suddenly remembered something. "Oh, Bishop, I almost forgot," she said. "When you come to my
baptism, would you maybe bring my temple recommend with you?" They went back in the office again, this time for a little explanation about how we grow in stages.
He told Megan that the temple is something we get ready for, over a period of years. He even said it can be dangerous to do some things too soon.

"When I was young," the bishop said, "I got hired to run a backhoe machine, like the ones you see digging up the street sometimes. I told the boss I could do it, so he
gave me the job of pulling the dirt away from a storage shed. I got a little mixed up at one point, and moved a lever the wrong direction. The big old arm of the backhoe
went left instead of right-smashed the door right off its hinges. The boss said he was glad I wasn't running the big machine alongside the freeway. 'Out there,' he said, 'a
move like that could kill people.' That was my last day on that job!"

For the faithful, the Book of Mormon is only the first installment. For others, it is the last. "If it so be that they will not believe these things, then shall the greater things be
withheld from them."

My young son and I were just leaving for the day. We were on a journey to the nation's capital. "Hey son," I said, "let's look at this map of Washington, D.C."

He said, as politely as he could, "Well, Dad, why don't we wait till we get there to look at that map. We're still in Colorado." Good point.

Looking at the map before you are ready for it can be confusing. You wouldn't want to use a map of the last part of your journey to get you through the first part.
Evidently, the translation we have so far is for the first part of our journey.

In the next installment, "All things shall be revealed unto the children of men." Then the faithful will know all the things they ever wondered about. And when we
know that much, we will approve with more than just a nod of the head. We will fall to our knees in praise.
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Notes

  3 Nephi 26:9.
Evidently, the translation we have so far is for the first part of our journey.

In the next installment, "All things shall be revealed unto the children of men." Then the faithful will know all the things they ever wondered about. And when we
know that much, we will approve with more than just a nod of the head. We will fall to our knees in praise.

Notes

  3 Nephi 26:9.

  2 Nephi 27:7, 10-11; Ether 3:27; 4:6-8.

  3 Nephi 26:10.

  2 Nephi 27:11.

  Mosiah 27:31.

Ensuring a Holy Church

If ye call upon the Father, for the church, if it be in my name the Father will hear you; and if it so be that the church is built upon my gospel then will the Father show
forth his own works in it.

In his later years, Hans started reading the Book of Mormon and almost immediately gained a testimony. When he was called to work with the young men in the
branch, the list of less-active ones almost overwhelmed him. "It would discourage me," the branch president said to him, "but I remember that this is the Lord's Church,
and he will join me in the work. For example," he added with a smile, "he inspired me to call you to help!"

"That's nice," Hans returned. "Can we just sit back and watch the Lord work?"

"No," the branch president answered, more serious now. "The Lord made a true foundation for his Church. But if we don't build on it, nobody will come to live there."

"So how do we build on the true foundation?" Hans asked, looking again at that list.

"Before I got my present calling," the president said, "I didn't notice this as much, but now I see all the time, when I read the Book of Mormon, that the prophets pray
about their work. Do you remember reading that?"

Hans thought a moment. "Yes . . . I do remember prophets facing various problems . . . and really praying-even though the Church was true and they were prophets."


"The Lord waits for the prayers of the people, Hans," the president continued, "and when you have a calling, he waits for you to do two things: pray and work. I think
sometimes that if our people prayed for the Lord's work more, we would see more miracles in the Church."

"Miracles?" Hans asked. "What do you mean?"

The president pointed at the list of names. "That's what I mean. Do you think you and I can do this?"

To the Savior, his Church isn't just a container of truth. His work is to bring the Father's children back. He has to teach them, cleanse them, perfect them. He has only
one Church available for this work, and it must be holy as well as true.

Because the Church is true, we have something to build on. We have things to do with all our might and people to pray for with all our hearts. Even Jesus himself,
among the Nephites, prayed unto the Father for them. And then he commanded his people to do the same.

Our job is to help Christ with the teaching, cleansing, and perfecting. It will take miracles. It is a holy task, the work of a God, beyond our powers. No wonder the
Father wishes to "show forth his own works" in the Church. If he doesn't, he won't get his children back.

Notes

  3 Nephi 27:9-10.

  For example: 1 Nephi 1:6; 1 1:17; 2 Nephi 4:24; 32:9; 33:12; Enos 1:11-12; Mosiah 3:4; 10:13; 26:13-14; and so on.

  2 Nephi 6:11; 26:13; Alma 10:23; Mormon 5:21; and so on.

  3 Nephi 17:15-18; 18:16.

A Book That Persuades the Right People

[The Nephite records] shall go unto the unbelieving of the Jews; and for this intent shall they go-that they may be persuaded that Jesus is the Christ, the Son of the living
God; that the Father may bring about, through his most Beloved, his great and eternal purpose, in restoring the Jews, or all the house of Israel, to the land of their
inheritance, which the Lord their God hath given them, unto the fulfilling of his covenant; and also that the seed of this people may more fully believe his gospel, which
shall go forth unto them from the Gentiles.

L ike a magnet, the Book of Mormon draws certain people out of the neighborhoods of the earth. Whatever the magnetic element is, it stirs the best in these people.

We sometimes recognize some sight or sound or smell from a special moment in our past. As the sweetness comes spilling back, we do all we can to recapture it and
re-taste it. It is that way reading the Book of Mormon. It seems almost to whisper, as with a familiar voice, from some forgotten and wondrous chapter of life.

This miraculous
 Copyright       process-a filtering,
            (c) 2005-2009,   Infobase selecting, sifting, and attracting of certain people-was to begin with the Gentiles. Gentile nations have lineages of Page
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                                                                                                                                                                            but
they are no longer aware of their heritage. They are spiritually asleep. In the latter days, they are very much awake to temporal things and worldly wealth. And when the
book comes to them, some of their number-millions of them in fact-awaken. They are attracted to the latter-day kingdom by the familiar, sweet voice of the book.
We sometimes recognize some sight or sound or smell from a special moment in our past. As the sweetness comes spilling back, we do all we can to recapture it and
re-taste it. It is that way reading the Book of Mormon. It seems almost to whisper, as with a familiar voice, from some forgotten and wondrous chapter of life.

This miraculous process-a filtering, selecting, sifting, and attracting of certain people-was to begin with the Gentiles. Gentile nations have lineages of Israel mixed in, but
they are no longer aware of their heritage. They are spiritually asleep. In the latter days, they are very much awake to temporal things and worldly wealth. And when the
book comes to them, some of their number-millions of them in fact-awaken. They are attracted to the latter-day kingdom by the familiar, sweet voice of the book.

The promise is that the Gentiles will carry the book to the Jews and the Lamanites. Jewish hearts and Lamanite hearts discover that same liberating and satisfying
power. They know they have found a fountain of truth. Whatever spring brought forth that record can be trusted in all that it produces.

It is pretty easy, in a crowd of people, to get the attention of some and not others, or even to separate the crowd into categories. For example, if you set up a place to
get helicopter rides in one area, that would attract some of the crowd. You could get a different group to another area by offering free wheelchair demonstrations. Rap
music here versus Bach over there. Nursery rhymes here, hearing aids over there. Bubblegum-flavored ice cream versus spinach soup. And so on.

If there is to be division among mankind-and this is unavoidable-the Book of Mormon helps that division to be along meaningful lines. The "great division among the
people" that is to be in our day would not be over who likes spinach and who doesn't, but over who is attracted to the familiar voice in that book and who is not. The
book selects those who love to "be persuaded to do good continually," who love to "come unto the fountain of all righteousness," who love the testimony "that the Lord
is their Savior and their Redeemer, the Mighty One of Israel," and who love to be taught "the covenants of the Father."

The very people who want to find the Living Christ, live in his way, and do his work are drawn in by his book. It convinces the right people of the right things at the
right time.

Notes

  Mormon 5:14-15.

  2 Nephi 26:16.

  1 Nephi 22:8-9.

  1 Nephi 5:18, 21-22.

  1 Nephi 22:9, 12; Ether 8:26.

Being Raised to a Great Gathering

The day soon cometh that your mortal must put on immortality, and these bodies which are now moldering in corruption must soon become incorruptible bodies; and
then ye must stand before the judgment-seat of Christ, to be judged according to your works; and if it so be that ye are righteous, then are ye blessed with your fathers
who have gone before you.

K ing Benjamin once asked that we "consider on the blessed and happy state of those that keep the commandments of God." That is a fascinating project, but can we
imagine being "received into heaven" by the kind hosts who await us? Can we grasp what it will be to "dwell with God in a state of never-ending happiness"? All this
is outside our experience. But, we can consider it.

We have seen the relief when loved ones reunite. We can consider a celestial family reunion, "blessed with [our] fathers who have gone before," finding each other
perfected, free of flaw.

We know the excitement that attends a conference of the Church, the thrill of expecting the servant of the Lord to come in and to speak. We have seen the rejoicing as
believers, who have never met, gather on sacred ground. They are not strangers. They believe the same sacred truths, live the same eternal laws, love the same divine
Friend. The bond is immediate and deep. We can consider the feast of friendship and reverence as we someday convene in the presence of the Lord himself.

After dark winter, the shepherd gathers his sheep from a low valley. The weather warms, and he moves them higher. If they follow, they will finally be gathered with him
on the mountains in a green and brilliant summer.

After the dark days of Abinadi's martyrdom, Alma went forth gathering. People with a certain hunger "gathered together at the place of Mormon, to hear the words of
Alma." They were not hungry for the inspired words alone but were "desirous to come into the fold of God, and to be called his people."

They risked their lives to be in the fold. They pulled up roots and left their homeland, taking only what they could carry. It was the scene of sincerity we can find in
every dispensation. No selfish motive, no hidden agenda. They certainly weren't impressing their cynical neighbors. They weren't even trying to impress us. They had no
idea their story would be retold. They were gladly paying the price of friendship with their new-found God and his pleasant friends.

To be gathered in this world with the kind and clean, the believing and buoyant, the teachable and trusted-this was worth every earthly trouble to the people of Alma.
But there was also the wondrous hope of continuing in this same fold of friends when it convenes in the day of resurrection-abiding with the Shepherd and his faithful
sheep forever.

Living happily ever after isn't just the ending for a fairy tale. It is the beginning of a celestial story, the majestic and true story of salvation. "O remember, remember that
these things are true."

Notes

  Mormon 6:21.

  Mosiah 2:41.

  See 2 Nephi 27:33-34.
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  2 Nephi 22:6.
  Mosiah 2:41.

  See 2 Nephi 27:33-34.

  2 Nephi 22:6.

  Mosiah 18:7.

  Mosiah 18:8.

  Mosiah 15:23; 18:9, 13.

  Mosiah 2:41.

A World Reserved for the Guiltless

He that is found guiltless before him at the judgment day hath it given unto him to dwell in the presence of God in his kingdom, to sing ceaseless praises with the choirs
above, unto the Father, and unto the Son, and unto the Holy Ghost, which are one God, in a state of happiness which hath no end.

One of the first lessons we are taught in the Book of Mormon is that "the guilty taketh the truth to be hard, for it cutteth them to the very center."         Laman and Lemuel
could see only a part of the truth at that time. It was the hard part, as if they were laying on a bed frame with no mattress.

Later in history, one of their great-grandchildren, King Lamoni, was able to get past the hard part to the broader, fuller truth. He was allowed to see the coming
Messiah, to foresee the miraculous birth and the gracious atonement. On merely speaking of this, "his heart was swollen within him." He became so weak by reason of
joy that he fell to the earth, "being overpowered by the Spirit."

Was this an overreaction? Was Lamoni's relief and gratitude over the coming Messiah a little overdone? Any reaction, no matter how heartfelt and grateful, would
actually be an underreaction, would fail to mirror the full-scale truth. The yawning, moderate interest of the casual worshipper is undersized and naive. Perhaps the
underreacting worshiper is, as Lamoni was at one point, asleep.

Lehi was never in greater contact with reality than when he peered into heaven. The scene he witnessed was not what a self-assured, unseeing mortal would expect.
Hosts of intelligent and healthy, well-rounded persons were "in the attitude of singing and praising their God."

And countless people across the earth are in brief contact with the truth when they hear or sing Handel's great Messiah each year around Christmastime. It is not just a
cultural experience. As Lehi noticed, it is an "attitude," a way of feeling about things when we have things straight.

George Handel and all the other composers of sacred music are inspired by heaven to give us a means-a form of expression-that permits pure gratitude and honor to
rise from us unrestrained. The static, one-dimensional tones of mere talk are not enough to satisfy this "attitude."

But for such a healthy impulse and indescribable joy, the guilty are not ready just yet. They have other "attitudes" to reckon with first. You can't say "Thank you" very
well at the same time you are saying "I'm sorry."

For the guiltless, the presence of God is safe and desirable. It is just the right world for them-just what would satisfy.

The formerly crusty Alma, after finishing up his last painful "I'm sorry," realized that he would never be finished saying "Thank you." For that reason, when he saw the
same worshipers Lehi had seen, he exclaimed, "My soul did long to be there." When we no longer need to say "I'm sorry," we will long to be there too.

Notes

  Mormon 7:7.

  1 Nephi 16:2.

  Alma 19:13.

  1 Nephi 1:8.

  2 Nephi 8:11.

  Alma 36:22.

A Book of Vital Things

If ye believe this ye will know concerning your fathers, and also the marvelous works which were wrought by the power of God among them. And ye will also know
that ye are a remnant of the seed of Jacob. . . . And if it so be that ye believe in Christ, and are baptized, first with water, then with fire and with the Holy Ghost, . . . it
shall be well with you in the day of judgment.

If ye believe this [the Book of Mormon]. . . . it shall be well with you."

In a day when truth is denied-in the prophesied day of doubt-here is a book full of certainty. "It shall come in a day when the power of God shall be denied, and
churches become defiled and be lifted up in the pride of their hearts."

After centuries of editing, the book covers only the vital things, the precious, the plain.    There is no nonsense here, no glittering frills or silly extras, no pursuit of trivia.
It is a book full of vitamins and minerals.

The Lord himself
Copyright          refers to the
             (c) 2005-2009,      contentsMedia
                               Infobase   of thisCorp.
                                                 book as his "rock." It contains his actual words to the present generation of mankind. It absolutely verifies
                                                                                                                                                         Page  the 55
                                                                                                                                                                   truth/ of
                                                                                                                                                                          185the
Bible. Joined with the Bible, the Book of Mormon proves the true identity of the Son of God. It makes imperishably clear that we must come unto him in order to fair
well in the day of judgment. And it repeatedly tells "all kindreds, tongues, and people" just how to come unto Christ.
After centuries of editing, the book covers only the vital things, the precious, the plain.   There is no nonsense here, no glittering frills or silly extras, no pursuit of trivia.
It is a book full of vitamins and minerals.

The Lord himself refers to the contents of this book as his "rock." It contains his actual words to the present generation of mankind. It absolutely verifies the truth of the
Bible. Joined with the Bible, the Book of Mormon proves the true identity of the Son of God. It makes imperishably clear that we must come unto him in order to fair
well in the day of judgment. And it repeatedly tells "all kindreds, tongues, and people" just how to come unto Christ.

Another vital theme in the book is about a special clan of rescuers and nurturers. They are of the original 'House of Israel," appointed to spend their lives blessing all the
other "kindreds of the earth." In most cases, these designated drivers for mankind, these carefully equipped workers-"the remnant," as the book calls them-don't even
know who they are. The book points them out, awakens them, and fills them with warm conviction about their work. And it shows them, by precept and old family
stories, how to go about it.

The book was written by the Spirit of God, it was translated by the Spirit of God, and-wonder of wonders-it is all ready to be read by the Spirit of God. Into the life of
an honest reader comes the very power that inspired the writers.

Emerging from this banquet of certainties, this feast of knowing vital things, come those who either partake or refuse. The book has created an era of spiritual insiders
and spiritual outsiders, in a way. Those who believe it know the truth. Those who doubt it are left to doubt just about everything else worth knowing.

The records had to survive, "for there are great things written upon them, out of which my people and their brethren shall be judged at the great and last day."             Even
the day of judgment would be foiled without this book.

If we are to be judged by any book, let be a plain and kind one. Let us be tested on a book that carries its own power to persuade our minds and change our hearts.

Notes

  Mormon 7:9-10.

  Mormon 8:28.

  1 Nephi 13:35.

  1 Nephi 13:36, 40-41; 15:14.

  1 Nephi 15:13-19.

  Jacob 1:4.

  Words of Mormon 1:11.

Treated Like Royalty

Do we not read that God is the same yesterday, today, and forever, and in him there is no variableness neither shadow of changing? . . . But behold, I will show unto
you a God of miracles, even the God of Abraham, and the God of Isaac, and the God of Jacob; and it is that same God who created the heavens and the earth, and all
things that in them are.

If our religious ideas don't include tooth fairies and Easter bunnies, we may consider ourselves pretty grown up. But if we think that God treated the ancient people like
royalty, but would never treat us that way, we have cooked up one of the silliest fairy tales of all.

Our Father was not in adolescence thousands of years ago. He wasn't learning or still working out his approach when he spoke to Adam and Eve or blessed Sarah and
Abraham. He is perfect and consistent. He is just as prone to use miracles now as ever.

Mrs. Miller was a single mother living in the poorest part of town. She supported her two little girls on very small wages. After their first discussion with her, the
missionaries were impressed with her cheerful attitude. And they were inspired by her immediate faith in the restored gospel. From almost their first words of testimony,
she wept with relief and belief, as if hearing a long-awaited signal of hope. They left her home that first evening calling her "Sister Miller." She even wept at that.

In the second discussion, they told Sister Miller about the restoration of priesthood to the earth. She accepted this without question and then surprised the elders by
asking, "Does the priesthood have power to do miracles, like when Jesus healed the sick?"

The elders assured her that the priesthood was just as powerful now as it ever was.

"And you hold this priesthood?" she asked with some tension in her voice. They nodded at this but wondered if they had gotten themselves into a situation that required
more than just words of faith. They soon learned that they had. "Well, then," she said with the tears beginning again, "would you heal me?"

Sister Miller had taken the step of faith Mormon speaks of: If God was willing to bless with power in centuries past, nothing has changed-unless it is faith. He has not
changed, for he was perfect then and still is. Such faith is a compliment to God. It credits him with fairness, maturity, and power. In a way, she was teaching the
missionaries.

A serious physical condition threatened Sister Miller's life. They were moved as she pled to be healed so that she might raise her daughters and now raise them in the
true Church. After a day of fasting the elders returned, full of faith. They bestowed a priesthood blessing. The Lord chose to heal Sister Miller almost immediately.

Then came another lesson. Sister Miller's conclusion from all this was very simple: "If the Lord can heal my body, he can help me in every part of life. He will help me
spiritually and financially. He will bless my little girls. If we will just be good and have faith, we won't have to worry. That one miracle proves I will always be treated
well."

Notes
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  Mormon 9:9, 11.

  Mormon 9:10.
well."

Notes

  Mormon 9:9, 11.

  Mormon 9:10.

The One Way of Freedom

Behold, this is a choice land, and whatsoever nation shall possess it shall be free from bondage, and from captivity, and from all other nations under heaven, if they will
but serve the God of the land, who is Jesus Christ.

A t just the right time in Nephite history, King Mosiah suggested a new political system-a democratic republic. And to make sure that some future group could not get
the people to vote away their own freedoms, he proposed a core of law that could not be changed-a constitution. This deep part would give the nation its character.
Without it, liberty could be overturned by the slightest breeze of confusion.

But what should be the essence of this unchangeable constitution? It should be rooted in the wisdom of God's commandments.            Not only would there be a
foundation, but the foundation would be wise-reinforced with steel.

A new nation has a perfect right to set the commandments of God at the heart of their laws. He is, after all, the greatest governor in the universe. To ignore that wisdom
in nation-building is an arrogant form of suicide.

Lehi's family were promised they would have every necessary blessing. They would be wrapped in the protection of heaven. Their part of the bargain was stated too
simply to misunderstand, too often to forget: Keep the commandments.

Freedom isn't free, of course. And what is more, it isn't man-made. The Lord arranges things so that only he can make a person or a people free-so that "none
could deliver them but the Lord their God."

But, in spite of their constitution, the Nephites threw away almost everything within some sixty years. Looking back, they could see the stages of their undoing:

They came to view God's commandments as nonsense.

They replaced the inspired constitution with "corrupted" laws.

Living those corrupt laws made them "a wicked people."

Blending with this society, church members dwindled in faith.

"The Spirit of the Lord did no more preserve them."

Of course, none of this had to happen. Back in Mosiah's day, for example, the Spirit of the Lord preserved the nation constantly. Mosiah's people would certainly have
been brought into bondage "were it not for the interposition of their all-wise Creator." "Interposition" is a big word but a good one-God "positioned" himself
between his people and the threat that faced them.

"Behold, he did deliver them because they did humble themselves before him; and because they cried mightily unto him he did deliver them out of bondage; and thus
doth the Lord work with his power in all cases among the children of men, extending the arm of mercy towards them that put their trust in him."

There is no need for any nation to be in bondage. All are invited to live as these Nephites lived.   That is how the Lord works "in all cases."

Notes

  Ether 2:12.

  Mosiah 29:11.

  Mosiah 29:12-13.

  2 Nephi 1:9, 20.

  Alma 43:45, 48-50; 53:17.

  Mosiah 23:23.

  Helaman 4:21.

  Helaman 4:22.

  Helaman 4:22.

  Helaman 4:23.

  Helaman 4:24.

  Mosiah 29:19.
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  Mosiah 29:20.

  Moroni 9:21.
  Helaman 4:24.

  Mosiah 29:19.

  Mosiah 29:20.

  Moroni 9:21.

Believe and See

Come unto me, . . . and I will show unto you the greater things, the knowledge which is hid up because of unbelief.

It was one of those unpleasant discussions. The family was not arguing, but every point of view was different, and none seemed to be the answer. This was a large
family, and they had to move soon. They had looked at both houses available in their price range, and neither seemed to fit their basic needs. As the parents and older
children each tried to explain how a particular house might be adapted, they found themselves stopping mid-sentence, lacking conviction. In one of those moments of
confusion, five-year-old Erica said quietly, "Why don't you just ask the Lord? He knows what to do."

Everybody already knew that, of course. Mom and Dad had already prayed about this matter more than once. But Erica's tone suggested they were missing something.
It was not Erica's idea but Erica's faith that changed everything.

Now it wasn't, "Well, Heavenly Father, here we are again, praying about the same problem, the hopeless one that we keep bringing up." Instead, it was, "Father, we
are sure that the right answer is visible to thee. We are ready to do our part to see it."

Another house soon came to their attention, one they would not have discovered except by a blessing from heaven. The members of that family believe that this blessing
came because of mightier faith, inspired by a little girl.

To believe is to make a perfectly trusting assumption about God: "I don't know what he's talking about, but I know that he knows what he's talking about."

For all people, light sometimes shines on certain truths. When this happens, they can ignore it or look into it. The choice to ignore can become a bad habit. Moroni
called it a "veil of unbelief," because when we do not believe we cannot see. Unbelief draws a heavy curtain across our view, which, he said "doth cause you to remain
in your awful state of . . . blindness of mind."

We can't see until we look. We won't even look unless we think we might see something. A pessimistic outlook is no "outlook" at all. The unbelieving view is self-
imposed blindness. It is no "view" at all.

For example, the question of who we really are is answered by the most wondrous truth in the universe. But the saddest fact in the world is that most of mankind do not
know who they are. Even those who have some idea about it may not really believe it-they don't feel that they are actually children of God. What keeps mankind from
having this knowledge? "It hath not come unto you, because of unbelief." Unbelief ruins everything.

Unbelief is a blindfold for people who are already poor of sight. Faith is a corrective lens, a microscope, a telescope.    Unbelief is darkness. Our faith persuades
heaven to turn on the lights.

Notes

  Ether 4:13.

  Ether 4:15.

  Ether 4:14; Alma 33:16, 20.

  Ether 4:16.

  1 Nephi 11:6; Alma 19:6.

A Mighty Anchor

Whoso believeth in God might with surety hope for a better world, yea, even a place at the right hand of God, which hope cometh of faith, maketh an anchor to the
souls of men, which would make them sure and steadfast, always abounding in good works, being led to glorify God.

There are different kinds of hope. If your car runs out of fuel, you could "hope" your car will float the next twenty miles to a gas station. If that works, you hope not to
upset the police, the aviation authorities, or other drivers. You hope to make a nice landing. If you are going to do all that, you might as well just stay where you are and
hope the gas station floats those twenty miles to you.

The kind of hope Moroni speaks of is "surety." If you have the faith to be steadfast, you know where you stand with God. "Abounding in good works" prepares you
for "a better world." You can count on it. You are not waiting for a car to fly. You are walking to the gas station, and you know what that means. You will get there,
that's what it means. You don't give up and sit down and have a nervous collapse somewhere along the way. You keep walking, and as you get closer to your
destination, your hope is more assured. "I'm getting closer. This is getting exciting. Passing drivers may call out insults. Dogs may threaten. Darkness may fall. Candy
shops may allure. Shoes may come untied. But I will not be diverted. I know what walking does: It gets you there."

Edie is called "the anchor" by her swimming team. That seems a little strange for a water sport. But Edie doesn't sink to the bottom. She is the one they count on. Her
opponents think she's a little scary. When they see Edie swim, their hope gets watery. When it's Edie's turn to go in the relay, she has a way of catching up and coming
in first. She is "the anchor" because she gives hope.

Of course, our real "anchor man" is Christ. He is the hope of those who are on his team, who jump in and do their best.        He is infinitely dependable and firm. When
he waits, it is firmly. When the time comes to act, he acts firmly. His resolve is firm, his results are firm.

 Copyright
To           (c) 2005-2009,
   the adversary,             Infobase
                    hope in Christ       Media
                                   is scary,    Corp. For example, when Ammon stood up to a gang of sheep rustlers, his hope was in no way wishyPage
                                             unsettling.                                                                                         or shy.58  / 185
                                                                                                                                                        It was
decisive, strident, and fearless. That was unsettling to his foes. A firm hope is the best way to face opposition and partner with heaven.
Of course, our real "anchor man" is Christ. He is the hope of those who are on his team, who jump in and do their best.          He is infinitely dependable and firm. When
he waits, it is firmly. When the time comes to act, he acts firmly. His resolve is firm, his results are firm.

To the adversary, hope in Christ is scary, unsettling. For example, when Ammon stood up to a gang of sheep rustlers, his hope was in no way wishy or shy. It was
decisive, strident, and fearless. That was unsettling to his foes. A firm hope is the best way to face opposition and partner with heaven.

On the surface, the storm tugs and slashes. The ship strains and trembles from side to side. In the depths, all that violence is chained to one spot, one grip on the ocean
floor. The sum of stress and turmoil that beats against a life can be transferred to one solid anchor-the Savior we have decided to trust with all our hearts. Our Anchor
may not still the wind, but he will hold us still in the wind.

Notes

  Ether 12:4.

  Ether 12:9, 11.

  Alma 17:36.

The Power to Change

I give unto men weakness that they may be humble; and my grace is sufficient for all men that humble themselves before me; for if they humble themselves before me,
and have faith in me, then will I make weak things become strong unto them.

Nothing in all of nature is so magnificent as the human capacity for change. Our Father arranged a great atonement to foster our progress from weak to strong, but he
also made us capable of moving across that spectrum. The way to harness the power of change is to humble ourselves. Fortunately, the very weaknesses that signal our
need for change can inspire the humility we need to qualify for it.

"And if men come unto me I will show unto them their weakness."

In the world of strength competition, there is an event called "the farmer's walk." It requires the contestant to carry a very heavy object in each hand and simply walk as
far as he can without a rest. After a block or so, very strong people-people who can normally lift cars and throw boulders over walls-are trembling and stumbling and
wilting as if they had no strength at all. They don't look or feel very strong.

And of course there is the real farmer's walk that has been going on for thousands of years. Good and noble people extract their survival from the harsh elements.
Sometimes they barely get by, or even starve. Meanwhile the well-fed may look down on them, thinking them to be weak, unsteady, unsuccessful. Weak? No, anyone
would struggle under such a burden.

"Fools mock, but they shall mourn; and my grace is sufficient for the meek."

Fools find another person's weakness an excuse for comparisons, for ego-propping and amusement. But those fools will someday look again and see what was really
going on-strongmen and strongwomen were loaded down with handicaps. They were like a majestic racehorse hampered by extra riders.

To train for strength, what do you do? You face enough resistance to challenge you, to make you feel weak, to exhaust you, to require recovery and rebuilding.

Our God is a strength trainer, the most experienced and successful coach in the universe. This Trainer of ours is master of worlds and systems beyond measuring. He is
not intimidated at the thought of helping us grow to galactic size. Nephi reasoned, "Ye know that by his word he can cause the rough places to be made smooth, and
smooth places shall be broken up. O, then, why is it, that ye can be so hard in your hearts?" The power for change is there if we will humble ourselves.

The weaknesses he bestows on us are but weights designed to enlarge our powers. As any strength trainer could tell us, the growth cycle is slow for muscles and even
slower for tendons. If the spirit is only as complex and potent as the body, this could take weeks or years. If the spirit is far greater than the body-and it is-it could take
a lifetime.

Notes

  Ether 12:27.

  Ether 12:27.

  Ether 12:26.

  1 Nephi 17:46.

The Power to Rejoice

The Lord said unto me: If they have not charity it mattereth not unto thee, thou hast been faithful; wherefore, thy garments shall be made clean. And because thou hast
seen thy weakness thou shalt be made strong, even unto the sitting down in the place which I have prepared in the mansions of my Father.

Moroni knew that latter-day people would be learned and demanding. Here he was, drafting a book of scripture from various sources on non-erasable metal, and
doing so while living in almost desperate circumstances. He could only guess that his readers would be critical of the outcome.

But there comes a point in our work where we have done enough. At that point, we would be out of line to stew about it any further. The Lord will expect others to be
charitable when reviewing our best effort. And anyway, the book would not change one life more if Moroni had been free to make another draft.

Though the book would be published to a generation of critics, and though it might have some imperfection, Moroni was told, "It mattereth not unto thee, thou hast
been faithful." He is invited to be satisfied with what he has done, to rejoice that he did his part well. It is the Lord's book, not Moroni's. At some point, the Lord must
worry about(c)
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In an incident from Nephi's life, we see the choice for rejoicing when he easily could have pouted and chosen to be depressed. The circulation to his hands and feet had
been cut off by tight bands for days. He had been tied down by his own brothers on the deck of a ship that he had built for their benefit. This man who never complains
charitable when reviewing our best effort. And anyway, the book would not change one life more if Moroni had been free to make another draft.

Though the book would be published to a generation of critics, and though it might have some imperfection, Moroni was told, "It mattereth not unto thee, thou hast
been faithful." He is invited to be satisfied with what he has done, to rejoice that he did his part well. It is the Lord's book, not Moroni's. At some point, the Lord must
worry about details.

In an incident from Nephi's life, we see the choice for rejoicing when he easily could have pouted and chosen to be depressed. The circulation to his hands and feet had
been cut off by tight bands for days. He had been tied down by his own brothers on the deck of a ship that he had built for their benefit. This man who never complains
could only say, "Great was the soreness thereof." This was a chance for bitterness if there ever was one, for this was real abuse.

But he chose another path: "I did look unto my God, and I did praise him all the day long; and I did not murmur against the Lord because of mine afflictions." That
response entitled him to the Spirit of the Lord and the power of the priesthood. He was able to take the helm of that ship and to call down the power of God. Only then
could "a great calm" halt the storm that nearly killed a whole nation before it could be born.

What if Nephi had not chosen to rejoice? History would now read differently in the Book of Mormon, or perhaps there would be no Book of Mormon to read.

To react darkly to the unfriendly and unfair world is to start writing a dark history of our lives and families. We shape the story we leave behind. We shape the long
history of generations to come. When the opportunity to be bitter comes along-and it comes along often for most of us-it is also an opportunity to be better, and to set
in motion a better story. And we even choose one of the heroes for that story.

When we are willing to rejoice, the power to rejoice will come to us. And then a "great calm" settles over our own journey to promised land.

Notes

  Ether 12:37.

  Mormon 8:34-37.

  1 Nephi 18:15-16, 20-22.

  1 Nephi 18:21-22.

Power As Well As Priesthood

Ye shall call on the Father in my name, in mighty prayer; and after ye have done this ye shall have power that to him upon whom ye shall lay your hands, ye shall give
the Holy Ghost; and in my name shall ye give it, for thus do mine apostles.

The promise here is not about whether priesthood holders can perform ordinances. Moroni is quoting the words Jesus spoke to seasoned leaders. With them, and the
other members of the Church, that is a settled matter. Of course the ordinance is valid.

But what kind of experience is attending that ordinance? Should it not be a powerful experience, an unforgettable one? Yes, the ordinance was accepted in heaven. But
while we are performing a sacred act, should we not make it a holy one as well, one that will edify everyone present? It is possible to do both. When using Christ's holy
priesthood, we can have his holy power with us as well.

"Thus do mine apostles," he says. If we've been around an apostle, we know that this is their pattern. They fine-tune their worthiness. They call upon the Father in
private. They make sure the Spirit is with them. The ordinances are not only authorized and legal in the eyes of God. They are also inspiring, attended by a sweet
power. All priesthood holders are invited to go about their own priesthood work according to this apostolic pattern.

Organizations are in the habit of appointing representatives. There are "congressional reps" and "company reps" and "division reps" and "district reps" and "sales reps"
and "agency reps" and even "drug reps" who introduce new medicines to the doctors. But seldom does a "rep" have the power of the whole organization. If a
representative of the electrical power company comes to your home, you can't plug a radio into his shoulder. (You can, but the sound you hear wouldn't be from the
radio.)

By contrast, the Lord desires to fill his servants with power that can reach others. His servants are then not only legal representatives but also carriers of his influence,
vessels of his power-"instruments." To each son of Mosiah and each of their mission companions, the Lord said, "I will make an instrument of thee in my hands unto
the salvation of many souls."

No instance of this principle is more important than in giving a blessing. For example, a simple father's blessing can affect the story of a child's life and the long history
that rises out of that story. After Lehi had given a blessing to one of his sons, he said, "Because of my blessing the Lord God will not suffer that ye shall perish;
wherefore, he will be merciful unto you and unto your seed forever."

"Forever" is quite a result to come from a blessing that took perhaps three or four minutes to bestow. But of course, this could not have happened if Lehi were only a
legal representative and nothing more. He had prepared himself. As he laid his hands on the head of his son, Lehi was an instrument in the hands of God.

Notes

  Moroni 2:2.

  2 Nephi 1:24; Alma 17:9; 3 Nephi 20:41; Moroni 7:31.

  Alma 17:11.

  2 Nephi 4:7, 9.

Discernment Equal to the Battle

All things which
 Copyright        are good cometh
            (c) 2005-2009,           of God;
                              Infobase       andCorp.
                                         Media    that which is evil cometh of the devil; for the devil is an enemy unto God, and fighteth against him continually,
                                                                                                                                                           Page 60  and /inviteth
                                                                                                                                                                           185
and enticeth to sin, and to do that which is evil continually.

Satan and his hosts are busy these days. There is a vicious assault taking place. A terrible war is brewing. It has already cut down millions of victims. It will grow hotter.
  2 Nephi 4:7, 9.

Discernment Equal to the Battle

All things which are good cometh of God; and that which is evil cometh of the devil; for the devil is an enemy unto God, and fighteth against him continually, and inviteth
and enticeth to sin, and to do that which is evil continually.

Satan and his hosts are busy these days. There is a vicious assault taking place. A terrible war is brewing. It has already cut down millions of victims. It will grow hotter.
If we don't want to be another casualty in this war, we have to learn to detect evil.

The way to detect evil is certainly not to partake of it. That would be like checking for rat poison with a taste test.

The promise is that evil can always be discerned. We may see it from a distance. We may smell it from a distance. We may know it simply by its source. This is a
wonderful feature of discernment. We can detect the danger from a distance.

There is a science called "toxicology"-the study of water, food, and other substances to learn whether they are harmful. This field of study began in the fifteenth century
with a man named Paracelsus, a scientist of the day. It has now become an amazing discipline that can find the tiniest trace of toxin almost anywhere.

But before Paracelsus came along, people could stay out of trouble in most cases by using their noses. "This stream has a funny smell to it," a mother would say, "so we
aren't going to drink from it, no matter how thirsty we get!"

Or, "This meat smells bad," a child might say. "Then don't put it in your mouth!" the father would quickly answer.

"A bitter fountain cannot bring forth good water; neither can a good fountain bring forth bitter water."

As the eyes and nose allow us to keep a distance from toxins, we have a spiritual sense that-if honored-will detect evil before it gets into our systems.

But if this spiritual sense is dishonored, it is disabled. An extreme case is when people around the Son of God ignored the signals that he was good and holy. "The
world, because of their iniquity, shall judge him to be a thing of naught; wherefore they scourge him, and he suffereth it; and they smite him, and he suffereth it. Yea, they
spit upon him, and he suffereth it." How could they have been so absolutely and terribly wrong? Nephi gave the answer: "Because of their iniquity." Broken noses,
we might say.

The price of lost discernment can be infinite. Jacob warned about the "awfulness of yielding to the enticings of that cunning one." Awful because the damage can be so
crippling to a human soul. Awful because happiness is replaced by a more or less constant misery. Awful because the misery can last so long.

Our defense is the spiritual toxicology that Jacob calls being "spiritually-minded." "Remember," he declared, "to be carnally-minded is death, and to be spiritually-
minded is life eternal." We win the war by honoring our wonderful ability to see and smell danger from a distance.

Notes

  Moroni 7:11-12.

  Moroni 7:11.

  1 Nephi 19:9.

  2 Nephi 9:39.

Goodness Leads to More Goodness

Whatsoever thing persuadeth men to do evil, and believe not in Christ, and deny him, and serve not God, . . . ye may know with a perfect knowledge it is of the devil;
for after this manner doth the devil work, for he persuadeth no man to do good, no, not one; neither do his angels; neither do they who subject themselves unto him.

In this caution we find a promise: Evil sources are always evil. The devil never sponsors good. So, if you are invited to do good, trust the invitation. That is one way
to discern the Spirit of Christ. If I am prompted to do good-to build up my Father's work or to bless my fellow beings-that's the right spirit. Good invitations lead
only to more good invitations.

In the days before flashlights, Clark and his brother used to beg Mother to let them explore the caves near their home. Father had passed away, and Mother didn't feel
fit enough to go in with them. "But," she reasoned, "it's sure they'll go in there sometime. Maybe it should be with my permission." When she decided that, she thought
of a plan.

"Okay, boys," she explained as they stood on a rock above the dark entrance, "we've heard stories about people gettin' lost down there, and I'll not have you bein' one
of 'em. So you're not just goin' in with torches. I'll be out here with the rope tied to this rock, feedin' rope out to you. You're both goin' to be attached to the other end
the whole time."

"But what if the rope isn't long enough and we want to go in further?" Clark asked.

His mother's voice sizzled as she spoke. "If you get loose of this rope in there, and I ever see you again . . ." Six long ropes, tied end to end, would take them far
enough.

Clark remembers, "No one thought about how smoky it would get with those torches burning. We finally got in a place where we couldn't see for all the smoke, and
we could hardly breathe. That's where we decided to put out the torches altogether."

"Now the interesting thing is," Clark continued, "there were pieces of old broken twine and string lying all around in those passages. But we could tell Mother's rope
from all that other flimsy stuff. It made us feel pretty secure as we followed it out."

The influence
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                                                 others. And it is the only one that leads out of this dark place, back to our waiting Father.           Page 61 / 185
"Whatsoever thing persuadeth men to do good is of me; for good cometh of none save it be of me. I am the same that leadeth men to all good."
"Now the interesting thing is," Clark continued, "there were pieces of old broken twine and string lying all around in those passages. But we could tell Mother's rope
from all that other flimsy stuff. It made us feel pretty secure as we followed it out."

The influence of Christ is stronger than all the others. And it is the only one that leads out of this dark place, back to our waiting Father.

"Whatsoever thing persuadeth men to do good is of me; for good cometh of none save it be of me. I am the same that leadeth men to all good."

That is the great secret about goodness. All of it can be traced back to him. If we follow it and nothing else, it will lead to him and no one else.

Sometimes he plants goodness in us and lets it expand by our effort. Or, he may plant it in others and let us find it in them. Either way, it leads us to the Light of the
World. Without him and his wise, pulsing goodness, there would be no good in this world. Our job is to keep following it.

Notes

  Moroni 7:17.

  Moroni 7:5, 11.

  2 Nephi 2:1-5.

  Ether 5:12; Omni 1:25.

Charity Lasts

Cleave unto charity, which is the greatest of all, for all things must fail-but charity is the pure love of Christ, and it endureth forever; and whoso is found possessed of it
at the last day, it shall be well with him.

Are people are more patient and loving at home than anywhere else? That sounds reasonable enough. But we haven't seen it very often. It is rare.

Our family members aren't harder to love than other folks. They aren't worse; they are probably better. But we know them. Facts can be confusing. Too much
information to process here. These people are imperfect, and we know it. We know the details.

How often has a teacher had an experience like this? "I surely enjoy having your daughter in my class."

After a confused pause, the mother asks, "My daughter? You mean Melissa?"

"Sure, she's great," the teacher answers sincerely. "Respectful, thoughtful, strong testimony." The mother nods politely and walks away, wondering if the teacher is all
there.

Knowing the mortal details about a human soul can distract us from the eternal details. We may focus on the mighty struggles and fail to admire the mighty strength.

Another reason why love at home is hard: The people there accept us even if we aren't perfectly affectionate with them. So we may not work at love in the home the
way we work at it in the public eye. Why try hard if they will still love us even if we don't try hard?

How often does this happen? Mom has had a long and hard and hurried day-a very normal day. It is best not to make a lot of noise. It is best not to ask what's for
dinner. It is best to bear no bad tidings. In fact, no tidings at all would be wise. Give her some space. Clean something up somewhere. And then the phone rings.

"Oh, hello. . . . I'm doing great, how are you? . . . Sure, I've got time to talk . . ." And so on. Who is calling? It could be anyone. Her sister, a neighbor, a total stranger,
most anyone.

We have mentioned two reasons why our homes are not always showcases of charity. So if we are to be like Christ, who loves perfectly, what can we do about these
reasons?

1. If we know our "loved ones" when they are not at their best, we can do as Christ does. He views them as eternal beings struggling with awkward mortal problems.
With that view, he loves them forever.

2. If we are not always at our best either, we can do as Christ does. Love is his life. He doesn't wait for it to "happen." He doesn't take a break from it. He is at his
best. Always.

If charity were easy, it would be everywhere. But it is "the greatest of all," the greatest attainment, perhaps the last attainment. Pure love is an excellence of heavenly
beings, which is why their joy is greater than ours. If the home lasts forever, and if charity lasts forever, then here is a match made in heaven.

Notes

  Moroni 7:46-47.

A Universal Gift

Pray unto the Father with all the energy of heart, that ye may be filled with this love, which he hath bestowed upon all who are true followers of his Son, Jesus Christ;
that ye may become the sons of God; that when he shall appear we shall be like him, . . . that we may be purified even as he is pure.

We might have known: mighty prayer-praying "with all the energy of heart"-is needed in order that something so important might fill us. But that is also very good news.
No matter how ill-qualified we seem to be, no matter how unlikely that this could ever be a part of our personality, charity can be "bestowed upon" us. That is worth
praying about.

We  don't have
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                                                  been working on and praying for in order to be filled with charity. All the traits of godliness grow and blend alongside
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each other, like parts written for various instruments in a symphony. For example, knowledge doesn't sound very good when blurted out alone, without the supporting
Notes of charity and faith. Honesty needs the balancing presence of self-control and kindness.
We might have known: mighty prayer-praying "with all the energy of heart"-is needed in order that something so important might fill us. But that is also very good news.
No matter how ill-qualified we seem to be, no matter how unlikely that this could ever be a part of our personality, charity can be "bestowed upon" us. That is worth
praying about.

We don't have to drop everything else we have been working on and praying for in order to be filled with charity. All the traits of godliness grow and blend alongside
each other, like parts written for various instruments in a symphony. For example, knowledge doesn't sound very good when blurted out alone, without the supporting
Notes of charity and faith. Honesty needs the balancing presence of self-control and kindness.

When we are pray for an uncle or a child or a struggling neighbor or a woman in our ward who has an illness, those prayers are acts of love. We pray for a forgiveness
of our sins. But we realize that this calls for a spirit of tolerance in our own hearts toward others, and so we make a plea for that spirit. Somehow, our prayers to the
Father are never far away from love. He can hardly answer any of our important prayers without filling us with love.

Some members of Lehi's family were not easy to live with, and wading through afflictions didn't necessarily make it easier. But the righteous members of that family
managed to love their thorny relatives. Where did that love come from? No doubt, they prayed for it, in specific ways and indirect ways. They lived for that gift by their
daily efforts to keep the commandments. So it distilled on them. We find them kind and patient-amazingly patient-when Laman and certain others got violent and out of
control. It was a miracle.

That love settles on people as they live and give and pray day by day. The twenty-year-old girl who leaves bad habits behind and transforms her life just happens to
start loving her family with a tenderness neither she nor they have known in her before. Christ is involved in this. She is being "purified even as he is pure." It is a
miracle.

Keith, a reformed alcoholic, and Terrance, a formerly bitter critic of the Church, are now both active in the Church. They are on a priesthood assignment, weeding
flowerbeds around the ward meetinghouse. During those three hours, they end up sharing their conversion stories, expressing concern over sorrows they each have for
wayward children, each man feeling a soaring love for the other, determining that his new friend will have an interest in his prayers. Thus, in the ancient gospel pattern,
their love makes them the "the sons of God." It is a miracle.

The miracle is bestowed on all the "true followers" of Christ. And it makes them even truer.

Notes

  Moroni 7:48.

  Moroni 7:48.

  Moroni 7:48.

Launching a Wonderful and Lawful Journey

The remission of sins bringeth meekness, and lowliness of heart; and because of meekness and lowliness of heart cometh the visitation of the Holy Ghost, which
Comforter filleth with hope and perfect love, which love endureth by diligence unto prayer, until the end shall come, when all the saints shall dwell with God.

At the close of one of the most enlightening lives ever lived, Mormon spoke of a lawful and wonderful path-a path of spiritual growth. He had seen it in himself and
others. He noticed it all through the old records of generations past. It was consistent in wartime and peace, poverty and plenty, with young and old, Nephite and
Lamanite.

We are fortunate to have Mormon's little summary of the path-in a way, distilling everything he had written. It begins with the remission of sins. It leads at last to the
presence of God-to associate closely with him forever.

There is always more than one way to divide up a journey. But whether it is in four parts or three or thirteen, the movement must be in a certain direction and go
through lawful points along the way.

Mormon's summary goes something like this: (1) Cleansed of sin, (2) Meekness, (3) The Comforter, (4) Hope and Love, (5) Prayer, (6) Diligence to the end, (7)
Dwell with God.

If we trace the journey backward from the presence of God, we see that a person simply will not "dwell with God" unless he or she "endureth by diligence." And
Mormon has learned that a life of enduring righteousness is not possible without enduring prayer.

Experience shows that without the fuel of hope and love, we just won't continue in prayer. Can you just manufacture that sweet, comforting fuel on your own? Not at
all.

The hope must come from the "visitation of the Holy Ghost," the Comforter who gives us reasons to press on. The journey absolutely demands that the Holy Ghost join
us early in the trek.

If the companionship of the Holy Ghost is rich enough to carry us through our journey into the presence of God-and it most surely is!-then the burning question is this:
How does a weak mortal go about receiving that companion? The answer is right there in Mormon's words. The Holy Ghost is attracted to "meekness and lowliness of
heart." The years of life, the lessons of a thousand other lives, and the whisperings of inspiration all declare this truth: meekness invites the Comforter.

But this is not the meekness of shame or embarrassment. It is not the humiliation that precedes repentance but the humility that comes after repentance. It is not the
remorse that begs for a remission of sins but the stunned relief that melts us to our knees when sins are remitted. It is gratitude and worship. This meekness that attracts
our holy companion is strong rather than weak, joyous rather than regretful, ready to move forward rather than frozen to our past in shame or fear.

So, the first step in the wonderful, lawful journey to God is to become clean.

Notes

  Moroni 8:26.
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  See Nephi's longer summary in 2 Nephi 31:13-21.

Perfect Rest for the Mind
Notes

  Moroni 8:26.

  See Nephi's longer summary in 2 Nephi 31:13-21.

Perfect Rest for the Mind

Be faithful in Christ; and may not the things which I have written grieve thee, to weigh thee down unto death; but may Christ lift thee up, and may his sufferings and
death, and the showing his body unto our fathers, and his mercy and long-suffering, and the hope of his glory and of eternal life, rest in your mind forever.

We cannot quite imagine the specter of inhumanity and horror than accompanied the Nephite nation to its last gasping moments. And though Mormon describes it, we
can hardly stand to read it. These people imposing ghastly tortures upon the innocent, these sponsors of wonton brutality and senseless cannibalism, were members of
the human family to which we belong. They were former friends of our friend Mormon.

When the unthinkable happens before the sensitive eyes of Mormon and Moroni and their brothers and sisters in the faith, where could they look for sanity? When
almost all that was spread before them was not merely natural calamity but also unnatural ferocity, what comfort could they find for their minds?

And not only them. We live in times that share some of the same dark tones as theirs. When we begin to realize the degree of sorrow, agony, and horror that stalks our
world-and we can only begin to grasp it no matter how many news articles we see-what could bring us comfort, except to know that it is only temporary?

Though it was there in centuries past and still prevails now and may continue tomorrow, it helps to know that for each individual sufferer it lasts only for a time, never to
be repeated again. That individual's life will persist on and on forever in comfort and luxury, in conditions far higher and finer than our present world. They will each
rejoice in the gifts and relief and lifting power of Christ.

The message from Mormon to Moroni and you and me is: Let that hope of something infinitely better burn brightly while the cycle of sorrow lasts on a while.
Remember that this will not last long.

If some sorrowful fact is to hold our attention, let it be the suffering and death of Christ. Let us be oriented to that one instance of trembling, and let us never forget that
it ended in triumph. Let us recall that his suffering will be the means of vanquishing all other suffering-all of it.

This philosophy-to be mindful of Christ's offering while we walk through the unhappy world-is what we adopt in partaking of the sacrament. We "always remember"
the realities that a little bread and water bring to the mind of a disciple.

"May the grace of God the Father, whose throne is high in the heavens, and our Lord Jesus Christ, who sitteth on the right hand of his power, until all things shall
become subject unto him, be, and abide with you forever. Amen."

As far as we know, these words were the last that Mormon wrote to his son. And they were his fatherly benediction on us as well. Until Christ calms all other sorrows,
let him calm yours.

Notes

  Moroni 9:25.

  Moroni 9:26.

The Power of Confirmation

By the power of the Holy Ghost ye may know the truth of all things.

After all those eons of premortal preparation, we must have had big reasons for wanting a physical body. Look at all the trouble God has taken to provide it for us, and
all the trouble we are taking to add this new side to our nature.

The body can never compare to the spirit, the real us, the part that makes us who we are. And yet, we didn't want to go forever without a body.

A little family came into the house after a long trip. "The house is cold," said one of the children." "I'm hungry," said another.

"Be ye warmed and filled," Daddy called out from the basement.

"What's that supposed to mean?" the oldest child asked.

Mother smiled. "It means that Daddy is getting a fire going in the furnace, and I'm going to start making some bread. In an hour or two, we won't be cold or hungry. Till
then, maybe Daddy wants you to plan on it. You feel better already, don't you?"

It probably did help some. They could count on the word of their parents. In their minds, they had a confirmation of a truth their bodies would have to wait to enjoy.
But the confirmation alone would help them wait.

As Sariah and her husband Lehi waited for the return of their sons from Jerusalem, they had assurances that all would be well. Sariah heard her husband bear
testimony: "I know that the Lord will deliver my sons out of the hands of Laban, and bring them down again unto us in the wilderness." Did this comfort Sariah? Of
course it did: "And after this manner of language did my father, Lehi, comfort my mother, Sariah."

Her husband's testimony, and the power of the Holy Ghost that attended it, wasn't the same as having her sons back. But it confirmed the truth to her mind. Her arms
and eyes would have to wait to enjoy that truth, and then the comfort would expand. Upon the return of their sons, Sariah and her husband were able to bask in a
knowledge that was confirmed both physically and spiritually. "Their joy was full. . . . They did rejoice exceedingly."

So a woman of faith was comforted even before she had a perfect knowledge. If faith is willing to precede the miracle, then comfort can precede the miracle too.
Where there(c)
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                                                confirmation from the Holy Ghost alone.
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The power of the Holy Ghost can certify many important truths. Just one of these is the certainty that the Book of Mormon is the word of God. Everyone is entitled to
know that. When this confirmation comes, we can stake our lives on it.
knowledge that was confirmed both physically and spiritually. "Their joy was full. . . . They did rejoice exceedingly."

So a woman of faith was comforted even before she had a perfect knowledge. If faith is willing to precede the miracle, then comfort can precede the miracle too.
Where there is faith, there will be comfort in a confirmation from the Holy Ghost alone.

The power of the Holy Ghost can certify many important truths. Just one of these is the certainty that the Book of Mormon is the word of God. Everyone is entitled to
know that. When this confirmation comes, we can stake our lives on it.

And then we can turn to the same source for a confirmation of other truths-truths that our physical senses may have to wait to enjoy.

Notes

  Moroni 10:5.

  1 Nephi 5:5-9.

  Moroni 10:4.

  2 Nephi 9:4; Mosiah 23:27; 24:12, 16.

Never a Question of Power

Remember that he is the same yesterday, today, and forever, and that all these gifts of which I have spoken, which are spiritual, never will be done away, even as long
as the world shall stand, only according to the unbelief of the children of men.

Many parents sit down now and then to decide what gifts they can afford for their children. They have a birthday budget for the year based on how much money they
have and how many of their children are having birthdays this year. Maybe the budget varies as they have more money or more children.

But that isn't how it is with our Father's gift budget. Yes, he has a lot of children, but on the other hand he can afford anything. He doesn't have to measure out the gifts
cautiously out of fear of going broke.

If he had a trillion children and only a trillion dollars' worth of gifts, this would be a problem. The budget would limit each of us to a dollar's worth. But he has an
infinitude to give-his resources are simply unlimited. That means that each one of his trillion children-or a trillion trillion children-might be granted an infinitude of gifts.

Even the gifts themselves are numberless, no doubt. The list we find in Moroni 10:9-18 is surely just a sample.

Several verses after the promise we have quoted, Moroni gives us this striking quotation from Christ himself: "If ye have faith ye can do all things which are expedient
unto me."

It is never a question of whether he is powerful enough or generous enough to grant one of his gifts. The question is only whether that gift is "expedient" in his view.
Something is expedient if it moves things along toward some end, a way of accomplishing some goal. When we seek a gift from his hand, the goal has to be acceptable
to him, and the means for reaching it has to be wise and right in his sight.

Sometimes the gift we seek is wrong because the goal is self-ambitious or silly. He may not be very impressed if we want help in becoming a soap opera star or in
buying our very own castle. If we ask for the gift of tongues so that we can play bingo throughout Europe, the gift will be withheld.

And if the goal is right, what if the gift we seek is not a wise means for reaching it? We may want to help the poor, and ask for the gift of prophecy so we can make
millions of dollars in the stock market. Maybe this will not fit our Father's plan.

But though some gifts or goals are not expedient, countless others are. We may sometime seek the gift to be healed of physical illness, emotional trouble, or spiritual
weakness, and find that we have chosen the right time for the right gift. Many times we are given the inspiration to sense what gift would be expedient for us in the
Lord's eyes. Then is the time to exercise mighty faith.

Notes

  Moroni 10:19.

  Probably all of them.

  See Moroni 10:8.

  Moroni 10:23. See also 1 Nephi 17:30.

  Moroni 10:8.

  Moroni 10:18.

Becoming Spotless and Perfect

Come unto Christ, and be perfected in him, and deny yourselves of all ungodliness; and if ye shall deny yourselves of all ungodliness, and love God with all your might,
mind and strength, then is his grace sufficient for you, that by his grace ye may be perfect in Christ; and if by the grace of God ye are perfect in Christ, ye can in nowise
deny the power of God.

We have come to just about the last promise declared in a majestic bookful of promises. This one is stated as clearly as we could desire. It offers a blessing as great as
anything we could ask. And there are but two requirements, both of them as reachable as anyone could want.
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                  perfection. At the closeMedia
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                                                  great book, its words leave no question about the gospel aim. It is perfection of the most desirable kind-becoming
"perfect in Christ." Perfected in his capable and artistic hands, perfected to the uncompromising standard of his justice, perfected in principle and light, in patience and
power.
We have come to just about the last promise declared in a majestic bookful of promises. This one is stated as clearly as we could desire. It offers a blessing as great as
anything we could ask. And there are but two requirements, both of them as reachable as anyone could want.

The blessing is perfection. At the close of the great book, its words leave no question about the gospel aim. It is perfection of the most desirable kind-becoming
"perfect in Christ." Perfected in his capable and artistic hands, perfected to the uncompromising standard of his justice, perfected in principle and light, in patience and
power.

In the meantime, it is hard enough to just drive across town without breaking some law or other. Anything even approaching perfection is beyond our native powers.
But we are not in the gospel covenant on our own powers.

"Then are ye sanctified in Christ by the grace of God, through the shedding of the blood of Christ, which is in the covenant of the Father."

The very word "covenant" reminds us we are not on our own. Our partner is a God.

If his part in the partnership is to perfect us, what is left for us to do? Two simple tasks: "Deny yourselves of all ungodliness, and love God with all your might, mind,
and strength." No matter how weak we are, we can do those two things. No matter how far behind we seem to be in the human trek toward perfection, we can handle
that much.

Suppose a king told us he would give us a gleaming castle if only we would clean up around our little hut. We cannot build a castle. We may not even have a can of
paint. But we can pick up the litter. That will take some effort, but for a castle . . .

The Lord asks that we deny ourselves of litter-the ungodly actions and influences that are under our control. If we have trouble with ungodly language, we don't have to
study grammar or become famous orators. We are only asked to keep the coarse verbal litter from coming out of our mouths. When we get that under control, we can
go to work on ungodly thoughts. So it is with all the unworthy elements that make us imperfect. Remove what we can. That doesn't make us perfect, but it frees Christ
to perfect us.

If, that is, we will do that one other thing-love him as much as we can. We are not asked to love him as much as someone else can, but with whatever might, mind, and
strength we possess. It may not be a lot just yet, but he asks that we love him with whatever there is. In turn, he will not be restrained in expressing his love for us. He
will, with all his might, mind, and strength, make sure that we grow perfect.

Notes

  Moroni 10:33.

  Mormon 9:6.

  Moroni 10:33.

Conclusion: An Appointment with Prophets

And now I bid unto all, farewell. I soon go to rest in the paradise of God, until my spirit and body shall again reunite, and I am brought forth triumphant through the air,
to meet you before the pleasing bar of the great Jehovah, the Eternal Judge of both quick and dead. Amen.

In a day just as real as any day we have ever known, we will meet with Moroni and other prophets. We will look them in the eye, no doubt. We will report on what we
have done about the book they wrote. And we will be in the presence of One even greater than the prophets. If we have been faithful, it will be a wonderful day.

The quarterback judges where the receiver will be and throws the ball to that spot. The receiver judges where the ball will come down and runs to that spot. The
tackler tries to get to that spot too.

Astronomers use more math than football players do, but it's the same idea. They draw some fancy lines and predict when the earth is going to be near Mars.

Aerospace scientists calculate where the moon will be and point the landing craft in that direction. They figure out where the earth is going to be a few days later and
point the returning shuttle to that exact place.

This judging where things are going to be is an important business, but never so important as when we try to understand how the great plan is going to wind up, and
where we are going to be when the closing scenes occur.

Two friends plan to meet each other somewhere downtown. On the cell phone, one asks where the other is right now. "Let's see, you're heading south on Main right
now, and the traffic is slow? Well then, I'll head east on Third Avenue, and we should both be at the library in about ten minutes. Let's meet there." In their minds, they
draw a little map with lines that should meet.

We follow Moroni's advice and "remember how merciful the Lord hath been unto the children of men, . . . and ponder it in [our] hearts." We see that he has been
true to every promise he ever made. If he kept those promises, he will keep all the others. They all require the same power and goodness. And he changes not.

We can tell how this is going to end up, can't we? "The eternal purposes of the Lord shall roll on, until all his promises shall be fulfilled." If we are following the divine
plan, we can draw a line in our minds and see that we are going to be in the right place with our friends the prophets and our Friend the Christ when all the promises are
fulfilled.

"You and I shall stand face to face before his bar," Nephi said, "and ye shall know that I have been commanded of him to write these things. . . . Farewell until that
great day shall come."

Notes

  Moroni 10:34.

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  Moroni 10:3.
Notes

  Moroni 10:34.

  Ether 5:6.

  Moroni 10:3.

  Alma 37:16-17; Helaman 8:15-16; 3 Nephi 27:18.

  Mormon 8:22.

  2 Nephi 33:11, 13.

How It Was Brought About That the Greeks Speak of Three Hypostases the Latins of Three Persons
How It Was Brought About That the Greeks Speak of Three Hypostases, the Latins of Three Persons-Scripture
Nowhere Speaks of Three Persons in One God )

7. For the sake, then, of speaking of things that cannot be uttered, that we may be able in some way to utter what we are able in no way to utter fully, our Greek friends
have spoken of one essence, three substances; but the Latins of one essence or substance, three persons; because, as we have already said, essence usually means
nothing else than substance in our language, that is, in Latin. And provided that what is said is understood only in a mystery, such a way of speaking was sufficient, in
order that there might be something to say when it was asked what the three are, which the true faith pronounces to be three, when it both declares that the Father is
not the Son, and that the Holy Spirit, which is the gift of God, is neither the Father nor the Son. When, then, it is asked what the three are, or who the three are, we
betake ourselves to the finding out of some special or general name under which we may embrace these three; and no such name occurs to the mind, because the
super-eminence of the Godhead surpasses the power of customary speech. For God is more truly thought than He is altered, and exists more truly than He is thought.
For when we say that Jacob was not the same as Abraham, but that Isaac was neither Abraham nor Jacob, certainly we confess that they are three, Abraham, Isaac,
and Jacob. But when it is asked what three, we reply three men, calling them in the plural by a specific name; but if we were to say three animals, then by a generic
name; for man, as the ancients have defined him, is a rational, mortal animal: or again, as our Scriptures usually speak, three souls, since it is fitting to denominate the
whole from the better part, that is, to denominate both body and soul, which is the whole man, from the soul; for so it is said that seventy-five souls went down into
Egypt with Jacob, instead of saying so many men. Again, when we say that your horse is not mine, and that a third belonging to some one else is neither mine nor yours,
then we confess that there are three; and if any one ask what three, we answer three horses by a specific name, but three animals by a generic one. And yet again,
when we say that an ox is not a horse, but that a dog is neither an ox nor a horse, we speak of a three; and if any one questions us what three, we do not speak now by
a specific name of three horses, or three oxen, or three dogs, because the three are not contained under the same species, but by a gener three animals; or if under a
higher genus, three substances, or three creatures, or three natures. But whatsoever things are expressed in the plural number specifically by one name, can also be
expressed genetically by one name. But all things which are generically called by one name cannot also be called specifically by one name. For three horses, which is a
specific name, we also call three animals; but, a horse, and an ox, and a dog, we call only three animals or substances, which are generic names, or anything else that
can be spoken generically concerning them; but we cannot speak of them as three horses, or oxen, or dogs, which are specific names; for we express those things by
one name, although in the plural number, which have that in common that is signified by the name. For Abraham, and Isaac, and Jacob, have in common that which is
man; therefore they are called three men: a horse also, and an ox, and a dog, have in common that which is animal; therefore they are called three animals. So three
several laurels we also call three trees; but a laurel, and a myrtle, and an olive, we call only three trees, or three substances, or three natures: and so three stones we call
also three bodies; but stone, and wood, and iron, we call only three bodies, or by any other higher generic name by which they can be called. Of the Father, therefore,
the Son, and the Holy Spirit, seeing that they are three, let us ask what three they are, and what they have in common. For the being the Father is not common to them,
so that they should be interchangeably fathers to one another: as friends, since they are so called relatively to each other, can be called three friends, because they are
so mutually to each other. But this is not the case in the Trinity, since the Father only is there father; and not Father of two, but of the Son only. Neither are they three
Sons, since the Father there is not the Son, nor is the Holy Spirit. Neither three Holy Spirits, because the Holy Spirit also, in that proper meaning by which He is also
called the gift of God, is neither the Father nor the Son. What three therefore? For if three persons, then that which is meant by person is common to them; therefore
this name is either specific or generic to them, according to the manner of speaking. But where there is no difference of nature, there things that are several in number
are so expressed generically, that they can also be expressed specifically. For the difference of nature causes, that a laurel, and a myrtle, and an olive, or a horse, and
an ox, and a dog, are not called by the specific name, the former of three laurels, or the latter of three oxen, but by the generic name, the former of three trees, and the
latter of three animals. But here, where there is no difference of essence, it is necessary that these three should have a specific name, which yet is not to be found. For
person is a generic name, insomuch that man also can be so called, although there is so great a difference between man and God.

8. Further, in regard to that very generic (generalis) word, if on this account we say three persons, because that which person means is common to them (otherwise
they can in no way be so called, just as they are not called three sons, because that which son means is not common to them); why do we not also say three Gods? For
certainly, since the Father is a person, and the Son a person, and the Holy Spirit a person, therefore there are three persons: since then the Father is God, and the Son
God, and the Holy Spirit God, why not three Gods? Or else, since on account of their ineffable union these three are together one God, why not also one person; so
that we could not say: three persons, although we call each a person singly, just as we cannot say three Gods, although we call each singly God, whether the Father, or
the Son, or the Holy Spirit? Is it because Scripture does not say three Gods? But neither do we find that Scripture anywhere mentions three persons. Or is it because
Scripture does not call these three, either three persons or one person (for we read of the person of the Lord, but not of the Lord as a person), that therefore it was
lawful through the mere necessity of speaking and reasoning to say three persons, not because Scripture says it, but because Scripture does not contradict it: whereas,
if we were to say three Gods, Scripture would contradict it, which says, "Hear, O Israel; the Lord thy God is one God?" Why then is it not also lawful to say three
essences; which, in like manner, as Scripture does not say, so neither does it contradict? For if essence is a specific (specialis) name common to three, why are They
not to be called three essences, as Abraham, Isaac, and Jacob are called three men, because man is the specific name common to all men? But if essence is not a
specific name, but a generic one, since man, and cattle, and tree, and constellation, and angel, are called essences; why are not these called three essences, as three
horses are called three animals, and three laurels are called three trees, and three stones three bodies? Or if they are not called three essences, but one essence, on
account of the unity of the Trinity, why is it not the case, that on account of the same unity of the Trinity they are not to be called three substances or three persons, but
one substance and one person? For as the name of essence is common to them, so that each singly is called essence, so the name of either substance or person is
common to them. For that which must be understood of persons according to our usage, this is to be understood of substances according to the Greek usage; for they
say three substances, one essence, in the same way as we say three persons, one essence or substance.

9. What therefore remains, except that we confess that these terms sprang from the necessity of speaking, when copious reasoning was required against the devices or
errors of the heretics? For when human weakness endeavored to utter in speech to the senses of man what it grasps in the secret places of the mind in proportion to its
comprehension respecting the Lord God its creator, whether by devout faith, or by any discernment whatsoever; it feared to say three essences, lest any difference
should be understood to exist in that absolute equality. Again, it could not say that there were not three somewhats (tria quaedam), for it was because Sabellius said this
that he fell into heresy. For it must be devoutly believed, as most certainly known from the Scriptures, and must be grasped by the mental eye with undoubting
perception, that there is both Father, and Son, and Holy Spirit; and that the Son is not the same with the Father, nor the Holy Spirit the same with the Father or the
Son. It sought then what three it should call them, and answered substances or persons; by which names it did not intend diversity to be meant, but singleness to be
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denied: that not only unity might be understood therein from the being called one essence, but also Trinity from the being called three substances or persons. For /if185
                                                                                                                                                                      it is
the same thing with God to be (esse) as to subsist (subsistere), they were not to be called three substances, in such sense as they are not called three essences; just as,
because it is the same thing with God to be as to be wise, as we do not say three essences, so neither three wisdoms. For so, because it is the same thing to Him to be
should be understood to exist in that absolute equality. Again, it could not say that there were not three somewhats (tria quaedam), for it was because Sabellius said this
that he fell into heresy. For it must be devoutly believed, as most certainly known from the Scriptures, and must be grasped by the mental eye with undoubting
perception, that there is both Father, and Son, and Holy Spirit; and that the Son is not the same with the Father, nor the Holy Spirit the same with the Father or the
Son. It sought then what three it should call them, and answered substances or persons; by which names it did not intend diversity to be meant, but singleness to be
denied: that not only unity might be understood therein from the being called one essence, but also Trinity from the being called three substances or persons. For if it is
the same thing with God to be (esse) as to subsist (subsistere), they were not to be called three substances, in such sense as they are not called three essences; just as,
because it is the same thing with God to be as to be wise, as we do not say three essences, so neither three wisdoms. For so, because it is the same thing to Him to be
God as to be, it is not right to say three essences, as it is not right to say three Gods. But if it is one thing to God to be, another to subsist, as it is one thing to God to
be, another to be the Father or the Lord (for that which He is, is spoken in respect to Himself, but He is called Father in relation to the Son, and Lord in relation to the
creature which serves Him); therefore He subsists relatively, as He besets relatively, and bears rule relatively: so then substance will be no longer substance, because it
will be relative. For as from being, He is called essence, so from subsisting, we speak of substance. But it is absurd that substance should be spoken relatively, for
everything subsists in respect to itself; how much more God?

Chapter 5

In God Substance Is Spoken Improperly Essence Properly

10. If, however, it is fitting that God should be said to subsist-(For this word is rightly applied to those things, in which as subjects those things are, which are said to be
in a subject, as color or shape in body. For body subsists, and so is substance; but those things are in the body, which subsists and is their subject, and they are not
substances, but are in a substance: and so, if either that color or that shape ceases to be, it does not deprive the body of being a body, because it is not of the being of
body, that it should retain this or that shape or color; therefore neither changeable nor simple things are properly called substances.)-If, I say, God subsists so that He
can be properly called a substance, then there is something in Him as it were in a subject, and He is not simple, i.e. such that to Him to be is the same as is anything else
that is said concerning Him in respect to Himself; as, for instance, great, omnipotent, good, and whatever of this kind is not unfitly said of God. But it is an impiety to
say that God subsists, and is a subject in relation to His own goodness, and that this goodness is not a substance or rather essence, and that God Himself is not His
own goodness, but that it is in Him as in a subject. And hence it is clear that God is improperly called substance, in order that He may be understood to be, by the
more usual name essence, which He is truly and properly called; so that perhaps it is right that God alone should be called essence. For He is truly alone, because He is
unchangeable; and declared this to be His own name to His servant Moses, when He says, "I am that I am;" and, "Thus shalt thou say unto the children of Israel: He
who is hath sent me unto you." However, whether He be called essence, which He is properly called, or substance, which He is called improperly, He is called both in
respect to Himself, not relatively to anything; whence to God to be is the same thing as to subsist; and so the Trinity, if one essence, is also Due substance. Perhaps
therefore they are more conveniently called three persons than three substances.

Chapter 6

Why We Do Not in the Trinity Speak of One Person and Three Essences
Man Is Both After the Image and Is the Image of God Why We Do Not in the Trinity Speak of One Person, and
Three Essences-What He Ought to Believe Concerning the Trinity Who Does Not Receive What Is Said Above-Man
Is Both After the Image, and Is the Image of God )

11. But lest I should seem to favor ourselves [the Latins], let us make this further inquiry. Although they [the Greeks] also, if they pleased, as they call three substances
three hypostases, so might call three persons three "prosopa," yet they preferred that word which, perhaps, was more in accordance with the usage of their language.
For the case is the same with the word persons also; for to God it is not one thing to be, another to be a person, but it is absolutely the same thing. For if to be is said in
respect to Himself, but person relatively; in this way we should say three persons, the Father, Son, and Holy Spirit; just as we speak of three friends, or three relations,
or three neighbors, in that they are so mutually, not that each one of them is so in respect to himself. Wherefore any one of these is the friend of the other two, or the
relation, or the neighbor, because these names have a relative signification. What then? Are we to call the Father the person of the Son and of the Holy Spirit, or the
Son the person of the Father and of the Holy Spirit, or the Holy Spirit the person of the Father and of the Son? But neither is the word person commonly so used in any
case; nor in this Trinity, when we speak of the person of the Father, do we mean anything else than the substance of the Father. Wherefore, as the substance of the
Father is the Father Himself, not as He is the Father, but as He is, so also the person of the Father is not anything else than the Father Himself; for He is called a person
in respect to Himself, not in respect to the Son, or the Holy Spirit: just as He is called in respect to Himself both God and great, and good, and just, and anything else of
the kind; and just as to Him to be is the same as to be God, or as to be great, or as to be good, so it is the same thing to Him to be, as to be a person. Why, therefore,
do we not call these three together one person, as one essence and one God, but say three persons, while we do not say three Gods or three essences; unless it be
because we wish some one word to serve for that meaning whereby the Trinity is understood, that we might not be altogether silent, when asked, what three, while we
confessed that they are three? For if essence is the genus, and substance or person the species, as some think, then I must omit what I just now said, that they ought to
be called three essences, as they are called three substances or persons; as three horses are called three horses, and the same are called three animals, since horse is
the species, animal the genus. For in this case the species is not spoken of in the plural, and the genus in the singular, as if we were to say that three horses were one
animal; but as they are three horses by the special name, so they are three animals by the generic one. But if they say that the name of substance or person does not
signify species, but something singular and individual; so that any one is not so called a substance or person as he is called a man, for man is common to all men, but in
the same manner as he is called this or that man, as Abraham, as Isaac, as Jacob, or anyone else who, if present, could be pointed out with the finger: so will the same
reason reach these too. For as Abraham, Isaac, and Jacob, are called three individuals, so are they called three men, and three souls. Why then are both the Father and
the Son and the Holy Spirit, if we are to reason about them also according to genus and species and individual, not so called three essences, as they are called three
substances or persons? But this, as I said, I pass over: but I do affirm, that if essence is a genus, then a single essence has no species; just as, because animal is a genus,
a single animal has no species. Therefore the Father, Son, and Holy Spirit are not three species of one essence. But if essence is a species, as man is a species, but
those are three which we call substances or persons, then they have the same species in common, in such way as Abraham, Isaac, and Jacob have m common the
species which is called man; not as man is subdivided into Abraham, Isaac, and Jacob, so can one man also be subdivided rate several single men; for this is altogether
impossible, since one man is already a single man. Why then is one essence subdivided into three substances or persons? For if essence is a species, as man is, then
one essence is as one man is: or do we, as we say that any three human beings of the same sex, of the same constitution of body, of the same mind, are one nature,-for
they are three human beings, but one nature,-so also say in the Trinity three substances one essence, or three persons one substance or essence? But this is somehow a
parallel case, since the ancients also who spoke Latin, before they had these terms, which have not long come into use, that is, essence or substance, used for them to
say nature. We do not therefore use these terms according to genus or species, but as if according to a matter that is common and the same. Just as if three statues
were made of the same gold, we should say three statues one gold, yet should neither call the gold genus, and the statues species; nor the gold species, and the statues
individuals. For no species goes beyond its own individuals, so as to comprehend anything external to them. For when I define what man is, which is aspecific name,
every several man that exists is contained in the same individual definition, neither does anything belong to it which is not a man. But when I define gold, not statues
alone, if they be gold, but rings also, and anything else that is made of gold, will belong to gold; and even if nothing were made of it, it would still be called gold; since,
even if there were no gold statues, there will not therefore be no statues at all. Likewise no species goes beyond the definition of its genus. For when I define animal,
since horse is a species of this genus, every horse is an animal; but every statue is not gold. So, although in the case of three golden statues we should rightly say three
statues, one gold; yet we do not so say it, as to understand gold to be the genus, and the statues to be species. Therefore neither do we so call the Trinity three persons
or substances, one essence ant one God, as though three somethings subsisted out of one matter [leaving a remainder, i.e.]; although whatever that is, it is unfolded in
these three. For there is nothing else of that essence besides the Trinity. Yet we say three persons of the same essence, or three persons one essence; but we do not
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say three persons out of the same essence, as though therein essence were one thing, and person another, as we can say three statues out of the same          gold; 68   / 185
                                                                                                                                                                    for there it
is one thing to be gold, another to be statues. And when we say three men one nature, or three men of the same nature, they also can be called three men out of the
same nature, since out of the same nature there can be also three other such men. But in that essence of the Trinity, in no way can any other person whatever exist out
since horse is a species of this genus, every horse is an animal; but every statue is not gold. So, although in the case of three golden statues we should rightly say three
statues, one gold; yet we do not so say it, as to understand gold to be the genus, and the statues to be species. Therefore neither do we so call the Trinity three persons
or substances, one essence ant one God, as though three somethings subsisted out of one matter [leaving a remainder, i.e.]; although whatever that is, it is unfolded in
these three. For there is nothing else of that essence besides the Trinity. Yet we say three persons of the same essence, or three persons one essence; but we do not
say three persons out of the same essence, as though therein essence were one thing, and person another, as we can say three statues out of the same gold; for there it
is one thing to be gold, another to be statues. And when we say three men one nature, or three men of the same nature, they also can be called three men out of the
same nature, since out of the same nature there can be also three other such men. But in that essence of the Trinity, in no way can any other person whatever exist out
of the same essence. Further, in these things, one man is not as much as three men together; and two men are something more than one man: and in equal statues, three
together amount to more of gold than each singly, and one amounts to legs of gold than two. But in God it is not so; for the Father, the Son, and the Holy Spirit together
is not a greater essence than the Father alone or the Son alone; but these three substances or persons, if they must be so called, together are equal to each singly: which
the natural man does not comprehend. For he cannot think except under the conditions of bulk and space, either small or great, since phantasms or as it were images of
bodies flit about in his mind.

12. And until he be purged from this uncleanness, let him believe in the Father, Son, and Holy Spirit, one God, alone, great, omnipotent, good, just, merciful, Creator of
all things visible and invisible, and whatsoever can be worthily and truly said of Him in proportion to human capacity. And when he is told that the Father only is God,
let him not separate from Him the Son or the Holy Spirit; for together with Him He is the only God, together with whom also He is one God; because, when we are
told that the Son also is the only God, we must needs take it without any separation of the Father or the Holy Spirit. And let him so say one essence, as not to think one
to be either greater or better than, or in any respect differing from, another. Yet not that the Father Himself is both Son and Holy Spirit, or whatever else each is singly
called in relation to either of the others; as Word, which is not said except of the Son, or Gift, which is not said except of the Holy Spirit. And on this account also they
admit the plural number, as it is written in the Gospel, "I and my Father are one." He has both said "one," and "we are one," according to essence, because they are the
same God; "we are," according to relation, because the one is Father, the other is Son. Sometimes also the unity of the essence is left unexpressed, and the relatives
alone are mention ed in the plural number: "My Father and I will come unto him, and make our abode with him." We will come, and we will make our abode, is the
plural number, since it was said before, "I and my Father," that is, the Son and the Father, which terms are used relatively to one another. Sometimes the meaning is
altogether latent, as in Genesis: "Let us make man after our image and likeness." Both let us make and our is said in the plural, and ought not to be received except as of
relatives. For it was not that gods might make, or make after the image and likeness of gods; but that the Father, and Son, and Holy Spirit might make after the image
of the Father, and Son, and Holy Spirit, that man might subsist as the image of God. And God is the Trinity. But because that image of God was not made altogether
equal to Him, as being not born of Him, but created by Him; in order to signify this, he is in such way the image as that he is "after the image," that is, he is not made
equal by parity, but approaches to Him by a sort of likeness. For approach to God is not by intervals of place, but by likeness, and withdrawal from Him is by
unlikeness. For there are some who draw this distinction, that they will have the Son to be the image, but man not to be the image, but "after the image." But the apostle
refutes them, saying, "For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God." He did not say after the image, but the image.
And this image, since it is elsewhere spoken of as after the image, is not as if it were said relatively to the Son, who is the image equal to the Father; otherwise he would
not say after our image. For how our, when the Son is the image of the Father alone? But man is said to be "after the image," on account, as we have said, of the
inequality of the likeness; and therefore after our image, that man might be the image of the Trinity; not equal to the Trinity as the Son is equal to the Father, but
approaching to it, as has been said, by a certain likeness; just as nearness may in a sense be signified in things distant from each other, not in respect of place, but of a
sort of imitation. For it is also said, "Be ye transformed by the renewing of your mind;" to whom he likewise says, "Be ye therefore imitators of God as dear children."
For it is said to the new man, "which is renewed to the knowledge of God, after the image of Him that created him." Or if we choose to admit the plural number, in
order to meet the needs of argument, even putting aside relative terms, that so we may answer in one term when it is asked what three, and say three substances or
three persons; then let no one think of any bulk or interval, or of any distance of howsoever little unlikeness, so that in the Trinity any should be understood to be even a
little less than another, in whatsoever way one thing can be less than another: in order that there may be neither a confusion of persons, nor such a distinction as that
there should be any inequality. And if this cannot be grasped by the understanding, let it be held by faith, until He shall dawn in the heart who says by the prophet, "If ye
will not believe, surely ye shall not understand."

Book 8
Explains and Proves That Not Only the Father Is Not Greater Than the Son, But Neither Are Both Together Anything Greater Than the Holy Spirit, Nor Any Two
Together in the Same Trinity Anything Greater Than One, Nor All Three Together Anything Greater Than Each Severally-It Is Then Shown How the Nature Itself of
God May Be Understood from Our Understanding of Truth, and from Our Knowledge of the Supreme Good, and from the Innate Love of Righteousness, Whereby a
Righteous Soul Is Loved Even by a Soul That Is Itself Not Yet Righteous-But It Is Urged above All, That the Knowledge of God Is to Be Sought by Love, Which
God Is Said to Be in the Scriptures; and in This Love Is Also Pointed Out the Existence of Some Trace of a Trinity

Preface-the Conclusion of What Has Been Said Above
Preface-the Conclusion of What Has Been Said Above-the Rule to be Observed in the More Difficult Questions of
the Faith )

We have said elsewhere that those things are predicated Specially in the Trinity as belonging severally to each person, which are predicated relatively the one to the
other, as Father and Son, and the gift of both, the Holy Spirit; for the Father is not the Trinity, nor the Son the Trinity, nor the gift the Trinity: but what whenever each is
singly spoken of in respect to themselves, then they are not spoken of as three in the plural number, but one, the Trinity itself, as the Father God, the Son God, and the
Holy Spirit God; the Father good, the Son good, and the Holy Spirit good; and the Father omnipotent, the Son omnipotent, and the Holy Spirit omnipotent: yet neither
three Gods, nor three goods, nor three omnipotents, but one God, good, omnipotent, the Trinity itself; and whatsoever else is said of them not relatively in respect to
each other, but individually in respect to themselves. For they are thus spoken of according to l essence, since in them to be is the same as to be great, as to be good,
as to be wise, and whatever else is said of each person individually therein, or of the Trinity itself, in respect to themselves. And that therefore they are called three
persons, or three substances, not in order that any difference of essence may be understood, but that we may be able to answer by some one word, should any one
ask what three, or what three things? And that there is so great an equality in that Trinity, that not only the Father is not greater than the Son, as regards divinity, but
neither are the Father and Son together greater than the Holy Spirit; nor is each individual person, whichever it be of the three, less than the Trinity itself. This is what
we have said; and if it is handled and repeated frequently, it becomes, no doubt, more familiarly known: yet some limit, too, must be put to the discussion, and we must
supplicate God with most devout piety, that He will open our understanding, and take away the inclination of disputing, in order that our minds may discern the essence
of the truth, that has neither bulk nor moveableness. Now, therefore, so far as the Creator Himself aids us in His marvellous mercy, let us consider these subjects, into
which we will enter more deeply than we entered into those which preceded, although they are in truth the same; preserving the while this rule, that what has not yet
been made clear to our intellect, be nevertheless not loosened from the firmness of our faith.

Chapter 1

It Is Shown By Reason That in God Three Are Not Anything Greater Than One Person

2. For we say that in this Trinity two or three persons are not anything greater than one of them; which carnal perception does not receive, for no other reason except
because it perceives as it can the true things which are created, but cannot discern the truth itself by which they are created; for if it could, then the very corporeal light
would   in no(c)
 Copyright     way  be more clear
                  2005-2009,        than this
                                Infobase      which
                                           Media    we have said. For in respect to the substance of truth, since it alone truly is, nothing is greater, unless because it more
                                                  Corp.                                                                                                        Page 69 / 185
truly is. But in respect to whatsoever is intelligible and unchangeable, no one thing is more truly than another, since all alike are unchangeably eternal; and that which
therein is called great, is not great from any other source than from that by which it truly is. Wherefore, where magnitude itself is truth, whatsoever has more of
magnitude must needs have more of truth; whatsoever therefore has not more of truth, has not also more of magnitude. Further, whatsoever has more of truth is
2. For we say that in this Trinity two or three persons are not anything greater than one of them; which carnal perception does not receive, for no other reason except
because it perceives as it can the true things which are created, but cannot discern the truth itself by which they are created; for if it could, then the very corporeal light
would in no way be more clear than this which we have said. For in respect to the substance of truth, since it alone truly is, nothing is greater, unless because it more
truly is. But in respect to whatsoever is intelligible and unchangeable, no one thing is more truly than another, since all alike are unchangeably eternal; and that which
therein is called great, is not great from any other source than from that by which it truly is. Wherefore, where magnitude itself is truth, whatsoever has more of
magnitude must needs have more of truth; whatsoever therefore has not more of truth, has not also more of magnitude. Further, whatsoever has more of truth is
certainly more true, just as that is greater which has more of magnitude; therefore in respect to the substance of truth that is more great which is more true. But the
Father and the Son together are not more truly than the Father singly, or the Son singly. Both together, therefore, are not anything greater than each of them singly. And
since also the Holy Spirit equally is truly, the Father and Son together are not anything greater than He, since neither are they more truly. The Father also and the Holy
Spirit together, since they do not surpass the Son in truth (for they are not more truly), do not surpass Him either in magnitude. And so the Son and the Holy Spirit
together are just as great as the Father alone, since they are as truly. So also the Trinity itself is as great as each several person therein. For where truth itself is
magnitude, that is not more great which is not more true: since in regard to the essence of truth, to be true is the same as to be, and to be is the same as to be great;
therefore to be great is the same as to be true. And in regard to it, therefore, what is equally true must needs also be equally great.

Chapter 2

Every Corporeal Conception Must be Rejected in Order That It May be Understood How God Is Truth

3. But in respect to bodies, it may be the case that this gold and that gold may be equally true [real], but this may be greater than that, since magnitude is not the same
thing in this case as truth; and it is one thing for it to be gold, another to be great. So also in the nature of the soul; a soul is not called great in the same respect in which
it is called true. For he, too, has a true [real] soul who has not a great soul; since the essence of body and soul is not the essence of the truth [reality] itself; as is the
Trinity, one God, alone, great, true, truthful, the truth. Of whom if we endeavor to think, so far as He Himself permits and grants, let us not think of any touch or
embrace in local space, as if of three bodies, or of any compactness of conjunction, as fables tell of three-bodied Geryon; but let whatsoever may occur to the mind,
that is of such sort as to be greater in three than in each singly, and less in one than in two, be rejected without any doubt; for so everything corporeal is rejected. But
also in spiritual things let nothing changeable that may have occurred to the mind be thought of God. For when we aspire from this depth to that height, it is a step
towards no small knowledge, if, before we can know what God is, we can already know what He is not. For certainly He is neither earth nor heaven; nor, as it were,
earth and heaven; nor any such thing as we see in the heaven; nor any such thing as we do not see, but which perhaps is in heaven. Neither if you were to magnify in the
imagination of your thought the light of the sun as much as you are able, either that it may be greater, or that it may be brighter, a thousand times as much, or times
without number; neither is this God. Neither as we think of the pure angels as spirits animating celestial bodies, and changing and dealing with them after the will by
which they serve God; not even if all, and there are "thousands of thousands," were brought together into one, and became one; neither is any such thing God. Neither if
you were to think of the same spirits as without bodies-a thing indeed most difficult for carnal thought to do. Behold and see, if thou canst, O soul pressed down by the
corruptible body, and weighed down by earthly thoughts, many and various; behold and see, if thou canst, that God is truth. For it is written that "God is light;" not in
such way as these eyes see, but in such way as the heart sees, when it is said, He is truth [reality]. Ask not what is truth [reality] for immediately the darkness of
corporeal images and the clouds of phantasms will put themselves in the way, and will disturb that calm which at the first twinkling shone forth to thee, when I said truth
[reality]. See that thou remainest, if thou canst, in that first twinkling with which thou art dazzled, as it were, by a flash, when it is said to thee, Truth [Reality]. But thou
canst not; thou wilt glide back into those usual and earthly things. And what weight, pray, is it that will cause thee so to glide back, unless it be the bird-lime of the stains
of appetite thou hast contracted, and the errors of thy wandering from the right path?

Chapter 3

How God May be Known to be the Chief Good-the Mind Does Not Become Good Unless By Turning to God

4. Behold again, and see if thou canst. Thou certainly dost not love anything except what is good, since good is the earth, with the loftiness of its mountains, and the due
measure of its hills, and the level surface of its plains; and good is an estate that is pleasant and fertile; and good is a house that is arranged in due proportions, and is
spacious and bright; and good are animal and animate bodies; and good is air that is temperate, and salubrious; and good is food that is agreeable and fit for health; and
good is health, without pains or lassitude; and good is the countenance of man that is disposed in fit proportions, and is cheerful in look, and bright in color; and good is
the mind of a friend, with the sweetness of agreement, and with the confidence of love; and good is a righteous man; and good are riches, since they are readily useful;
and good is the heaven, with its sun, and moon, and stars; and good are the angels, by their holy obedience; and good is discourse that sweetly teaches and suitably
admonishes the hearer; and good is a poem that is harmonious in its numbers and weighty in its sense. And why add yet more and more? This thing is good and that
good, but take away this and that, and regard good itself if thou canst; so wilt thou see God, not good by a good that is other than Himself, but the good of all good.
For in all these good things, whether those which I have mentioned, or any else that are to be discerned or thought, we could not say that one was better than another,
when we judge truly, unless a conception of the good itself had been impressed upon us, such that according to it we might both approve some things as good, and
prefer one good to an other. So God is to be loved, not this and that good, but the good itself. For the good that must be sought for the soul is not one above which it is
to fly by judging, but to which it is to cleave by loving; and what car this be except God? Not a good mind, or a good angel, or the good heaven, but the good good.
For perhaps what I wish to say may be more easily perceived in this way. For when, for instance, a mind is called good, as there are two words, so from these words I
understand two things-one whereby it is mind, and another whereby it is good. And itself had no share in making itself a mind, for there was nothing as yet to make
itself to be anything; but to make itself to be a good mind, I see, must be brought about by the will: not because that by which it is mind is not itself anything good;-for
how else is it i already called, and most truly called, better than the body?-but it is not yet called a good mind, for this reason, that the action of the will still is wanted,
by which it is to become more excellent; and if it has neglected this, then it is justly blamed, and is rightly called not a good mind. For it then differs from the mind which
does perform this; and since the latter is praiseworthy, the former doubtless, which does not perform, it is blameable. But when it does this of set purpose, and
becomes a good mind, it yet cannot attain to being so unless it turn itself to something which itself is not. And to what can it turn itself that it may become a good mind,
except to the good which it loves, and seeks, and obtains? And if it turns itself back again from this, and becomes not good, then by the very act of turning away from
the good, unless that good remain in it from which it turns away, it cannot again turn itself back thither if it should wish to amend.

5. Wherefore there would be no changeable goods, unless there were the unchangeable good. Whenever then thou art told of this good thing and that good thing,
which things can also in other respects be called not good, if thou canst put aside those things which are good by the participation of the good, and discern that good
itself by the participation of which they are good (for when this or that good thing is spoken of, thou understandest together with them the good itself also): if, then, I say
thou canst remove these things, and canst discern the good in itself, then thou wilt have discerned God. And if thou shalt cleave to Him with love, thou shalt be forthwith
blessed. But whereas other things are not loved, except because they are good, be ashamed, in cleaving to them, not to love the good itself whence they are good. That
also, which is a mind, only because it is a mind, while it is not yet also good by the turning itself to the unchangeable good, but, as I said, is only a mind; whenever it so
pleases us, as that we prefer it even, if we understand aright, to all corporeal light, does not please us in itself, but in that skill by which it was made. For it is thence
approved as made, wherein it is seen to have been to be made. This is truth, and simple good: for it is nothing else than the good itself, and for this reason also the chief
good. For no good can be diminished or increased, except that which is good from some other good. Therefore the mind turns itself, in order to be good, to that by
which it comes to be a mind. Therefore the will is then in harmony with nature, so that the mind may be perfected in good, when that good is loved by the turning of the
will to it, whence that other good also comes which is not lost by the turning away of the will from it. For by turning itself from the chief good, the mind loses the being a
good mind; but it does not lose the being a mind. And this, too, is a good already, and one better than the body. The will, therefore, loses that which the will obtains.
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[supreme] good, when we see whether the thing ought to be or to have been, respecting which we comprehend that it ought to be or to have been, and when we see
that the thing could not have been unless it ought to have been, of which we also do not comprehend in what manner it ought to have been. This good then is not far
good. For no good can be diminished or increased, except that which is good from some other good. Therefore the mind turns itself, in order to be good, to that by
which it comes to be a mind. Therefore the will is then in harmony with nature, so that the mind may be perfected in good, when that good is loved by the turning of the
will to it, whence that other good also comes which is not lost by the turning away of the will from it. For by turning itself from the chief good, the mind loses the being a
good mind; but it does not lose the being a mind. And this, too, is a good already, and one better than the body. The will, therefore, loses that which the will obtains.
For the mind already was, that could wish to be turned to that from which it was: but that as yet was not, that could wish to be before it was. And herein is our
[supreme] good, when we see whether the thing ought to be or to have been, respecting which we comprehend that it ought to be or to have been, and when we see
that the thing could not have been unless it ought to have been, of which we also do not comprehend in what manner it ought to have been. This good then is not far
from every one of us: for in it we live, and move, and have our being.

Chapter 4

God Must First be Known By An Unerring Faith That He May be Loved

6. But it is by love that we must stand firm to this and cleave to this, in order that we may enjoy the presence of that by which we are, and in the absence of which we
could not be at all. For as "we walk as yet by faith, and not by sight," we certainly do not yet see God, as the same [apostle] saith, "face to face:" whom however we
shall never see, unless now already we love. But who loves what he does not know? For it is possible something may be known and not loved: but I ask whether it is
possible that what is not known can be loved; since if it cannot, then no one loves God before he knows Him. And what is it to know God except to behold Him and
steadfastly perceive Him with the mind? For He is not a body to be searched out by carnal eyes. But before also that we have power to behold and to perceive God,
as He can be beheld and perceived, which is permitted to the pure in heart; for "blessed are the pure in heart, for they shall see God;" except He is loved by faith, it will
not be possible for the heart to be cleansed, in order that it may be apt and meet to see Him. For where are there those three, in order to build up which in the mind the
whole apparatus of the divine Scriptures has been raised up, namely Faith, Hope, and Charity's except in a mind believing what it does not yet see, and hoping and
loving what it believes? Even He therefore who is not known, but yet is believed, can be loved. But indisputably we must take care, lest the mind believing that which it
does not see, feign to itself something which is not, and hope for and love that which is false. For in that case, it will not be charity out of a pure heart, and of a good
conscience, and of faith unfeigned, which is the end of the commandment, as the same apostle says.

7. But it must needs be, that, when by reading or hearing of them we believe in any corporeal things which we have not seen, the mind frames for itself something under
bodily features and forms, just as it may occur to our thoughts; which either is not true, or even if it be true, which can most rarely happen, yet this is of no benefit to us
to believe in by faith, but it is useful for some other purpose, Which is intimated by means of it. For who is there that reads or hears what the Apostle Paul has written,
or what has been written of him, that does not imagine to himself the countenance both of the apostle himself, and of all those whose names are there mentioned? And
whereas, among such a multitude of men to whom these books are known, each imagines in a different way those bodily features and forms, it is assuredly uncertain
which it is that imagines them more nearly and more like the reality. Nor, indeed, is our faith busied therein with the bodily countenance of those men; but only that by
the grace of God they so lived and so acted as that Scripture witnesses: this it is which it is both useful to believe, and which must not be despaired of, and must be
sought. For even the countenance of our Lord Himself in the flesh is variously fancied by the diversity of countless imaginations, which yet was one, whatever it was.
Nor in our faith which we have of our Lord Jesus Christ, is that wholesome which the mind imagines for itself, perhaps far other than the reality, but that which we think
of man according to his kind: for we have a notion of human nature implanted in us, as it were by rule, according to which we know forthwith, that whatever such thing
we see is a man or the form of a man.

Chapter 5

How the Trinity May be Loved Though Unknown

Our conception is framed according to this notion, when we believe that God was made man for us, as an example of humility, and to show the love of God towards
us. For this it is which it is good for us to believe, and to retain firmly and unshakenly in our heart, that the humility by which God was born of a woman, and was led to
death through contumelies so great by mortal men, is the chiefest remedy by which the swelling of our pride may be cured, and the profound mystery by which the bond
of sin may be loosed. So also, because we know what omnipotence is, we believe concerning the omnipotent God in the power of His miracles and of His resurrection,
and we frame conceptions respecting actions of this kind, according to the species and genera of things that are either ingrafted in us by nature, or gathered by
experience, that our faith may not be feigned. For neither do we know the countenance of the Virgin Mary; from whom, untouched by a husband, nor tainted in the
birth itself, He was wonderfully born. Neither have we seen what were the lineaments of the body of Lazarus; nor yet Bethany; nor the sepulchre, and that stone which
He commanded to be removed when He raised Him from the dead; nor the new tomb cut out in the rock, whence He Himself arose; nor the Mount of Olives, from
whence He ascended into heaven. And, in short, whoever of us have not seen these things, know not whether they are as we conceive them to be, nay judge them
more probably not to be so. For when the aspect either of a place, or a man, or of any other body, which we happened to imagine before we saw it, turns out to be the
same when it occurs to our sight as it was when it occurred to our mind, we are moved with no little wonder. So scarcely and hardly ever does it happen. And yet we
believe those things most steadfastly, because we imagine them according to a special and general notion, of which we are certain. For we believe our Lord Jesus
Christ to be born of a virgin who was called Mary. But what a virgin is, or what it is to be born, and what is a proper name, we do not believe, but certainly know. And
whether that was the countenance of Mary which occurred to the mind in speaking of those things or recollecting them, we neither know at all, nor believe. It is
allowable, then, in this case to say without violation of the faith, perhaps she had such or such a countenance, perhaps she had not: but no one could say without
violation of the Christian faith, that perhaps Christ was born of a virgin.

8. Wherefore, since we desire to understand the eternity, and equality, and unity of the Trinity, as much as is permitted us, but ought to believe before we understand;
and since we must watch carefully, that our faith be not feigned; since we must have the fruition of the same Trinity, that we may live blessedly; but if we have believed
anything false of it, our hope would be worthless, and our charity not pure: how then can we love, by believing, that Trinity which we do not know? Is it according to
the special or general notion, according to which we love the Apostle Paul? In whose case, even if he was not of that countenance which occurs to us when we think of
him (and this we do not know at all), yet we know what a man is. For not to go far away, this we are; and it is manifest he, too, was this, and that his soul joined to his
body lived after the manner of mortals. Therefore we believe this of him, which we find in ourselves, according to the species or genus under which all human nature
alike is comprised. What then do we know, whether specially or generally, of that most excellent Trinity, as if there were many such trinities, some of which we had
learned by experience, so that we may believe that Trinity, too, to have been such as they, through the rule of similitude, impressed upon us, whether a special or a
general notion; and thus love also that thing which we believe and do not yet know, from the parity of the thing which we do know? But this certainly is not so. Or is it
that, as we love in our Lord Jesus Christ, that He rose from the dead, although we never saw any one rise from thence, so we can believe in and love the Trinity which
we do not see, and the like of which we never have seen? But we certainly know what it is to die, and what it is to live; because we both live, and from time to time
have seen and experienced both dead and dying persons. And what else is it to rise again, except to live again, that is, to return to life from death? When, therefore, we
say and believe that there is a Trinity, we know what a Trinity is, because we know what three are; but this is not what we love. For we can easily have this whenever
we will, to pass over other things, by just holding up three fingers. Or do we indeed love, not every trinity, but the Trinity, that is God? We love then in the Trinity, that it
is God: but we never saw or knew any other God, because God is One; He alone whom we have not yet seen, and whom we love by believing. But the question is,
from what likeness or comparison of known things can we believe, in order that we may love God, whom we do not yet know?

Chapter 6

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How   the Man Not Yet Righteous Can Know the Righteous Man Whom He Loves

9. Return then with me, and let us consider why we love the apostle. Is it at all on account of his human kind, which we know right well, in that we believe him to have
from what likeness or comparison of known things can we believe, in order that we may love God, whom we do not yet know?

Chapter 6

How the Man Not Yet Righteous Can Know the Righteous Man Whom He Loves

9. Return then with me, and let us consider why we love the apostle. Is it at all on account of his human kind, which we know right well, in that we believe him to have
been a man? Assuredly not; for if it were so, he now is not him whom we love, since he is no longer that man, for his soul is separated from his body. But we believe
that which we love in him to be still living, for we love his righteous mind. From what general or special rule then, except that we know both what a mind is, and what it
is to be righteous? And we say, indeed, not unfitly, that we therefore know what a mind is, because we too have a mind. For neither did we ever see it with our eyes,
and gather a special or general notion from the resemblance of more minds than one, which we had seen; but rather, as I have said before, because we too have it. For
what is known so intimately, and so perceives itself to be itself, as that by which also all other things are perceived, that is, the mind itself? For we recognize the
movements of bodies also, by which we perceive that others live besides ourselves, from the resemblance of ourselves; since we also so move our body in living as we
observe those bodies to be moved. For even when a living body is moved, there is no way opened to our eyes to see the mind, a thing which cannot be seen by the
eyes; but we perceive something to be contained in that bulk, such as is contained in ourselves, so as to move in like manner our-own bulk, which is the life and the
soul. Neither is this, as it were, the property of human foresight and reason, since brute animals also perceive that not only they themselves live, but also other brute
animals interchangeably, and the one the other, and that we ourselves do so. Neither do they see our souls, save from the movements of the body, and that immediately
and most easily by some natural agreement. Therefore we both know the mind of any one from our own, and believe also from our own of him whom we do not know.
For not only do we perceive that there is a mind, but we can also know what a mind is, by reflecting upon our own: for we have a mind. But whence do we know what
a righteous man is? For we said above that we love the apostle for no other reason except that he is a righteous mind. We know, then, what a righteous man also is,
just as we know what a mind is. But what a mind is, as has been said, we know from ourselves, for there is a mind in us. But whence do we know what a righteous
man is, if we are not righteous? But if no one but he who is righteous knows what is a righteous man, no one but a righteous man loves a righteous man; for one cannot
love him whom one believes to be righteous, for this very reason that one does believe him to be righteous, if one does not know what it is to be righteous; according to
that which we have shown above, that no one loves what he believes and does not see, except by some rule of a general or special notion. And if for this reason no one
but a righteous man loves a righteous man, how will any one wish to be a righteous man who is not yet so? For no one wishes to be that which he does not love. But,
certainly, that he who is not righteous may be so, it is necessary that he should wish to be righteous; and in order that he may wish to be righteous, he loves the
righteous man. Therefore, even he who is not yet righteous, loves the righteous man. But he cannot love the righteous man, who is ignorant what a righteous man is.
Accordingly, even he who is not yet righteous, knows what a righteous man is. Whence then does he know this? Does he see it with his eyes? Is any corporeal thing
righteous, as it is white, or black, or square, or round? Who could say this? Yet with one's eyes one has seen nothing except corporeal things. But there is nothing
righteous in a man except the mind; and when a man is called a righteous man, he is called so from the mind, not from the body. For righteousness is in some sort the
beauty of the mind, by which men are beautiful; very many too who are misshapen and deformed in body. And as the mind is not seen with the eyes, so neither is its
beauty. From whence then does he who is not yet righteous know what a righteous man is, and love the righteous man that he may become righteous? Do certain signs
shine forth by the motion of the body, by which this or that man is manifested to be righteous? But whence does any one know that these are the signs of a righteous
mind when he is wholly ignorant what it is to be righteous? Therefore he does know. But whence do we know what it is to be righteous, even when we are not yet
righteous? If we know from without ourselves, we know it by some bodily thing. But this is not a thing of the body. Therefore we know in ourselves what it is to be
righteous. For I find this nowhere else when I seek to utter it, except within myself; and if I ask another what it is to be righteous, he seeks within himself what to
answer; and whosoever hence can answer truly, he has found within himself what to answer. And when indeed I wish to speak of Carthage, I seek within myself what
to speak, and I find within myself a notion or image of Carthage; but I have received this through the body, that is, through the perception of the body, since I have
been present in that city in the body, and I saw and perceived it, and retained it in my memory, that I might find within myself a word concerning it, whenever I might
wish to speak of it. For its word is the image itself of it in my memory, not that sound of two syllables when Carthage is named, or even when thai name itself is thought
of silently from time to time, but that which I discern in my mind, when I utter that dissyllable with my voice, or even before I utter it. So also, when I wish to speak of
Alexandria, which I never saw, an image of it is present with me. For whereas I had heard from many and had believed that city to be great, in such way as it could be
told me, I formed an image of it in my mind as I was able; and this is with me its word when I wish to speak of it, before I utter with my voice the five syllables which
make the name that almost every one knows. And yet if I could bring forth that image from my mind to the eyes of men who know Alexandria, certainly all either would
say, It is not it; or if they said, It is, I should greatly wonder; and as I gazed at it in my mind, that is, at the image which was as it were its picture, I should yet not know
it to be it, but should believe those who retained an image they had seen. But I do not so ask what it is to be righteous, nor do I so find it, nor do I so gaze upon it,
when I utter it; neither am I so approved when I am heard, nor do I so approve when I hear; as though I have seen such a thing with my eyes, or learned it by some
perception of the body, or heard it from those who had so learned it. For when I say, and say knowingly, that mind is righteous which knowingly and of purpose
assigns to every one his due in life and behavior, I do not think of anything absent, as Carthage, or imagine it as I am able, as Alexandria, whether it be so or not; but I
discern something present, and I discern it within myself, though I myself am not that which I discern; and many if they hear will approve it. And whoever hears me and
knowingly approves, he too discerns this same thing within himself, even though he himself be not what he discerns. But when a righteous man says this, he discerns and
says that which he himself is. And whence also does he discern it, except within himself? But this is not to be wondered at; for whence should he discern himself except
within himself? The wonderful thing is, that the mind should see within itself that which it has seen nowhere else, and should see truly, and should see the very true
righteous mind, and should itself be a mind, and yet not a righteous mind, which nevertheless it sees within itself. Is there another mind that is righteous in a mind that is
not yet righteous Or if there is not, what does it there see when it sees and says what is a righteous mind, nor sees it anywhere else but in itself, when itself is not a
righteous mind? Is that which it sees an inner truth present to the mind which has power to behold it? Yet all have not that power; and they who have power to behold
it, are not all also that which they behold, that is, they are not also righteous minds themselves, just as they are able to see and to say what is a righteous mind. And
whence will they be able to be so, except by cleaving to that very same form itself which they behold, so that from thence they may be formed and may be righteous
minds; not only discerning and saying that the mind is righteous which knowingly and of purpose assigns to every one that which is his due in life and behavior, but so
likewise that they themselves may live righteously and be righteous in character, by assigning to every one that which is his due, so as to owe no man anything, but to
love one another. And whence can any one cleave to that form but by loving it? Why then do we love another whom we believe to be righteous, and do not love that
form itself wherein we see what is a righteous mind, that we also may be able to be righteous? Is it that unless we loved that also, we should not love him at all, whom
through it we love: but whilst we are not righteous, we love that form too little to allow of our being able to be righteous? The man therefore who is believed to be
righteous, is loved through that form and truth which he who loves discerns and understands within himself; but that very form and truth itself cannot be loved from any
other source than itself. For we do not find any other such thing besides itself, so that by believing we might love it when it is unknown, in that we here already know
another such thing. For whatsoever of such a kind one may have seen, is itself; and there is not any other such thing, since itself alone is such as itself is. He therefore
who loves men, ought to love them either because they are righteous, or that they may become righteous. For so also he ought to love himself, either because he is
righteous, or that he may become righteous; for in this way he loves his neighbor as himself without any risk. For he who loves himself otherwise, loves himself
wrongfully, since he loves himself to this end that he may be unrighteous; therefore to this end that he may be wicked; and hence it follows next that he does not love
himself; for, "He who loveth iniquity, hateth his own soul."

Chapter 7

Of True Love By Which We Arrive At the Knowledge of the Trinity
Of True Love, By Which We Arrive At the Knowledge of the Trinity-God Is to be Sought, Not Outwardly, By
Seeking to Do Wonderful Things With the Angels, But Inwardly, By Imitating the Piety of Good Angels )
 Copyright (c) 2005-2009, Infobase Media Corp.
10. No other thing, then, is chiefly to be regarded in this inquiry, which we make concerning the Trinity and concerning knowing God, except what isPage           72 nay,
                                                                                                                                                            true love, / 185
rather what is love. For that is to be called love which is true, otherwise it is desire; and so those who desire are said improperly to love, just as they who love are said
improperly to desire. But this is true love, that cleaving to the truth we may live righteously, and so may despise all mortal things in comparison with the love of men,
Of True Love By Which We Arrive At the Knowledge of the Trinity
Of True Love, By Which We Arrive At the Knowledge of the Trinity-God Is to be Sought, Not Outwardly, By
Seeking to Do Wonderful Things With the Angels, But Inwardly, By Imitating the Piety of Good Angels )

10. No other thing, then, is chiefly to be regarded in this inquiry, which we make concerning the Trinity and concerning knowing God, except what is true love, nay,
rather what is love. For that is to be called love which is true, otherwise it is desire; and so those who desire are said improperly to love, just as they who love are said
improperly to desire. But this is true love, that cleaving to the truth we may live righteously, and so may despise all mortal things in comparison with the love of men,
whereby we wish them to live righteously. For so we should be prepared also to die profitably for our brethren, as our Lord Jesus Christ taught us by His example. For
as there are two commandments on which hang all the Law and the prophets, love of God and love of our neighbor; not without cause the Scripture mostly puts one for
both: whether it be of God only, as is that text, "For we know that all things work together for good to them that love God;" and again, "But if any man love God, the
same is known of Him; and that, "Because the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us;" and many other passages; because
he who loves God must both needs do what God has commanded, and loves Him just in such proportion as he does so; therefore he must needs also love his neighbor,
because God has commanded it: or whether it be that Scripture only mentions the love of our neighbor, as in that text, "Bear ye one another's burdens, and so fulfill the
law of Christ;" and again, "For all the law is fufilled in one word, even in this, Thou shalt love thy neighbor as thyself;" and in the Gospel, "All things whatsoever ye
would that men should do to you, do ye even so to them; for this is the Law and the prophets." And many other passages occur in the sacred writings, in which only the
love of our neighbor seems to be commanded for perfection, while the love of God is passed over in silence; whereas the Law and the prophets hang on both precepts.
But this, too, is because be who loves his neighbor must needs also love above all else love itself. But "God is love; and he that dwelleth in love, dwelleth in God."
Therefore he must needs above all else love God.

11. Wherefore they who seek God through those Powers which rule over the world, or parts of the world, are removed and cast away far from Him; not by intervals
of space, but by difference of affections: for they endeavor to find a path outwardly, and forsake their own inward things, within which is God. Therefore, even although
they may either have heard some holy heavenly Power, or in some way or another may have thought of it, yet they rather covet its deeds at which human weakness
marvels, but do not imitate the piety by which divine rest is acquired. For they prefer, through pride, to be able to do that which an angel does, more than, through
devotion, to be that which an angel is. For no holy being rejoices in his own power, but in His from whom he has the power which he filly can have; and he knows it to
be more a mark of power to be united to the Omnipotent by a pious will, than to be able, by his own power and will, to do what they may tremble at who are not able
to do such things. Therefore the Lord Jesus Christ Himself, in doing such things, in order that He might teach better things to those who marvelled at them, and might
turn those who were intent and in doubt about unusual temporal things to eternal and inner things, says, "Come unto me, all ye that labor and are heavy laden, and I will
give you rest. Take my yoke upon you." And He does not say, Learn of me, because I raise those who have been dead four days; but He says, "Learn of me; for I am
meek and lowly in heart." For humility, which is most solid, is more powerful and safer than pride, that is most inflated. And so He goes on to say, "And ye shall find
rest unto your souls," for "Love is not puffed up;" and "God is Love;" and "such as be faithful in love shall rest in Him," called back from the din which is without to silent
joys. Behold, "God is Love:" why do we go forth and run to the heights of the heavens and the lowest parts of the earth, seeking Him who is within us, if we wish to be
with Him?

Chapter 8

That He Who Loves His Brother Loves God; Because He Loves Love Itself Which Is of God and Is God

12. Let no one say, I do not know what I love. Let him love his brother, and he will love the same love. For he knows the love with which he loves, more than the
brother whom he loves. So now he can know God more than he knows his brother: clearly known more, because more present; known more, because more within
him; known more, because more certain. Embrace the love of God, and by love embrace God. That is love itself, which associates together all good angels and all the
servants of God by the bond of sanctity, and joins together us and them mutually with ourselves, and joins us subordinately to Himself. In proportion, therefore, as we
are healed from the swelling of pride, in such proportion are we more filled with love; and with what is he fall, who is full of love, except with God? Well, but you will
say, I see love, and, as far as I am able, I gaze upon it with my mind, and I believe the Scripture, saying, that "God is love; and he that dwelleth in love, dwelleth in
God;" but when I see love, I do not see in it the Trinity. Nay, but thou dost see the Trinity if thou seest love. But if I can I will put you in mind, that thou mayest see that
thou seest it; only let itself be present, that we may be moved by love to something good. Since, when we love love, we love one who loves something, and that on
account of this very thing, that he does love something; therefore what does love love, that love itself also may be loved? For that is not love which loves nothing. But if
it loves itself it must love something, that it may love itself as love. For as a word indicates something, and indicates also itself, but does not indicate itself to be a word,
unless it indicates that it does indicate something; so love also loves indeed itself, but except it love itself as loving something, it loves itself not as love. What therefore
does love love, except that which we love with love? But this, to begin from that which is nearest to us, is our brother. And listen how greatly the Apostle John
commends brotherly love: "He that loveth his brother abideth in the light, and there is none occasion of stumbling in him." It is manifest that he placed the perfection of
righteousness in the love of our brother; for he certainly is perfect in whom "there is no occasion of stumbling." And yet he seems to have passed by the love of God in
silence; which he never would have done, unless because he intends God to be understood in brotherly love itself. For in this same epistle, a little further on, he says
most plainly thus: "Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God. He that loveth not, knoweth not
God; for God is love." And this passage declares sufficiently and plainly, that this same brotherly love itself (for that is brotherly love by which we love each other) is set
forth by so great authority, not only to be from God, but also to be God. When, therefore, we love our brother from love, we love our brother from God; neither can it
be that we do not love above all else that same love by which we love our brother: whence it may be gathered that these two commandments cannot exist unless
interchangeably. For since "God is love," he who loves love certainly loves God; but he must needs love love, who loves his brother. And so a little after he says, "For
he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen"? because the reason that he does not see God is, that he does not love
his brother. For he who does not love his brother, abideth not in love; and he who abideth not in love, abideth not in God, because God is love. Further, he who
abideth not in God, abideth not in light; for "God is light, and in Him is no darkness at all." He therefore who abideth not in light, what wonder is it if he does not see
light, that is, does not see God, because he is in darkness? But he sees his brother with human sight, with which God cannot be seen. But if he loved with spiritual love
him whom he sees with human sight, he would see God, who is love itself, with the inner sight by which He can be seen. Therefore he who does not love his brother
whom he sees, how can he love God, whom on that account he does not see, because God is love, which he has not who does not love his brother? Neither let that
further question disturb us, how much of love we ought to spend upon our brother, and how much upon God: incomparably more upon God than upon ourselves, but
upon our brother as much as upon ourselves; and we love ourselves so much the more, the more we love God. Therefore we love God and our neighbor from one and
the same love; but we love God for the sake of God, and ourselves and our neighbors for the sake of God.

Chapter 9

Our Love of the Righteous Is Kindled From Love Itself of the Unchangeable Form of Righteousness

13. For why is it, pray, that we burn when we hear and read, "Behold, now is the accepted time; behold, now is the day of salvation: giving no offense in anything, that
the ministry be not blamed: but in all things ap-proving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses, in stripes, in
imprisonments, in tumults, in labors, in watchings, in fastings; by pureness, by knowledge, by long-suffering, by kindness, by the Holy Ghost, by love unfeigned, by the
word of truth, by the power of God, by the armor of righteousness on the right hand and on the left, by honor and dishonor, by evil report and good report: as
deceivers, and yet true; as unknown, and yet well known; as dying, and, behold, we live; as chastened, and not killed; as sorrowful, yet alway rejoicing; as poor, yet
making many rich; as having nothing, and yet possessing all things?" Why is it that we are inflamed with love of the Apostle Paul, when we read these things, unless that
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we believe him so to have lived? But we do not believe that the ministers of God ought so to live because we have heard it from any one, but because            we behold
inwardly within ourselves, or rather above ourselves, in the truth itself. Him, therefore, whom we believe to have so lived, we love for that which we see. And except
we loved above all else that form which we discern as always steadfast and unchangeable, we should not for that reason love him, because we hold fast in our belief
imprisonments, in tumults, in labors, in watchings, in fastings; by pureness, by knowledge, by long-suffering, by kindness, by the Holy Ghost, by love unfeigned, by the
word of truth, by the power of God, by the armor of righteousness on the right hand and on the left, by honor and dishonor, by evil report and good report: as
deceivers, and yet true; as unknown, and yet well known; as dying, and, behold, we live; as chastened, and not killed; as sorrowful, yet alway rejoicing; as poor, yet
making many rich; as having nothing, and yet possessing all things?" Why is it that we are inflamed with love of the Apostle Paul, when we read these things, unless that
we believe him so to have lived? But we do not believe that the ministers of God ought so to live because we have heard it from any one, but because we behold it
inwardly within ourselves, or rather above ourselves, in the truth itself. Him, therefore, whom we believe to have so lived, we love for that which we see. And except
we loved above all else that form which we discern as always steadfast and unchangeable, we should not for that reason love him, because we hold fast in our belief
that his life, when he was living in the flesh, was adapted to, and in harmony with, this form. But somehow we are stirred up the more to the love of this form itself,
through the belief by which we believe some one to have so lived; and to the hope by which we no more at all despair, that we, too, are able so to live; we who are
men, from this fact itself, that some men have so lived, so that we both desire this more ardently, and pray for it more confidently. So both the love of that form,
according to which they are believed to have lived, makes the life of these men themselves to be loved by us; and their life thus believed stirs up a more burning love
towards that same form; so that the more ardently we love God, the more certainly and the more calmly do we see Him, because we behold in God the unchangeable
form of righteousness, according to which we judge that man ought to live. Therefore faith avails to the knowledge and to the love of God, not as though of one
altogether unknown, or altogether not loved; but so that thereby He may be known more clearly, and loved more steadfastly.

Chapter 10

There Are Three Things in Love As It Were a Trace of the Trinity

14. But what is love or charity, which divine Scripture so greatly praises and proclaims, except the love of good? But love is of some one that loves, and with love
something is loved. Behold, then, there are three things: he that loves, and that which is loved, and love. What, then, is love, except a certain life which couples or seeks
to couple together some two things, namely, him that loves, and that which is loved? And this is so even in outward and carnal loves. But that we may drink in
something more pure and clear, let us tread down the flesh and ascend to the mind. What does the mind love in a friend except the mind? There, then, also are three
things: he that loves, and that which is loved, and love. It remains to ascend also from hence, and to seek those things which are above, as far as is given to man. But
here for a little while let our purpose rest, not that it may think itself to have found already what it seeks; but just as usually the place has first to be found where anything
is to be sought, while the thing itself is not yet found, but we have only found already where to look for it; so let it suffice to have said thus much, that we may have, as it
were, the hinge of some starting-point, whence to weave the rest of our discourse.

Book 9
That a Kind of Trinity Exists in Man, Who Is the Image of God, viz.-The Mind, and the Knowledge Wherewith the Mind Knows Itself, and the Love Wherewith It
Loves Both Itself and Its Own Knowledge; and These Three Are Shown to Be Mutually Equal, and of One Essence

Chapter 1

In What Way We Mustinquire Concerning the Trinity

1. WE certainly seek a trinity,-not any trinity, but that Trinity which is God, and the true and supreme and only God. Let my hearers then wait, for we are still seeking.
And no one justly finds fault with such a search, if at least he who seeks that which either to know or to utter is most difficult, is steadfast in the faith. But whosoever
either sees or teaches better, finds fault quickly and justly with any one who confidently affirms concerning it. "Seek God," he says, "and your heart shall live;" and lest
any one should rashly rejoice that he has, as it were, apprehended it, "Seek," he says, "His face evermore." And the apostle: "if any man," he says, "think that he
knoweth anything, he knoweth nothing yet as he ought to know. But if any man love God, the same is known of Him." He has not said, has known Him, which is
dangerous presumption, but "is known of Him." So also in another place, when he had said, "But now after that ye have known God:" immediately correcting himself,
he says, "or rather are known of God." And above all in that other place, "Brethren," he says, "I count not myself to have apprehended: but this one thing I do,
forgetting those things which are behind, and reaching forth unto those things which are before, I press in purpose toward the mark, for the prize of the high calling of
God in Christ Jesus. Let us therefore, as many as be perfect, be thus minded." Perfection in this life, he tells us, is nothing else than to forget those things which are
behind, and to reach forth and press in purpose toward those things which are before. For he that seeks has the safest purpose, [who seeks] until that is taken hold of
whither we are tending, and for which we are reaching forth. But that is the right purpose which starts from faith. For a certain faith is in some way the starting-point of
knowledge; but a certain knowledge will not be made perfect, except after this life, when we shall see face to face. Let us therefore be thus minded, so as to know that
the disposition to seek the truth is more safe than that which presumes things unknown to be known. Let us therefore so seek as if we should find, and so find as if we
were about to seek. For "when a man hath done, then he beginneth." Let us doubt without unbelief of things to be believed; let us affirm without rashness of things to be
understood: authority must be held fast in the former, truth sought out in the latter. As regards this question, then, let us believe that the Father, and the Son, and the
Holy Spirit is one God, the Creator and Ruler of the whole creature; and that the Father is not the Son, nor the Holy Spirit either the Father or the Son, but a trinity of
persons mutually interrelated, and a unity of an equal essence. And let us seek to understand this, praying for help from Himself, whom we wish to understand; and as
much as He grants, desiring to explain what we understand with so much pious care and anxiety, that even if in any case we say one thing for another, we may at least
say nothing unworthy. As, for the sake of example, if we say anything concerning the Father that does not properly belong to the Father, or does belong to the Son, or
to the Holy Spirit, or to the Trinity itself; and if anything of the Son which does not properly suit with the Son, or at all events which does suit with the Father, or with
the Holy Spirit, or with the Trinity; or if, again, anything concerning the Holy Spirit, which is not fitly a property of the Holy Spirit, yet is not alien from the Father, or
from the Son, or from the one God the Trinity itself. Even as now our wish is to see whether the Holy Spirit is properly that love which is most excellent which if He is
not, either the Father is love, or the Son, or the Trinity itself; since we cannot withstand the most certain faith and weighty authority of Scripture, saying, "God is love."
And yet we ought not to deviate into profane error, so as to say anything of the Trinity which does not suit the Creator, but rather the creature, or which is feigned
outright by mere empty thought.

Chapter 2

The Three Things Which Are Found in Love Must be Considered

2. And this being so, let us direct our attention to those three things which we fancy we have found. We are not yet speaking of heavenly things, nor yet of God the
Father, and Son, and Holy Spirit, but of that inadequate image, which yet is an image, that is, man; for our feeble mind perhaps can gaze upon this more familiarly and
more easily. Well then, when I, who make this inquiry, love anything, there are three things concerned-myself, and that which I love, and love itself. For I do not love
love, except I love a lover; for there is no love where nothing is loved. Therefore there are three things-he who loves, and that which is loved, and love. But what if I
love none except myself? Will there not then be two things-that which I love, and love? For he who loves and that which is loved are the same when any one loves
himself; just as to love and to be loved, in the same way, is the very same thing when any one loves himself. Since the same thing is said, when it is said, he loves
himself, and he is loved by himself. For in that case to love and to be loved are not two different things: just as he who loves and he who is loved are not two different
persons. But yet, even so, love and what is loved are still two things. For there is no love when any one loves himself, except when love itself is loved. But it is one thing
to love one's self, another to love one's own love. For love is not loved, unless as already loving something; since where nothing is loved there is no love. Therefore
there are two(c)things
 Copyright             when any
                  2005-2009,     one loves
                               Infobase     himself-love,
                                          Media  Corp. and that which is loved. For then he that loves and that which is loved are one. Whence it seems     that it does not
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follow that three things are to be understood wherever love is. For let us put aside from the inquiry all the other many things of which a man consists; and in order that
we may discover clearly what we are now seeking, as far as in such a subject is possible, let us treat of the mind alone. The mind, then, when it loves itself, discloses
two things-mind and love. But what is to love one's self, except to wish to he!p one's self to the enjoyment of self? And when any one wishes himself to be just as much
himself; just as to love and to be loved, in the same way, is the very same thing when any one loves himself. Since the same thing is said, when it is said, he loves
himself, and he is loved by himself. For in that case to love and to be loved are not two different things: just as he who loves and he who is loved are not two different
persons. But yet, even so, love and what is loved are still two things. For there is no love when any one loves himself, except when love itself is loved. But it is one thing
to love one's self, another to love one's own love. For love is not loved, unless as already loving something; since where nothing is loved there is no love. Therefore
there are two things when any one loves himself-love, and that which is loved. For then he that loves and that which is loved are one. Whence it seems that it does not
follow that three things are to be understood wherever love is. For let us put aside from the inquiry all the other many things of which a man consists; and in order that
we may discover clearly what we are now seeking, as far as in such a subject is possible, let us treat of the mind alone. The mind, then, when it loves itself, discloses
two things-mind and love. But what is to love one's self, except to wish to he!p one's self to the enjoyment of self? And when any one wishes himself to be just as much
as he is, then the will is on a par with the mind, and the love is equal to him who loves. And if love is a substance, it is certainly not body, but spirit; and the mind also is
not body, but spirit. Yet love and mind are not two spirits, but one spirit; nor yet two essences, but one: and yet here are two things that are one, he that loves and love;
or, if you like so to put it, that which is loved and love. And these two, indeed, are mutually said relatively. Since he who loves is referred to love, and love to him who
loves. For he who loves, loves with some love, and love is the love of some one who loves. But mind and spirit are not said relatively, but express essence. For mind
and spirit do not exist because the mind and spirit of some particular man exists. For if we subtract the body from that which is man, which is so called with the
conjunction of body, the mind and spirit remain. But if we subtract him that loves, then there is no love; and if we subtract love, then there is no one that loves. And
therefore, in so far as they are mutually referred to one another, they are two; but whereas they are spoken in respect to themselves, each are spirit, and both together
also are one spirit; and each are mind, and both together one mind. Where, then, is the trinity? Let us attend as much as we can, and let us invoke the everlasting light,
that He may illuminate our darkness, and that we may see in ourselves, as much as we are permitted, the image of God.

Chapter 3

The Image of the Trinity in the Mind of Man Who Knows Himself and Loves Himself
The Image of the Trinity in the Mind of Man Who Knows Himself and Loves Himself-the Mind Knows Itself Through
Itself)

3. For the mind cannot love itself, except also it know itself; for how can it love what it does not know? Or if any body says that the mind, from either general or special
knowledge, believes itself of such a character as it has by experience found others to be and therefore loves itself, he speaks most foolishly. For whence does a mind
know another mind, if it does not know itself? For the mind does not know other minds and not know itself, as the eye of the body sees other eyes and does not see
itself; for we see bodies through the eyes of the body, because, unless we are looking into a mirror, we cannot refract and reflect the rays into themselves which shine
forth through those eyes, and touch whatever we discern,-a subject, indeed, which is treated of most subtlely and obscurely, until it be clearly demonstrated whether the
fact be so, or whether it be not. But whatever is the nature of the power by which we discern through the eyes, certainly, whether it be rays or anything else, we cannot
discern with the eyes that power itself; but we inquire into it with the mind, and if possible, understand even this with the mind. As the mind, then, itself gathers the
knowledge of corporeal things through the senses of the body, so of incorporeal things through itself. Therefore it knows itself also through itself, since it is incorporeal;
for if it does not know itself, it does not love itself.

Chapter 4

The Three Are One and Also Equal Viz.-the Mind Itself and the Love and the Knowledge of It
That the Same Three Are Inseparable The Three Are One, and Also Equal, Viz.-the Mind Itself, and the Love, and
the Knowledge of It-That the Same Three Exist Substantially, and Are Predicated Relatively-That the Same Three
Are Inseparable-That the Same Three Are Not Joined and Commingled Like Parts, But That They Are of One
Essence, and Are Relatives )

4. But as there are two things (duo quaedam), the mind and the love of it, when it loves itself; so there are two things, the mind and the knowledge of it, when it knows
itself, Therefore the mind itself, and the love of it, and the knowledge of it, are three things (tria quaedam), and these three are one; and when they are perfect they are
equal. For if one loves himself less than as he is,-as for example, suppose that the mind of a man only loves itself as much as the body of a man ought to be loved,
whereas the mind is more than the body,-then it is in fault, and its love is not perfect. Again, if it loves itself more than as it is,-as if, for instance, it loves itself as much as
God is to be loved, whereas the mind is incomparably less than God,-here also it is exceedingly in fault, and its love of self is not perfect. But it is in fault more
perversely and wrongly still, when it loves the body as much as God is to be loved. Also, if knowledge is less than that thing which is known, and which can be fully
known, then knowledge is not perfect; bill if it is greater, then the nature which knows is above that which is known, as the knowledge of the body is greater than the
body itself, which is known by that knowledge. For knowledge is a kind of life in the reason of the knower, but the body is not life; and any life is greater than any
body, not in bulk, but in power. But when the mind knows itself, its own knowledge does not rise above itself, because itself knows, and itself is known. When,
therefore, it knows itself entirely, and no other thing with itself, then its knowledge is equal to itself; because its knowledge is not from another nature, since it knows
itself. And when it perceives itself entirely, and nothing more, then it is neither less nor greater. We said therefore rightly, that these three things, [mind, love, and
knowledge], when they are perfect, are by consequence equal.

5. Similar reasoning suggests to us, if indeed we can any way understand the matter, that these things [i.e. love and knowledge] exist in the soul, and that, being as it
were involved in it, they are so evolved from it as to be perceived and reckoned up substantially, or, so to say, essentially. Not as though in a subject; as color, or
shape, or any other quality or quantity, are in the body. For anything of this [material] kind does not go beyond the subject in which it is; for the color or shape of this
particular body cannot be also those of another body. But the mind can also love something besides itself, with that love with which it loves itself. And further, the mind
does not know itself only, but also many other things. Wherefore love and knowledge are not contained in the mind as in a subject, but these also exist substantially, as
the mind itself does; because, even if they are mutually predicated relatively, yet they exist each severally in their own substance. Nor are they so mutually predicated
relatively as color and the colored subject are; so that color is in the colored subject, but has not any proper substance in itself, since colored body is a substance, but
color is in a substance; but as two friends are also two men, which are substances, while they are said to be men not relatively, but friends relatively.

6. But, further, although one who loves or one who knows is a substance, and knowledge is a substance, and love is a substance, but he that loves and love, or, he that
knows and knowledge, are spoken of relatively to each other, as are friends: yet mind or spirit are not relatives, as neither are men relatives: nevertheless he that loves
and love, or he that knows and knowledge, cannot exist separately from each other, as men can that are friends. Although it would seem that friends, too, can be
separated in body, not in mind, in as far as they are friends: nay, it can even happen that a friend may even also begin to hate a friend and on this account cease to be a
friend while the other does not know it, and still loves him. But if the love with which the mind loves itself ceases to be, then the mind also will at the same time cease to
love. Likewise, if the knowledge by which the mind knows itself ceases to be, then the mind will also at the same time cease to know itself just as the head of anything
that has a head is certainly a head, and they are predicated relatively to each other, although they are also substances: for both a head is a body, and so is that which
has a head; and if there be no head, then neither will there be that which has a head. Only these things can be separated from each other by cutting off, those cannot.

7. And even if there are some bodies which cannot be wholly separated and divided, yet they would not be bodies unless they consisted of their own proper parts. A
part then is predicated relatively to a whole, since every part is a part of some whole, and a whole is a whole by having all its parts. But since both part and whole are
bodies, these things are not only predicated relatively, but exist also substantially. Perhaps, then, the mind is a whole, and the love with which it loves itself, and the
knowledge    with which it knows itself, are as it were its parts, of which two parts that whole consists. Or are there three equal parts which make up the one whole? But
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no part embraces the whole, of which it is a part; whereas, when the mind knows itself as a whole, that is, knows itself perfectly, then the knowledgePage               75 / 185
                                                                                                                                                                 of it extends
through the whole of it; and when it loves itself perfectly, then it loves itself as a whole, and the love of it extends through the whole of it. Is it, then, as one drink is made
from wine and water and honey, and each single part extends through the whole, and yet they are three things (for there is no part of the drink which does not contain
7. And even if there are some bodies which cannot be wholly separated and divided, yet they would not be bodies unless they consisted of their own proper parts. A
part then is predicated relatively to a whole, since every part is a part of some whole, and a whole is a whole by having all its parts. But since both part and whole are
bodies, these things are not only predicated relatively, but exist also substantially. Perhaps, then, the mind is a whole, and the love with which it loves itself, and the
knowledge with which it knows itself, are as it were its parts, of which two parts that whole consists. Or are there three equal parts which make up the one whole? But
no part embraces the whole, of which it is a part; whereas, when the mind knows itself as a whole, that is, knows itself perfectly, then the knowledge of it extends
through the whole of it; and when it loves itself perfectly, then it loves itself as a whole, and the love of it extends through the whole of it. Is it, then, as one drink is made
from wine and water and honey, and each single part extends through the whole, and yet they are three things (for there is no part of the drink which does not contain
these three things; for they are not joined as if they were water and oil, but are entirely commingled: and they are all substances, and the whole of that liquor which is
composed of the three is one substance),-is it, I say, in some such way as this we are to think these three to be together, mind, love, and knowledge? But water, wine,
and honey are not of one substance, although one substance results in the drink made from the commingling of them. And I cannot see how those other three are not of
the same substance since the mind itself loves itself, and itself knows itself; and these three so exist, as that the mind is neither loved nor known by any other thing at all.
These three, therefore, must needs be of one and the same essence; and for that reason, if they were confounded together as it were by a commingling, they could not
be in any way three, neither could they be mutually referred to each other. Just as if you were to make from one and the same gold three similar rings, although
connected with each other, they are mutually referred to each other, because they are similar. For everything similar is similar to something, and there is a trinity of rings,
and one gold. But if they are blended with each other, and each mingled with the other through the whole of their own bulk, then that trinity will fall through, and it will
not exist at all; and not only will it be called one gold, as it was called in the case of those three rings, but now it will not be called three things of gold at all.

Chapter 5

That These Three Are Several in Themselves and Mutually All in All

8. But in these three, when the mind knows itself and loves itself, there remains a trinity: mind, love, knowledge; and this trinity is not confounded together by any
commingling: although they are each severally in themselves and mutually all in all, or each severally in each two, or each two in each. Therefore all are in all. For
certainly the mind is in itself, since it is called mind in respect to itself: although it is said to be knowing, or known, or knowable, relatively to its own knowledge; and
although also as loving, and loved, or lovable, it is referred to love, by which it loves itself. And knowledge, although it is referred to the mind that knows or is known,
nevertheless is also predicated both as known and knowing in respect to itself: for the knowledge by which the mind knows itself is not unknown to itself. And although
love is referred to the mind that loves, whose love it is; nevertheless it is also love in respect to itself, so as to exist also in itself: since love too is loved, yet cannot be
loved with anything except with love, that is with itself. So these things are severally in themselves. But so are they in each other; because both the mind that loves is in
love, and love is in the knowledge of him that loves, and knowledge is in the mind that knows. And each severally is in like manner in each two, because the mind which
knows and loves itself, is in its own love and knowledge: and the love of the mind that loves and knows itself, is in the mind and in its knowledge: and the knowledge of
the mind that knows and loves itself is in the mind and in its love, because it loves itself that knows, and knows itself that loves. And hence also each two is in each
severally, since the mind which knows and loves itself, is together with its own knowledge in love, and together with its own love in knowledge; and love too itself and
knowledge are together in the mind, which loves and knows itself. But in what way all are in all, we have already shown above; since the mind loves itself as a whole,
and knows itself as a whole, and knows its own love wholly, and loves its own knowledge wholly, when these three things are perfect in respect to themselves.
Therefore these three things are marvellously inseparable from each other, and yet each of them is severally a substance, and all together are one substance or essence,
whilst they are mutually predicated relatively.

Chapter 6

There Is One Knowledge of the Thing in the Thing Itself and Another in Eternal Truth Itself
There Is One Knowledge of the Thing in the Thing Itself, and Another in Eternal Truth Itself-That Corporeal
Things, Too, Are to be Judged the Rules of Eternal Truth )

9. But when the human mind knows itself and loves itself, it does not know and love anything unchangeable: and each individual man declares his own particular mind
by one manner of speech, when he considers what takes place in himself; but defines the human mind abstractly by special or general knowledge. And so, when he
speaks to me of his own individual mind, as to whether he understands this or that, or does not understand it, or whether he wishes or does not wish this or that, I
believe; but when he speaks the truth of the mind of man generally or specially, I recognize and approve. Whence it is manifest, that each sees a thing in himself, in such
way that another person may believe what he says of it, yet may not see it; but another [sees a thing] in the truth itself, in such way that another person also can gaze
upon it; of which the former undergoes changes at successive times, the latter consists in an unchangeable eternity. For we do not gather a generic or specific
knowledge of the human mind by means of resemblance by seeing many minds with the eyes of the body: but we gaze upon indestructible truth, from which to define
perfectly, as far as we can, not of what sort is the mind of any one particular man, but of what sort it ought to be upon the eternal plan.

10. Whence also, even in the case of the images of things corporeal which are drawn in through the bodily sense, and in some way infused into the memory, from which
also those things which have not been seen are thought under a fancied image, whether otherwise than they really are, or even perchance as they are;-even here too, we
are proved either to accept or reject, within ourselves, by other rules which remain altogether unchangeable above our mind, when we approve or reject anything
rightly. For both when recall the walls of Carthage which I have seen, and imagine to myself the walls of Alexandria which I have not seen, and, in preferring this to that
among forms which in both cases are imaginary, make that preference upon grounds of reason; the judgment of truth from above is still strong and clear, and rests firmly
upon the utterly indestructible rules of its own right; and if it is covered as it were by cloudiness of corporeal images, yet is not wrapt up and confounded in them.

11. But it makes a difference, whether, under that or in that darkness, I am shut off as it were from the clear heaven; or whether (as usually happens on lofty
mountains), enjoying the free air between both, I at once look up above to the calmest light, and down below upon the densest clouds. For whence is the ardor of
brotherly love kindled in me, when I hear that some man has borne bitter torments for the excellence and steadfastness of faith? And if that man is shown to me with the
finger, I am eager to join myself to him, to become acquainted with him, to bind him to myself in friendship. And accordingly, if opportunity offers, I draw near, I
address him, I converse with him, I express my goodwill towards him in what words I can, and wish that in him too in turn should be brought to pass and expressed
goodwill towards me; and I endeavor after a spiritual embrace in the way of belief, since I cannot search out so quickly and discern altogether his innermost heart. I
love therefore the faithful and courageous man with a pure and genuine love. But if he were to confess to me in the course of conversation, or were through
unguardedness to show in any way, that either he believes something unseemly of God, and desires also something carnal in Him, and that he bore these torments on
behalf of such an error, or from the desire of money for which he hoped, or from empty greediness of human praise: immediately it follows that the love with which I
was borne towards him, displeased, and as it were repelled, and taken away from an unworthy man, remains in that form, after which, believing him such as I did, I had
loved him; unless perhaps I have come to love him to this end, that he may become such, while I have found him not to be such in fact. And in that man, too, nothing is
changed: although it can be changed, so that he may become that which I had believed him to be already. But in my mind there certainly is something changed, viz., the
estimate I had formed of him, which was before of one sort, and now is of another: and the same love, at the bidding from above of unchangeable righteousness, is
turned aside from the purpose of enjoying, to the purpose of taking counsel. But the form itself of unshaken and stable truth, wherein I should have enjoyed the fruition
of the man, believing him to be good, and wherein likewise I take counsel that he may be good, sheds in an immoveable eternity the same light of incorruptible and most
sound reason, both upon the sight of my mind, and upon that cloud of images, which I discern from above, when I think of the same man whom I had seen. Again,
when I call back to my mind some arch, turned beautifully and symmetrically, which, let us say, I saw at Carthage; a certain reality that had been made known to the
mind through the eyes, and transferred to the memory, causes the imaginary view. But I behold in my mind yet another thing, according to which that work of art
 Copyright (c) 2005-2009, Infobase Media Corp.
pleases  me; and whence also, if it displeased me, I should correct it. We judge therefore of those particular things according to that [form of eternal Page     76discern
                                                                                                                                                         truth], and / 185
that form by the intuition of the rational mind. But those things themselves we either touch if present by the bodily sense, or if absent remember their images as fixed in
our memory, or picture, in the way of likeness to them, such things as we ourselves also, if we wished and were able, would laboriously build up: figuring in the mind
of the man, believing him to be good, and wherein likewise I take counsel that he may be good, sheds in an immoveable eternity the same light of incorruptible and most
sound reason, both upon the sight of my mind, and upon that cloud of images, which I discern from above, when I think of the same man whom I had seen. Again,
when I call back to my mind some arch, turned beautifully and symmetrically, which, let us say, I saw at Carthage; a certain reality that had been made known to the
mind through the eyes, and transferred to the memory, causes the imaginary view. But I behold in my mind yet another thing, according to which that work of art
pleases me; and whence also, if it displeased me, I should correct it. We judge therefore of those particular things according to that [form of eternal truth], and discern
that form by the intuition of the rational mind. But those things themselves we either touch if present by the bodily sense, or if absent remember their images as fixed in
our memory, or picture, in the way of likeness to them, such things as we ourselves also, if we wished and were able, would laboriously build up: figuring in the mind
after one fashion the images of bodies, or seeing bodies through the body; but after another, grasping by simple intelligence what is above the eye of the mind, viz., the
reasons and the unspeakably beautiful skill of such forms.

Chapter 7

We Conceive and Beget the Word Within From the Things We Have Beheld in the Eternal Truth
We Conceive and Beget the Word Within, From the Things We Have Beheld in the Eternal Truth-the Word,
Whether of the Creature or of the Creator, Is Conceived By Love )

12. We behold, then, by the sight of the mind, in that eternal truth from which all things temporal are made, the form according to which we are, and according to which
we do anything by true and right reason, either in ourselves, or in things corporeal; and we have the true knowledge of things, thence conceived, as it were as a word
within us, and by speaking we beget it from within; nor by being born does it depart from us. And when we speak to others, we apply to the word, remaining within us,
the ministry of the voice or of some bodily sign, that by some kind of sensible remembrance some similar thing may be wrought also in the mind of him that hears,-
similar, I say, to that which does not depart from the mind of him that speaks. We do nothing, therefore, through the members of the body in our words and actions, by
which the behavior of men is either approved or blamed, which we do not anticipate by a word uttered within ourselves. For no one willingly does anything, which he
has not first said in his heart.

13. And this word is conceived by love, either of the creature or of the Creator, that is, either of changeable nature or of unchangeable truth.

Chapter 8

In What Desire and Love Differ

[Conceived] therefore, either by desire or by love: not that the creature ought not to be loved; but if that love [of the creature] is referred to the Creator, then it will not
be desire (cupiditas), but love (charitas). For it is desire when the creature is loved for itself. And then it does not help a man through making use of it, but corrupts him
in the enjoying it. When, therefore, the creature is either equal to us or inferior, we must use the inferior in order to God, but we must enjoy the equal duly in God. For
as thou oughtest to enjoy thyself, not in thyself, but in Him who made thee, so also him whom thou lovest as thyself. Let us enjoy, therefore, both ourselves and our
brethren in the Lord; and hence let us not dare to yield, and as it were to relax, ourselves to ourselves in the direction downwards. Now a word is born, when, being
thought out, it pleases us either to the effect of sinning, or to that of doing right. Therefore love, as it were a mean, conjoins our word and the mind from which it is
conceived, and without any confusion binds itself as a third with them, in an incorporeal embrace.

Chapter 9

In the Love of Spiritual Things the Word Born Is the Same As the Word Conceived
In the Love of Spiritual Things the Word Born Is the Same As the Word Conceived-It Is Otherwise in the Love of
Carnal Things )

14. But the word conceived and the word born are the very same when the will finds rest in knowledge itself, as is the case in the love of spiritual things. For instance,
he who knows righteousness perfectly, and loves it perfectly, is already righteous; even if no necessity exist of working according to it outwardly through the members
of the body. But in the love of carnal and temporal things, as in the offspring of animals, the conception of the word is one thing, the bringing forth another. For here
what is conceived by desiring is born by attaining. Since it does; not suffice to avarice to know and to love gold, except it also have it; nor to know and love to eat, or
to lie with any one, unless also one does it; nor to know and love honors and power, unless they actually come to pass. Nay, all these things, even if obtained, do not
suffice. "Whosoever drinketh of this water," He says, "shall thirst again." And so also the Psalmist, "He hath conceived pain and brought forth iniquity." And he speaks
of pain or labor as conceived, when those things are conceived which it is not sufficient to know and will, and when the mind burns and grows sick with want, until it
arrives at those things, and, as it were, brings them forth. Whence in the Latin language we have the word "parta" used elegantly for both "reperta" and "comperta,"
which words sound as if derived from bringing forth. Since "lust, when it hath conceived, bringeth forth sin." Wherefore the Lord proclaims, "Come unto me all ye that
labor and are heavy laden;" and in another place "Woe unto them that are with child, and to them that give suck, in those days!" And when therefore He referred all
either right actions or sins to the bringing forth of the word, "By thy mouth," He says, "thou shalt be justified, and by thy mouth thou shalt be condemned," intending
thereby not the visible mouth, but that which is within and invisible, of the thought and of the heart.

Chapter 10

Whether Only Knowledge That Is Loved Is the Word of the Mind

15. It is rightly asked then, whether all knowledge is a word, or only knowledge that is loved. For we also know the things which we hate; but what we do not like,
cannot be said to be either conceived or brought forth by the mind. For not all things which in anyway touch it, are conceived by it; but some only reach the point of
being known, but yet are not spoken as words, as for instance those of which we speak now. For those are called words in one way, which occupy spaces of time by
their syllables, whether they are pronounced or only thought; and in another way, all that is known is called a word imprinted on the mind, as long as it can be brought
forth from the memory and defined, even though we dislike the thing itself; and in another way still, when we like that which is conceived in the mind. And that which the
apostle says, must be taken according to this last kind of word, "No man can say that Jesus is the Lord, but by the Holy Ghost;" since those also say this, but according
to another meaning of the term "word," of whom the Lord Himself says, "Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven." Nay,
even in the case of things which we hate, when we rightly dislike and rightly censure them, we approve and like the censure bestowed upon them, and it becomes a
word. Nor is it the knowledge of vices that displeases us, but the vices themselves. For I like to know and define what intemperance is; and this is its word. Just as
there are known faults in art, and the knowledge of them is rightly approved, when a connoisseur discerns the species or the privation of excellence, as to affirm and
deny that it is or that it is not; yet to be without excellence and to fall away into fault, is worthy of condemnation. And to define intemperance, and to say its word,
belongs to the art of morals; but to be intemperate belongs to that which that art censures. Just as to know and define what a solecism is, belongs to the art of speaking;
but to be guilty of one, is a fault which the same art reprehends. A word, then, which is the point we wish now to discern and intimate, is knowledge together with love.
Whenever, then, the mind knows and loves itself, its word is joined to it by love. And since it loves knowledge and knows love, both the word is in love and love is in
the word, and both are in him who loves and speaks.
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Chapter 11

That the Image or Begotten Word of the Mind That Knows Itself Is Equal to the Mind Itself
belongs to the art of morals; but to be intemperate belongs to that which that art censures. Just as to know and define what a solecism is, belongs to the art of speaking;
but to be guilty of one, is a fault which the same art reprehends. A word, then, which is the point we wish now to discern and intimate, is knowledge together with love.
Whenever, then, the mind knows and loves itself, its word is joined to it by love. And since it loves knowledge and knows love, both the word is in love and love is in
the word, and both are in him who loves and speaks.

Chapter 11

That the Image or Begotten Word of the Mind That Knows Itself Is Equal to the Mind Itself

16. But all knowledge according to species is like the thing which it knows. For there is another knowledge according to privation, according to which we speak a
word only when we condemn. And this condemnation of a privation is equivalent to praise of the species, and so is approved. The mind, then, contains some likeness
to a known species, whether when liking that species or when disliking its privation. And hence, in so far as we know God, we are like Him, but not like to the point of
equality, since we do not know Him to the extent of His own being. And as, when we speak of bodies by means of the bodily sense, there arises in our mind some
likeness of them, which is a phantasm of the memory; for the bodies themselves are not at all in the mind, when we think them, but only the likenesses of those bodies;
therefore, when we approve the latter for the former, We err, for the approving of one thing for another is an error; yet the image of the body in the mind is a thing of a
better sort than the species of the body itself, inasmuch as the former is in a better nature, viz. in a living substance, as the mind is: so when we know God, although we
are made better than we were before we knew Him, and above all when the same knowledge being also liked and worthily loved becomes a word, and so that
knowledge becomes a kind of likeness of God; yet that knowledge is of a lower kind, since it is in a lower nature; for the mind is creature, but God is Creator. And
from this it may be inferred, that when the mind knows and approves itself, this same knowledge is in such way its word, as that it is altogether on a par and equal with
it, and the same; because it is neither the knowledge of a lower essence, as of the body, nor of a higher, as of God. And whereas knowledge bears a likeness to that
which it knows, that is, of which it is the knowledge; in this case it has perfect and equal likeness, when the mind itself, which knows, is known. And so it is both image
and word; because it is uttered concerning that mind to which it is equalled in knowing, and that which is begotten is equal to the begetter.

Chapter 12

Why Love Is Not the Offspring of the Mind As Knowledge Is So-the Solution of the Question
Why Love Is Not the Offspring of the Mind, As Knowledge Is So-the Solution of the Question-the Mind With the
Knowledge of Itself and the Love of Itself Is the Image of the Trinity)

17. What then is love? Will it not be an image? Will it not be a word? Will it not be begotten? For why does the mind beget its knowledge when it knows itself, and not
beget its love when it loves itself? For if it is the cause of its own knowing, for the reason that it is knowable, it is also the cause of its own love because it is lovable. It is
hard, then, to say why it does not beget both. For there is a further question also respecting the supreme Trinity itself, the omnipotent God the Creator, after whose
image man is made, which troubles men, whom the truth of God invites to the faith by human speech; viz. why the Holy Spirit is not also to be either believed or
understood to be begotten by God the Father, so that He also may be called a Son. And this question we are endeavoring in some way to investigate in the human
mind, in order that from a lower image, in which our own nature itself as it were answers, upon being questioned, in a way more familiar to ourselves, we may be able
to direct a more practised mental vision from the enlightened creature to the unchangeable light; assuming, however, that the truth itself has persuaded us, that as no
Christian doubts the Word of God to be the Son, so that the Holy Spirit is love. Let us return, then, to a more careful questioning and consideration upon this subject of
that image which is the creature, that is, of the rational mind; wherein the knowledge of some things coming into existence in time, but which did not exist before, and the
love of some things which were not loved before, opens to us more clearly what to say: because to speech also itself, which must be disposed in time, that thing is
easier of explanation which is comprehended in the order of time.

18. First, therefore, it is clear that a thing may possibly be knowable, that is, such as can be known, and yet that it may be unknown; but that it is not possible for that to
be known which is not knowable. Wherefore it must be clearly held that everything whatsoever that we know begets at the same time in us the knowledge of itself; for
knowledge is brought forth from both, from the knower and from the thing known. When, therefore, the mind knows itself, it alone is the parent of its own knowledge;
for it is itself both the thing known and the knower of it. But it was knowable to itself also before it knew itself, only the knowledge of itself was not in itself so long as it
did not know itself. In knowing itself, then, it begets a knowledge of itself equal to itself; since it does not know itself as less than itself is, nor is its knowledge the
knowledge of the essence of some one else, not only because itself knows, but also because it knows itself, as we have said above What then is to be said of love;
why, when the mind loves itself, it should not seem also to have begotten the love of itself? For it was lovable to itself even before it loved itself since it could love itself;
just as it was knowable to itself even before it knew itself, since it could know itself. For if it were not knowable to itself, it never could have known itself; and so, if it
were not lovable to itself, it never could have loved itself. Why therefore may it not be said by loving itself to have begotten its own love, as by knowing itself it has
begotten its own knowledge? Is it because it is thereby indeed plainly shown that this is the principle of love, whence it proceeds? for it proceeds from the mind itself,
which is lovable to itself before it loves itself, and so is the principle of its own love by which it loves itself: but that this love is not therefore rightly said to be begotten by
the mind, as is the knowledge of itself by which the mind knows itself, because in the case of knowledge the thing has been found already, which is what we call brought
forth or discovered; and this is commonly preceded by an inquiry such as to find rest when that end is attained. For inquiry is the desire of finding, or, what is the same
thing, of discovering. But those things which are discovered are as it were brought forth, whence they are like offspring; but wherein, except in the case itself of
knowledge? For in that case they are as it were uttered and fashioned. For although the things existed already which we found by seeking, yet the knowledge of them
did not exist, which knowledge we regard as an offspring that is born. Further, the desire (appetitus) which there is in seeking proceeds from him who seeks, and is in
some way in suspense, and does not rest in the end whither it is directed, except that which is sought be found and conjoined with him who seeks. And this desire, that
is, inquiry,-although it does not seem to be love, by which that which is known is loved, for in this case we are still striving to know,-yet it is something of the same kind.
For it can be called will (voluntas), since every one who seeks wills (vult) to find; and if that is sought which belongs to knowledge, every one who seeks wills to know.
But if he wills ardently and earnestly, he is said to study (studere): a word that is most commonly employed in the case of pursuing and obtaining any branches of
learning. Therefore, the bringing forth of the mind is preceded by some desire, by which, through seeking and finding what we wish to know, the offspring, viz.
knowledge itself, is born. And for this reason, that desire by which knowledge is conceived and brought forth, cannot rightly be called the bringing forth and the
offspring; and the same desire which led us to long for the knowing of the thing, becomes the love of the thing when known, while it holds and embraces its accepted
offspring, that is, knowledge, and unites it to its begetter. And so there is a kind of image of the Trinity in the mind itself, and the knowledge of it, which is its offspring
and its word concerning itself, and love as a third, and these three are one, and one substance. Neither is the offspring less, since the mind knows itself according to the
measure of its own being; nor is the love less, since it loves itself according to the measure both of its own knowledge and of its own being.

Book 10
In Which There Is Shown to Be Another Trinity in the Mind of Man, and One That Appears Much More Evidently, viz.-In His Memory, Understanding, and Will

Chapter 1

The Love of the Studious Mind That Is of One Desirous to Know Is Not the Love of
a Thing Which It Does Not
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1. Let Us now proceed, then, in due order, with a more exact purpose, to explain this same point more thoroughly. And first, since no one can love at all a thing of
which he is wholly ignorant, we must carefully consider of what sort is the love of those who are studious, that is, of those who do not already know, but are still
desiring to know any branch of learning. Now certainly, in those things whereof the word study is not commonly used, love often arises from hearsay, when the
Chapter 1

The Love of the Studious Mind That Is of One Desirous to Know Is Not the Love of
a Thing Which It Does Not

1. Let Us now proceed, then, in due order, with a more exact purpose, to explain this same point more thoroughly. And first, since no one can love at all a thing of
which he is wholly ignorant, we must carefully consider of what sort is the love of those who are studious, that is, of those who do not already know, but are still
desiring to know any branch of learning. Now certainly, in those things whereof the word study is not commonly used, love often arises from hearsay, when the
reputation of anything for beauty inflames the mind to the seeing and enjoying it; since the mind knows generically wherein consist the beauties of corporeal things, from
having seen them very frequently, and since there exists within a faculty of approving that which outwardly is longed for. And when this happens, the love that is called
forth is not of a thing wholly unknown, since its genus is thus known. But when we love a good man whose face we never saw, we love him from the knowledge of his
virtues, which virtues we know [abstractly] in the truth itself. But in the case of learning, it is for the most part the authority of others who praise and commend it that
kindles our love of it; although nevertheless we could not burn with any zeal at all for the study of it, unless we had already in our mind at least a slight impression of the
knowledge of each kind of learning. For who, for instance, would devote any care and labor to the learning of rhetoric, unless he knew before that it was tim science of
speaking? Sometimes, again, we marvel at the results of learning itself, which we have heard of or experienced; and hence burn to obtain, by learning, the power of
attaining these results. Just as if it were said to one who did not know his letters, that there is a kind of learning which enables a man to send words, wrought with the
hand in silence, to one who is ever so far absent, for him in turn to whom they are sent to gather these words, not with his ears, but with his eyes; and if the man were to
see the thing actually done, is not that man, since he desires to know how he can do this thing, altogether moved to study with a view to the result which he already
knows and holds? So it is that the studious zeal of those who learn is kindled: for that of which any one is utterly ignorant, he can in no way love.

2. So also, if any one hear an unknown sign, as, for instance, the sound of some word of which he does not know the signification, he desires to know what it is; that is,
he desires to know what thing it is which it is agreed shall be brought to mind by that sound: as if he heard the word temetum uttered, and not knowing, should ask what
it is. He must then know already that it is a sign, i.e. that the word is not an empty sound, but that something is signified by it; for in other respects this trisyllabic word is
known to him already, and has already impressed its articulate form upon his mind through the sense of hearing. And then what more is to be required in him, that he
may go on to a greater knowledge of that of which all the letters and all the spaces of its several sounds are already known, unless that it shall at the same time have
become known to him that it is a sign, and shall have also moved him with the desire of knowing of what it is the sign? The more, then, the thing is known, yet not fully
known, the more the mind desires to know concerning it what remains to be known. For if he knew it to be only such and such a spoken word, and did not know that
it was the sign of something, he would seek nothing further, since the sensible thing is already perceived as far as it can be by the sense. But because he knows it to be
not only a spoken word, but also a sign, he wishes to know it perfectly; and no sign is known perfectly, except it be known of what it is the sign. He then who with
ardent carefulness seeks to know this, and inflamed by studious zeal perseveres in the search; can such an one be said to be without love? What then does he love? For
certainly nothing can be loved unless it is known. For that man does not love those three syllables which he knows already. But if he loves this in them, that he knows
them to signify something, this is not the point now in question, for it is not this which he seeks to know. But we are now asking what it is he loves, in that which he is
desirous to know, but which certainly he does not yet know; and we are therefore wondering why he loves, since we know most assuredly that nothing can be loved
unless it be known. What then does he love, except that he knows and perceives in the reason of things what excellence there is in learning, in which the knowledge of
all signs is contained; and what benefit there is in the being skilled in these, since by them human fellowship mutually communicates its own perceptions, lest the
assemblies of men should be actually worse than utter solitude, if they were not to mingle their thoughts by conversing together? The soul, then, discerns this fitting and
serviceable species, and knows it, and loves it; and he who seeks the meaning of any words of which he is ignorant, studies to render that species perfect in himself as
much as he can: for it is one thing to behold it in the light of truth, another to desire it as within his own capacity. For he beholds in the light of truth how great and how
good a thing it is to understand and to speak all tongues of all nations, and so to hear no tongue and to be heard by none as from a foreigner. The beauty, then, of this
knowledge is already discerned by thought, and the thing being known is loved; and that thing is so regarded, and so stimulates the studious zeal of learners, that they
are moved with respect to it, and desire it eagerly in all the labor which they spend upon the attainment of such a capacity, in order that they may also embrace in
practice that which they know beforehand by reason. And so every one, the nearer he approaches that capacity in hope, the more fervently desires it with love; for
those branches of learning are studied the more eagerly, which men do not despair of being able to attain; for when any one entertains no hope of attaining his end, then
he either loves lukewarmly or does not love at all, howsoever he may see the excellence of it. Accordingly, because the knowledge of all languages is almost universally
felt to be hopeless, every one studies most to know that of his own nation; but if he feels that he is not sufficient even to comprehend this perfectly, yet no one is so
indolent in this knowledge as not to wish to know, when he hears an unknown word, what it is, and to seek and learn it if he can. And while he is seeking it, certainly he
has a studious zeal of learning, and seems to love a thing he does not know; but the case is really otherwise. For that species touches the mind, which the mind knows
and thinks, wherein the fitness is clearly visible which accrues from the associating of minds with one another, in the hearing and returning of known and spoken words.
And this species kindles studious zeal in him who seeks what indeed he knows not, but gazes upon and loves the unknown form to which that pertains. If then, for
example, any one were to ask, What is temetum (for I had instanced this word already), and it were said to him, What does this matter to you? he will answer, Lest
perhaps I hear some one speaking, and understand him not; or perhaps read the word somewhere, and know not what the writer meant. Who, pray, would say to such
an inquirer, Do not care about understanding what you hear; do not care about knowing what you read? For almost every rational soul quickly discerns the beauty of
that knowledge, through which the thoughts of men are mutually made known by the enunciation of significant words; and it is on account of this fitness thus known, and
because known therefore loved, that such an unknown word is studiously sought out. When then he hears and learns that wine was called "temetum" by our forefathers,
but that the word is already quite obsolete in our present usage of language, he will think perhaps that he has still need of the word on account of this or that book of
those forefathers. But if he holds these also to be superfluous, perhaps he does now come to think the word not worth remembering, since he sees it has nothing to do
with that species of learning which he knows with the mind, and gazes upon, and so loves.

3. Wherefore in all cases the love of a studious mind, that is, of one that wishes to know what it does not know, is not the love of that thing which it does not know, but
of that which it knows; on account of which it wishes to know what it does not know. Or if it is so inquisitive as to be carried away, not for any other cause known to it,
but by the mere love of knowing things unknown then such an inquisitive person is, doubtless distinguishable from an ordinary student, yet does not, any more than he,
love things he does not know; nay, on the contrary, he is more fitly said to hate things he knows not, of which he wishes that there should be none, in wishing to know
everything. But lest any one should lay before us a more difficult question, by declaring that it is just as impossible for any one to hate what he does not know, as to love
what he does not know we will not withstand what is true; but it must be understood that it is not the same thing to say he loves to know things unknown, as to say he
loves things unknown. For it is possible that a man may love to know things unknown; but it is not possible that he should love things unknown. For the word to know
is not placed there without meaning; since he who loves to know things unknown, does not love the unknown things themselves, but the knowing of them. And unless
he knew what knowing means, no one could say confidently, either that he knew or that he did not know. For not only he who says I know, and says so truly, must
needs know what knowing is; but he also who says, I do not know, and says so confidently and truly, and knows that he says so truly, certainly knows what knowing
is; for he both distinguishes him who does not know from him who knows, when he looks into himself and says truly I do not know; and whereas he knows that he says
this truly, whence should he know it, if he did not know what knowing is?

Chapter 2

No One At All Loves Things Unknown

4. No studious person, then, no inquisitive person, loves things he does not know, even while he is urgent with the most vehement desire to know what he does not
know. For he either knows already generically what he loves, and longs to know it also in some individual or individuals, which perhaps are praised, but not yet known
 Copyright (c) 2005-2009, Infobase Media Corp.
to him; and he pictures in his mind an imaginary form by which he may be stirred to love. And whence does he picture this, except from those thingsPage  which he79has/ 185
already known? And yet perhaps he will not love it, if he find that form which was praised to be unlike that other form which was figured and in thought most fully
known to his mind. And if he has loved it, he will begin to love it from that time when he learned it; since a little before, that form which was loved was other than that
No One At All Loves Things Unknown

4. No studious person, then, no inquisitive person, loves things he does not know, even while he is urgent with the most vehement desire to know what he does not
know. For he either knows already generically what he loves, and longs to know it also in some individual or individuals, which perhaps are praised, but not yet known
to him; and he pictures in his mind an imaginary form by which he may be stirred to love. And whence does he picture this, except from those things which he has
already known? And yet perhaps he will not love it, if he find that form which was praised to be unlike that other form which was figured and in thought most fully
known to his mind. And if he has loved it, he will begin to love it from that time when he learned it; since a little before, that form which was loved was other than that
which the mind that formed it had been wont to exhibit to itself. But if he shall find it similar to that form which report had proclaimed, and to be such that he could truly
say I was already loving thee; yet certainly not even then did he love a form he did not know, since he had known it in that likeness. Or else we see somewhat in the
species of the eternal reason, and therein love it; and when this is manifested in some image of a temporal thing, and we believe the praises of those who have made trial
of it, and so love it, then we do not love anything unknown, according to that which we have already sufficiently discussed above. Or else, again, we love something
known, and on account of it seek something unknown; and so it is by no means the love of the thing unknown that possesses us, but the love of the thing known, to
which we know the unknown thing belongs, so that we know that too which we seek still as unknown; as a little before I said of an unknown word. Or else, again,
every one loves the very knowing itself, as no one can fail to know who desires to know anything. For these reasons they seem to love things unknown who wish to
know anything which they do not know, and who, on account of their vehement desire of inquiry, cannot be said to be without love. But how different the case really is,
and that nothing at all can be loved which is not known, I think I must have persuaded every one who carefully looks upon truth. But since the examples which we have
given belong to those who desire to know something which they themselves are not, we must take thought lest perchance some new notion appear, when the mind
desires to know itself.

Chapter 3

That When the Mind Loves Itself It Is Not Unknown to Itself

5. What, then, does the mind love, when it seeks ardently to know itself, whilst it is still unknown to itself? For, behold, the mind seeks to know itself, and is excited
thereto by studious zeal. It loves, therefore; but what does it love? Is it itself? But how can this be when it does not yet know itself, and no one can love what he does
not know? Is it that report has declared to it its own species, in like way as we commonly hear of people who are absent? Perhaps, then, it does not love itself, but
loves that which it imagines of itself, which is perhaps widely different from what itself is: or if the phantasy in the mind is like the mind itself, and so when it loves this
fancied image, it loves itself before it knew itself, because it gazes upon that which is like itself; then it knew other minds from which to picture itself, and so is known to
itself generically. Why, then, when it knows other minds, does it not know itself, since nothing can possibly be more present to it than itself? But if, as other eyes are
more known to the eyes of the body, than those eyes are to themselves; then let it not seek itself, because it never will find itself. For eyes can never see themselves
except in looking-glasses; and it cannot be supposed in any way that anything of that kind can be applied also to the contemplation of incorporeal things, so that the
mind should know itself, as it were, in a looking-glass. Or does it see in the reason of eternal truth how beautiful it is to know one's self, and so loves this which it sees,
and studies to bring it to pass in itself? because, although it is not known to itself, yet it is known to it how good it is, that it should be known to itself. And this, indeed,
is very wonderful, that it does not yet know itself, and yet knows already how excellent a thing it is to know itself. Or does it see some most excellent end, viz. its own
serenity and blessedness, by some hidden remembrance, which has not abandoned it, although it has gone far onwards, and believes that it cannot attain to that same
end unless it know itself? And so while it loves that, it seeks this; and loves that which is known, on account of which it seeks that which is unknown. But Why should
the remembrance of its own blessedness be able to last, and the remembrance of itself not be able to last as well; that so it should know itself which wishes to attain, as
well as know that to which it wishes to attain? Or when it loves to know itself, does it love, not itself, which it does not yet know, but the very act of knowing; and feel
the more annoyed that itself is wanting to its own knowledge wherewith it wishes to embrace all things? And it knows what it is to know; and whilst it loves this, which
knows, desires also to know itself. Whereby, then, does it know its own knowing, if it does not know itself? For it knows that it knows other things, but that it does not
know itself; for it is from hence that it knows also what knowing is. In what way, then, does that which does not know itself, know itself as knowing anything? For it
does not know that some other mind knows, but that itself does so. Therefore it knows itself. Further, when it seeks to know itself, it knows itself now as seeking.
Therefore again it knows itself. And hence it cannot altogether not know itself, when certainly it does so far know itself as that it knows itself as not knowing itself. But if
it does not know itself not to know itself, then it does not seek to know itself. And therefore, in the very fact that it seeks itself, it is clearly convicted of being more
known to itself than unknown. For it knows itself as seeking and as not knowing itself, in that it seeks to know itself.

Chapter 4

How the Mind Knows Itself Not in Part But As a Whole

6. What then shall we say? Does that which knows itself in part, not know itself in part? But it is absurd to say, that it does not as a whole know what it knows. I do
not say, it knows wholly; but what it knows, it as a whole knows. When therefore it knows anything about itself, which it can only know as a whole, it knows itself as a
whole. But it does know that itself knows something, while yet except as a whole it cannot know anything. Therefore it knows itself as a whole. Further, what in it is so
known to itself, as that it lives? And it cannot at once be a mind, and not live, while it has also something over and above, viz., that it understands: for the souls of beasts
also live, but do not understand. As therefore a mind is a whole mind, so it lives as a whole. But it knows that it lives. Therefore it knows itself as a whole. Lastly, when
the mind seeks to know itself, it already knows that it is a mind: otherwise it knows not whether it seeks itself, and perhaps seeks one thing while intending to seek
another. For it might happen that itself was not a mind, and so, in seeking to know a mind, that it did not seek to know itself. Wherefore since the mind, when it seeks
to know what mind is, knows that it seeks itself, certainly it knows that itself is a mind. Furthermore, if it knows this in itself, that it is a mind, and a whole mind, then it
knows itself as a whole. But suppose it did not know itself to be a mind, but in seeking itself only knew that it did seek itself. For so, too, it may possibly seek one thing
for another, if it does not know this: but that it may not seek one thing for another, without doubt it knows what it seeks. But if it knows what it seeks, and seeks itself,
then certainly it knows itself. What therefore more does it seek? But if it knows itself in part, but still seeks itself in part, then it seeks not itself, but part of itself. For
when we speak of the mind itself, we speak of it as a whole. Further, because it knows that it is not yet found by itself as a whole, it knows how much the whole is.
And so it seeks that which is wanting, as we are wont to seek to recall to the mind something that has slipped from the mind, but has not altogether gone away from it;
since we can recognize it, when it has come back, to be the same thing that we were seeking. But how can mind come into mind, as though it were possible for the
mind not to be in the mind? Add to this, that if, having found a part, it does not seek itself as a whole, yet it as a whole seeks itself. Therefore as a whole it is present to
itself, and there is nothing left to be sought: for that is wanting which is sought, not the mind which seeks. Since therefore it as a whole seeks itself, nothing of it is
wanting. Or if it does not as a whole seek itself, but the part which has been found seeks the part which has not yet been found then the mind does not seek itself, of
which no part seeks itself. For the part which has been found, does not seek itself; nor yet does the part itself which has not yet been found, seek itself; since it is sought
by that part which has been already found. Wherefore, since neither the mind as a whole seeks itself, nor does any part of it seek itself, the mind does not seek itself at
all.

Chapter 5

Why the Soul Is Enjoined to Know Itself
Why the Soul Is Enjoined to Know Itself-Whence Come the Errors of the Mind Concerning Its Own Substance )

7.Copyright
   Why therefore   is it enjoined upon it, that it should know itself? I suppose, in order that, it may consider itself, and live according to its own nature; that is, seek to be
             (c) 2005-2009, Infobase Media Corp.
regulated according to its own nature, viz., under Him to whom it ought to be subject, and above those things to which it is to be preferred; under Him      Page     80 /it185
                                                                                                                                                                by whom
ought to be ruled, above those things which it ought to rule. For it does many things through vicious desire, as though in forgetfulness of itself. For it sees some things
intrinsically excellent, in that more excellent nature which is God: and whereas it ought to remain steadfast that it may enjoy them, it is turned away from Him, by wishing
Why the Soul Is Enjoined to Know Itself
Why the Soul Is Enjoined to Know Itself-Whence Come the Errors of the Mind Concerning Its Own Substance )

7. Why therefore is it enjoined upon it, that it should know itself? I suppose, in order that, it may consider itself, and live according to its own nature; that is, seek to be
regulated according to its own nature, viz., under Him to whom it ought to be subject, and above those things to which it is to be preferred; under Him by whom it
ought to be ruled, above those things which it ought to rule. For it does many things through vicious desire, as though in forgetfulness of itself. For it sees some things
intrinsically excellent, in that more excellent nature which is God: and whereas it ought to remain steadfast that it may enjoy them, it is turned away from Him, by wishing
to appropriate those things to itself, and not to be like to Him by His gift, but to be what He is by its own, and it begins to move and slip gradually down into less and
less, which it thinks to be more and more; for it is neither sufficient for itself, nor is anything at all sufficient for it, if it withdraw from Him who is alone sufficient: and so
through want and distress it becomes too intent upon its own actions and upon the unquiet delights which it obtains through them: and thus, by the desire of acquiring
knowledge from those things that are without, the nature of which it knows and loves, and which it feels can be lost unless held fast with anxious care, it loses its
security, and thinks of itself so much the less, in proportion as it feels the more secure that it cannot lose itself. So, whereas it is one thing not to know oneself, and
another not to think of oneself (for we do not say of the man that is skilled in much learning, that he is ignorant of grammar, when he is only not thinking of it, because he
is thinking at the time of the art of medicine);-whereas, then, I say it is one thing not to know oneself, and another not to think of oneself, such is the strength of love,
that the mind draws in with itself those things which it has long thought of with love, and has grown into them by the close adherence of diligent study, even when it
returns in some way to think of itself. And because these things are corporeal which it loved externally through the carnal senses; and because it has become entangled
with them by a kind of daily familiarity, and yet cannot carry those corporeal things themselves with itself internally as it were into the region of incorporeal nature;
therefore it combines certain images of them, and thrusts them thus made from itself into itself. For it gives to the forming of them somewhat of its own substance, yet
preserves the while something by which it may judge freely of the species of those images; and this something is more properly the mind, that is, the rational
understanding, which is preserved that it may judge. For we see that we have those parts of the soul which are informed by the likenesses of corporeal things, in
common also with beasts.

Chapter 6

The Opinion Which the Mind Has of Itself Is Deceitful

8. But the mind errs, when it so lovingly and intimately connects itself with these images, as even to consider itself to be something of the same kind. For so it is
conformed to them to some extent, not by being this, but by thinking it is so: not that it thinks itself to be an image, but outright that very thing itself of which it entertains
the image. For there still lives in it the power of distinguishing the corporeal thing which it leaves without, from the image of that corporeal thing which it contains
therefrom within itself: except when these images are so projected as if felt without and not thought within, as in the case of people who are asleep, or mad, or in a
trance.

Chapter 7

The Opinions of Philosophers Respecting the Substance of the Soul
What Is Meant By Finding The Opinions of Philosophers Respecting the Substance of the Soul-the Error of Those
Who Are of Opinion That the Soul Is Corporeal, Does Not Arise From Defective Knowledge of the Soul, But From
Their Adding Thereto Something Foreign to It-What Is Meant By Finding )

9. When, therefore, it thinks itself to be something of this kind, it thinks itself to be a corporeal thing; and since it is perfectly conscious of its own superiority, by which it
rules the body, it has hence come to pass that the question has been raised what part of the body has the greater power in the body; and the opinion has been held that
this is the mind, nay, that it is even the whole soul altogether. And some accordingly think it to be the blood, others the brain, others the heart; not as the Scripture says,
"I will praise Thee, O Lord, with my whole heart;" and, "Thou shall love the Lord thy God with all thine heart;" for this word by misapplication or metaphor is
transferred from the body to the soul; but they have simply thought it to be that small part itself of the body, which we see when the inward parts are rent asunder.
Others, again, have believed the soul to be made up of very minute and individual corpustules, which they call atoms, meeting in themselves and cohering. Others have
said that its substance is air, others fire. Others have been of opinion that it is no substance at all, since they could not think any substance unless it is body, and they did
not find that the soul was body; but it was in their opinion the tempering together itself of our body, or the combining together of the elements, by which-that flesh is as it
were conjoined. And hence all of these have held the soul to be mortal; since, whether it were body, or some combination of body, certainly it could not in either case
continue always without death. But they who have held its substance to be some kind of life the reverse of corporeal, since they have found it to be a life that animates
and quickens every living body, have by consequence striven also, according as each was able, to prove it immortal, since life cannot be without life.

For as to that fifth kind of body, I know not what, which some have added to the four well-known elements of the world, and have said that the soul was made of this,
I do not think we need spend time in discussing it in this place. For either they mean by body what we mean by it, viz., that of which a part is less than the whole in
extension of place, and they are to be reckoned among those who have believed the mind to be corporeal: or if they call either all substance, or all changeable
substance, body, whereas they know that not all substance is contained in extension of place by any length and breadth and height, we need not contend with them
about a question of words.

10. Now, in the case of all these opinions, any one who sees that the nature of the mind is at once substance, and yet not corporeal,-that is, that it does not occupy a
less extension of place with a less part of itself, and a greater with a greater,-must needs see at the same time that they who are of opinion that it is corporeal? do not
err from defect of knowledge concerning mind, but because they associate with it qualities without which they are not able to conceive any nature at all. For if you bid
them conceive of existence that is without corporeal phantasms, they hold it merely nothing. And so the mind would not seek itself, as though wanting to itself. For what
is so present to knowledge as that which is present to the mind? Or what is so present to the mind as the mind itself? And hence what is called "invention," if we
consider the origin of the word, what else does it mean, unless that to find out is to "come into" that which is sought? Those things accordingly which come into the mind
as it were of themselves, are not usually said to be found out, although they may be said to be known; since we did not endeavor by seeking to come into them, that is
to invent or find them out. And therefore, as the mind itself really seeks those things which are sought by the eyes or by any other sense of the body (for the mind
directs even the carnal sense, and then finds out or invents, when that sense comes to the things which are sought); so, too, it finds out or invents other things which it
ought to know, not with the medium of corporeal sense, but through itself, when it "comes into" them; and this, whether in the case of the higher substance that is in
God, or of the other parts of the soul; just as it does when it judges of bodily images themselves, for it finds these within, in the soul, impressed through the body.

Chapter 8

How the Soul Inquires Into Itself-Whence Comes the Error of the Soul Concerning Itself

11. It is then a wonderful question, in what manner the soul seeks and finds itself; at what it aims in order to seek, or whither it comes that it may come into or find out.
For what is so much in the mind as she mind itself? But because it is in those things which it thinks of with love, and is wont to be in sensible, that is, in corporeal things
with love, it is unable to be in itself without the images of those corporeal things. And hence shameful error arises to block its way, whilst it cannot separate from itself
the images of
 Copyright      (c)sensible things,Infobase
                    2005-2009,       so as to see itselfCorp.
                                              Media      alone. For they have marvellously cohered with it by the close adhesion of love. And herein consists its uncleanness;
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since, while it strives to think of itself alone, it fancies itself to be that, without which it cannot think of itself. When, therefore, it is bidden to become acquainted with
itself, let it not seek itself as though it were withdrawn from itself; but let it withdraw that which it has added to itself. For itself lies more deeply within, not only than
those sensible things, which are clearly without, but also than the images of them; which are indeed in some part of the soul, viz., that which beasts also have, although
11. It is then a wonderful question, in what manner the soul seeks and finds itself; at what it aims in order to seek, or whither it comes that it may come into or find out.
For what is so much in the mind as she mind itself? But because it is in those things which it thinks of with love, and is wont to be in sensible, that is, in corporeal things
with love, it is unable to be in itself without the images of those corporeal things. And hence shameful error arises to block its way, whilst it cannot separate from itself
the images of sensible things, so as to see itself alone. For they have marvellously cohered with it by the close adhesion of love. And herein consists its uncleanness;
since, while it strives to think of itself alone, it fancies itself to be that, without which it cannot think of itself. When, therefore, it is bidden to become acquainted with
itself, let it not seek itself as though it were withdrawn from itself; but let it withdraw that which it has added to itself. For itself lies more deeply within, not only than
those sensible things, which are clearly without, but also than the images of them; which are indeed in some part of the soul, viz., that which beasts also have, although
these want understanding, which is proper to the mind. As therefore the mind is within, it goes forth in some sort from itself, when it exerts the affection of love towards
these, as it were, footprints of many acts of attention. And these footprints are, as it were, imprinted on the memory, at the time when the corporeal things which are
without are perceived in such way, that even when those corporeal things are absent, yet the images of them are at hand to those who think of them. Therefore let the
mind become acquainted with itself, and not seek itself as if it were absent; but fix upon itself the act of [voluntary] attention, by which it was wandering among other
things, and let it think of itself. So it will see that at no time did it ever not love itself, at no time did it ever not know itself; but by loving another thing together with itself
it has confounded itself with it, and in some sense has grown one with it. And so, while it embraces diverse things, as though they were one, it has come to think those
things to be one which are diverse.

Chapter 9

The Mind Knows Itself By the Very Act of Understanding the Precept to Know Itself

12. Let it not therefore seek to discern itself as though absent, but take pains to discern itself as present. Nor let it take knowledge of itself as if it did not know itself,
but let it distinguish itself from that which it knows to be another. For how will it take pains to obey that very precept which is given it, "Know thyself," if it knows not
either what "know" means or what "thyself" means? But if it knows both, then it knows also itself. Since "know thyself" is not so said to the mind as is "Know the
cherubim and the seraphim;" for they are absent, and we believe concerning them, and according to that belief they are declared to be certain celestial powers. Nor yet
again as it is said, Know the will of that man: for this it is not within our reach to perceive at all, either by sense or understanding, unless by corporeal signs actually set
forth; and this in such a way that we rather believe than understand. Nor again as it is said to a man, Behold thy own face; which he can only do in a looking-glass. For
even our own face itself is out of the reach of our own seeing it; because it is not there where our look can be directed. But when it is said to the mind, Know thyself;
then it knows itself by that very act by which it understands the word "thyself;" and this for no other reason than that it is present to itself. But if it does not understand
what is said, then certainly it does not do as it is bid to do. And therefore it is bidden to do that thing which it does do, when it understands the very precept that bids it.

Chapter 10

Every Mind Knows Certainly Three Things Concerning Itself
Every Mind Knows Certainly Three Things Concerning Itself-That It Understands, That It Is, and That It Lives, )

13. Let it not then add anything to that which it knows itself to be, when it is bidden to know itself. For it knows, at any rate, that this is said to itself; namely, to the self
that is, and that lives, and that understands. But a dead body also is, and cattle live; but neither a dead body nor cattle understand. Therefore it so knows that it so is,
and that it so lives, as an understanding is and lives. When, therefore, for example's sake, the mind thinks itself air, it thinks that air understands; it knows, however, that
itself understands, but it does not know itself to be air, but only thinks so. Let it separate that which it thinks itself; let it discern that which it knows; let this remain to it,
about which not even have they doubted who have thought the mind to be this corporeal thing or that. For certainly every mind does not consider itself to be air; but
some think themselves fire, others the brain, and some one kind of corporeal thing, others another, as I have mentioned before; yet all know that they themselves
understand, and are, and live; but they refer understanding to that which they understand, but to be, and to live, to themselves. And no one doubts, either that no one
understands who does not live, or that no one lives of whom it is not true that he is; and that therefore by consequence that which understands both is and lives; not as a
dead body is which does not live, nor as a soul lives which does not understand, but in some proper and more excellent manner. Further, they know that they will, and
they equally know that no one can will who is not and who does not live; and they also refer that will itself to something which they will with that will. They know also
that they remember; and they know at the same time that nobody could remember, unless he both was and lived; but we refer memory itself also to something, in that
we remember those things. Therefore the knowledge and science of many things are contained in two of these three, memory and understanding; but will must be
present, that we may enjoy or use them. For we enjoy things known, in which things themselves the will finds delight for their own sake, and so reposes; but we use
those things, which we refer to some other thing which we are to enjoy. Neither is the life of man vicious and culpable in any other way, than as wrongly using and
wrongly enjoying. But it is no place here to discuss this.

14. But since we treat of the nature of the mind, let us remove from our consideration all knowledge which is received from without, through the senses of the body;
and attend more carefully to the position which we have laid down, that all minds know and are certain concerning themselves. For men certainly have doubted whether
the power of living, of remembering, of understanding, of willing, of thinking, of knowing, of judging, be of air, or of fire, or of the brain, or of the blood, or of atoms, or
besides the usual four elements of a fifth kind of body, I know not what; or ,whether the combining or tempering together of this our flesh itself has power to accomplish
these things. And one has attempted to establish this, and another to establish that. Yet who ever doubts that he himself lives, and remembers, and understands, and
wills, and thinks, and knows, and judges? Seeing that even if he doubts, he lives; if he doubts, he remembers why he doubts; if he doubts, he understands that he
doubts; if he doubts, he wishes to be certain; if he doubts, he thinks; if he doubts, he knows that he does not know; if he doubts, he judges that he ought not to assent
rashly. Whosoever therefore doubts about anything else, ought not to doubt of all these things; which if they were not, he would not be able to doubt of anything.

15. They who think the mind to be either a body or the combination or tempering of the body, will have all these things to seem to be in a subject, so that the substance
is air, or fire, or some other corporeal thing, which they think to be the mind; but that the understanding (intelligentia) is in this corporeal thing as its quality, so that this
corporeal tiring is the subject, but the understanding is in the subject: viz. that the mind is the subject, which they judge to be a corporeal thing, but the understanding
[intelligence], or any other of those things which we have mentioned as certain to us, is in that subject. They also hold nearly the same opinion who deny the mind itself
to be body, but think it to be the combination or tempering together of the body; for there is this difference, that the former say that the mind itself is the substance, in
which the understanding [intelligence] is, as in a subject; but the latter say that the mind itself is in a subject, viz. in the body, of which it is the combination or tempering
together. And hence, by consequence, what else can they think, except that the understanding also is in the same body as in a subject?

16. And all these do not perceive that the mind knows itself, even when it seeks for itself, as we have already shown. But nothing is at all rightly said to be known while
its substance is not known. And therefore, when the mind knows itself, it knows its own substance; and when it is certain about itself, it as certain about its own
substance. But it is certain about itself, as those things which are said, above prove convincingly; although it is not at all certain whether itself is air, or fire, or some
body, or some function of body. Therefore it is not any of these. And to that whole which is bidden to know itself, belongs this, that it is certain that it is not any of those
things of which it is uncertain, and is certain that it is that only, which only it is certain that it is. For it thinks in this way of fire, or air, and whatever else of the body it
thinks of. Neither can it in any way be brought to pass that it should so think that which itself is, as it thinks that which itself is not. Since it thinks all these things through
an imaginary phantasy, whether fire, or air, or this or that body or that part or combination and tempering together of the body: nor assuredly is it said to be all those
things, but some one of them. But if it were any one of them, it would think this one in a different manner from the rest viz. not through an imaginary phantasy, as absent
things are thought, which either themselves or some of like kind have been touched by the bodily sense; but by some inward, not feigned, but true presence (for nothing
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is more present to it than itself); just as it thinks that itself lives, and remembers, and understands, and wills. For it knows these things in itself, and does       not imagine
them as though it had touched them by the sense outside itself, as corporeal things are touched. And if it attaches nothing to itself from the thought of these things, so as
to think itself to be something of the kind, then whatsoever remains to it from itself that alone is itself.
thinks of. Neither can it in any way be brought to pass that it should so think that which itself is, as it thinks that which itself is not. Since it thinks all these things through
an imaginary phantasy, whether fire, or air, or this or that body or that part or combination and tempering together of the body: nor assuredly is it said to be all those
things, but some one of them. But if it were any one of them, it would think this one in a different manner from the rest viz. not through an imaginary phantasy, as absent
things are thought, which either themselves or some of like kind have been touched by the bodily sense; but by some inward, not feigned, but true presence (for nothing
is more present to it than itself); just as it thinks that itself lives, and remembers, and understands, and wills. For it knows these things in itself, and does not imagine
them as though it had touched them by the sense outside itself, as corporeal things are touched. And if it attaches nothing to itself from the thought of these things, so as
to think itself to be something of the kind, then whatsoever remains to it from itself that alone is itself.

Chapter 11

In Memory Understanding [or Intelligence] and Will We Have to Note Ability Learning and Use
In Memory, Understanding [or Intelligence], and Will, We Have to Note Ability, Learning, and Use-Memory,
Understanding, and Will Are One Essentially, and Three Relatively)

17. Putting aside, then, for a little while all other things, of which the mind is certain concerning itself, let us especially consider and discuss these three-memory,
understanding, will. For we may commonly discern in these three the character of the abilities of the young also; since the more tenaciously and easily a boy remembers,
and the more acutely he understands, and the more ardently he studies, the more praiseworthy is he in point of ability. But when the question is about any one's learning,
then we ask not how solidly and easily he remembers, or how shrewdly he understands; but what it is that he remembers, and what it is that he understands. And
because the mind is regarded as praiseworthy, not only as being learned, but also as being good, one gives heed not only to what he remembers and what he
understands, but also to what he wills (velit); not how ardently he wills, but first what it is he wills, and then how greatly he wills it. For the mind that loves eagerly is then
to be praised, when it loves that which ought to be loved eagerly. Since, then, we speak of these three-ability, knowledge, use-the first of these is to be considered
under the three heads, of what a man can do in memory, and understanding, and will. The second of them is to be considered in regard to that which any one has in his
memory and in his understanding, which he has attained by a studious will. But the third, viz. use, lies in the will, which handles those things that are contained in the
memory and understanding, whether it refer them to anything further, or rest satisfied with them as an end. For to use, is to take up something into the power of the will;
and to enjoy, is to use with joy, not any longer of hope, but of the actual thing. Accordingly, every one who enjoys, uses; for he takes up something into the power of
the will, wherein he also is satisfied as with an end. But not every one who uses, enjoys, if he has sought after that, which he takes up into the power of the will, not on
account of the thing itself, but on account of something else.

18. Since, then, these three, memory, understanding, wills are not three lives, but one life; nor three minds, but one mind; it follows certainly that neither are they three
substances, but one substance. Since memory, which is called life, and mind, and substance, is so called in respect to itself; but it is called memory, relatively to
something. And I should say the same also of understanding and of will, since they are called understanding and will relatively to something; but each in respect to itself
is life, and mind, and essence. And hence these three are one, in that they are one life, one mind, one essence; and whatever else they are severally called in respect to
themselves, they are called also together, not plurally, but in the singular number. But they are three, in that wherein they are mutually referred to each other; and if they
were not equal, and this not only each to each, but also each to all, they certainly could not mutually contain each other; for not only is each contained by each, but also
all by each. For I remember that I have memory and understanding, and will; and I understand that I understand, and will, and remember; and I will that I will, and
remember, and understand; and I remember together my whole memory, and understanding, and will. For that of my memory which I do not remember, is not in my
memory; and nothing is so much in the memory as memory itself. Therefore I remember the whole memory. Also, whatever I understand I know that I understand, and
I know that I will whatever I will; but whatever I know I remember. Therefore I remember the whole of my understanding, and the whole of my will. Likewise, when I
understand these three things, I understand them together as whole. For there is none of things intelligible which I do not understand, except what I do not know; but
what I do not know, I neither remember, nor will. Therefore, whatever of things intelligible I do not understand, it follows also that I neither remember nor will. And
whatever of things intelligible I remember and will, it follows that I understand. My will also embraces my whole understanding and my whole memory whilst I use the
whole that I understand and remember. And, therefore, while all are mutually comprehended by each, and as wholes, each as a whole is equal to each as a whole, and
each as a whole at the same time to all as wholes; and these three are one, one life, one mind, one essence.

Chapter 12

The Mind Is An Image of the Trinity in Its Own Memory and Understanding and Will

19. Are we, then, now to go upward, with whatever strength of purpose we may, to that chiefest and highest essence, of which the human mind is an inadequate image,
yet an image? Or are these same three things to be yet more distinctly made plain in the soul, by means of those things which we receive from without, through the
bodily sense, wherein the knowledge of corporeal things is impressed upon us in time? Since we found the mind itself to be such in its own memory, and understanding,
and will, that since it was understood always to know and always to will itself it was understood also at the same time always to remember itself, always to understand
and love itself, although not always to think of itself as separate from those things which are not itself; and hence its memory of itself, and understanding of itself, are with
difficult discerned in it. For in this case, where these two things are very closely con-joined, and one is not preceded by the other by any time at all, it looks as if they
were not two things, but one called by two names; and love itself is not so plainly felt to exist when the sense of need does not disclose it, since what is loved is always
at hand. And hence these things may be more lucidly set forth, even to men of duller minds, if such topics are treated of as are brought within reach of the mind in time,
and happen to it in time; while it remembers what it did not remember before, and sees what it did not see before, and loves what it did not love before. But this
discussion demands now another beginning, by reason of the measure of the present book.

Book 11
A Kind of Image of the Trinity Is Pointed Out, Even in the Outer Man; First of All, in Those Things Which Are Perceived from Without, viz.-In the Bodily Object That
Is Seen, and in the Form That Is Impressed by It Upon the Sight of the Seer, and in the Purpose of the Will That Combines the Two; Although These Three Are
Neither Mutually Equal, Nor of One Substance-Next, a Kind of Trinity, in Three Somewhats of One Substance, Is Observed to Exist in the Mind Itself, as It Were
Introduced There from Those Things That Are Perceived from Without; viz.-The Image of the Bodily Object Which Is in the Memory, and the Impression Formed
Therefrom When the Mind's Eye of the Thinker Is Turned to It, and the Purpose of the Will Combining Both-And This Latter Trinity Is Also Said to Pertain to the
Outer Man, in That It Is Introduced Into the Mind from Bodily Objects, Which Are Perceived from Without

Chapter 1

A Trace of the Trinity Also in the Outer Man

1. No one doubts that, as the inner man is endued with understanding, so is the outer with bodily sense. Let us try, then, if we can, to discover in this outer man also,
some trace, however slight, of the Trinity, not that itself also is in the same manner the; image of God. For the opinion of the apostle is evident, which declares the inner
man to be renewed in the knowledge of God after the image of Him that created him: whereas he says also in another place, "But though our outer man perish, yet the
inward man is renewed day by day." Let us seek, then, so far as we can, in that which perishes, some image of the Trinity, if not so express, yet perhaps more easy to
be  discerned.
 Copyright  (c)For  that outer man
                2005-2009,          also isMedia
                               Infobase     not called
                                                 Corp.man to no purpose, but because there is in it some likeness of the inner man. And owing to that very    order
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condition whereby we are made mortal and fleshly, we handle things visible more easily and more familiarly than things intelligible; since the former are outward, the
latter inward; and the former are perceived by the bodily sense, the latter are understood by the mind; and we ourselves, i.e. our minds, are not sensible things, that is,
bodies, but intelligible things, since we are life. And yet, as I said, we are so familiarly occupied with bodies, and our thought has projected itself outwardly with so
1. No one doubts that, as the inner man is endued with understanding, so is the outer with bodily sense. Let us try, then, if we can, to discover in this outer man also,
some trace, however slight, of the Trinity, not that itself also is in the same manner the; image of God. For the opinion of the apostle is evident, which declares the inner
man to be renewed in the knowledge of God after the image of Him that created him: whereas he says also in another place, "But though our outer man perish, yet the
inward man is renewed day by day." Let us seek, then, so far as we can, in that which perishes, some image of the Trinity, if not so express, yet perhaps more easy to
be discerned. For that outer man also is not called man to no purpose, but because there is in it some likeness of the inner man. And owing to that very order of our
condition whereby we are made mortal and fleshly, we handle things visible more easily and more familiarly than things intelligible; since the former are outward, the
latter inward; and the former are perceived by the bodily sense, the latter are understood by the mind; and we ourselves, i.e. our minds, are not sensible things, that is,
bodies, but intelligible things, since we are life. And yet, as I said, we are so familiarly occupied with bodies, and our thought has projected itself outwardly with so
wonderful a proclivity towards bodies, that, when it has been withdrawn from the uncertainty of things corporeal, that it may be fixed with a much more certain and
stable knowledge in that which is spirit, it flies back to those bodies, and seeks rest there whence it has drawn weakness. And to this its feebleness I we must suit our
argument; so that, if we would endeavor at any time to distinguish more aptly, and intimate more readily, the inward spiritual thing, we must take examples of likenesses
from outward things pertaining to the body. The outer man, then, endued as he is with the bodily sense, is conversant with bodies. And this bodily sense, as is easily
observed, is fivefold; seeing, hearing, smelling, tasting, touching. But it is both a good deal of trouble, and is not necessary, that we should inquire of all these five senses
about that which we seek. For that which one of them declares to us, holds also good in the rest. Let us use, then, principally the testimony of the eyes. For this bodily
sense far surpasses the rest; and in proportion to its difference of kind, is nearer to the sight of the mind.

Chapter 2

A Certain Trinity in the Sight-That There Are Three Things in Sight Which Differ in Their Own Nature
the Matter Is Shown More Clearly By An Example A Certain Trinity in the Sight-That There Are Three Things in
Sight, Which Differ in Their Own Nature-in What Manner From a Visible Thing Vision Is Produced, or the Image of
That Thing Which Is Seen-the Matter Is Shown More Clearly By An Example-How These Three Combine in One )

2. When, then, we see any corporeal object, these three things, as is most easy to do, are to be considered and distinguished: First, the object itself which we see;
whether a stone, or flame, or any other thing that can be seen by the eyes; and this certainly might exist also already before it was seen; next, vision or the act of seeing,
which did not exist before we perceived the object itself which is presented to the sense; in the third place, that which keeps the sense of the eye in the object seen, so
long as it is seen, viz. the attention of the mind. In these three, then, not only is there an evident distinction, but also a diverse nature. For, first, that visible body is of a
far different nature from the sense of the eyes, through the incidence of which sense upon it vision arises. And what plainly is vision itself other than perception informed
by that thing which is perceived? Although there is no vision if the visible object be withdrawn, nor could there be any vision of the kind at all if there were no body that
could be seen; yet the body by which the sense of the eyes is informed, when that body is seen, and the form itself which is imprinted by it upon the sense, which is
called vision, are by no means of the same substance. For the body that is seen is, in its own nature, separable; but the sense, which was already in the living subject,
even before it saw what it was able to see, when it fell in with something visible,-or the vision which comes to be in the sense from the visible body when now brought
into connection with it and seen,-the sense, then, I say, or the vision, that is, the sense informed from without, belongs to the nature of the living subject, which is
altogether other than that body which we perceive by seeing, and by which the sense is not so formed as to be sense, but as to be vision. For unless the sense were
also in us before the presentation to us of the sensible object, we should not differ from the blind, at times when we are seeing nothing, whether in darkness, or when
our eyes are closed. But we differ from them in this, that there is in us, even when we are not seeing, that whereby we are able to see, which is called the sense;
whereas this is not in them, nor are they called blind for any other reason than because they have it not. Further also, that attention of the mind which keeps the sense in
that thing which we see, and connects both, not only differs from that visible thing in its nature; in that the one is mind, and the other body; but also from the sense and
the vision itself: since this attention is the act of the mind alone; but the sense of the eyes is called a bodily sense, for no other reason than because the eyes themselves
also are members of the body; and although an inanimate body does not perceive, yet the soul commingled with the body perceives through a corporeal instrument, and
that instrument is called sense. And this sense, too, is cut off and extinguished by suffering on the part of the body, when any one is blinded; while the mind remains the
same; and its attention, since the eyes are lost, has not, indeed, the sense of the body which it may join, by seeing, to the body without it, and so fix its look thereupon
and see it, yet by the very effort shows that, although the bodily sense be taken away, itself can neither perish nor be diminished. For there remains unimpaired a desire
[appetitus] of seeing, whether it can be carried into effect or not. These three, then, the body that is seen, and vision itself, and the attention of mind which joins both
together, are manifestly distinguishable, not only on account of the properties of each, but also on account of the difference of their natures.

3. And since, in this case, the sensation does not proceed from that body which is seen, but from the body of the living being that perceives, with which the soul is
tempered together in some wonderful way of its own; yet vision is produced, that is, the sense itself is informed, by the body which is seen; so that now, not only is
there the power of sense, which can exist also unimpaired even in darkness, provided the eyes are sound, but also a sense actually informed, which is called vision.
Vision, then, is produced from a thing that is visible; but not from that alone, unless there be present also one who sees. Therefore vision is produced from a thing that is
visible, together with one who sees; in such way that, on the part of him who sees, there is the sense of seeing and the intention of looking and gazing at the object;
while yet that information of the sense, which is called vision, is imprinted only by the body which is seen, that is, by some visible thing; which being taken away, that
form remains no more which was in the sense so long as that which was seen was present: yet the sense itself remains, which existed also before anything was
perceived; just as the trace of a thing in water remains so long as the body itself, which is impressed on it, is in the water; but if this has been taken away, there will no
longer be any such trace, although the water remains, which existed also before it took the form of that body. And therefore we cannot, indeed, say that a visible thing
produces the sense; yet it produces the form, which is, as it were, its own likeness, which comes to be in the sense, when we perceive anything by seeing. But we do
not distinguish, through the same sense, the form of the body which we see, from the form which is produced by it in the sense of him who sees; since the union of the
two is so close that there is no room for distinguishing them. But we rationally infer that we could not have sensation at all, unless some similitude of the body seen was
wrought in our own sense. For when a ring is imprinted on wax, it does not follow that no image is produced, because we cannot discern it unless when it has been
separated. But since, after the wax is separated, what was made remains, so that it can be seen; we are on that account easily persuaded that there was already also in
the wax a form impressed from the ring before it was separated from it. But if the ring were imprinted upon a fluid, no image at all would appear when it was
withdrawn; and yet none the less for this ought the reason to discern that there was in that fluid before the ring was withdrawn a form of the ring produced from the ring,
which is to be distinguished from that form which is in the ring, whence that form was produced which ceases to be when the ring is withdrawn, although that in the ring
remains, whence the other was produced. And so the [sensuous] perception of the eyes may not be supposed to contain no image of the body, which is seen as long as
it is seen, [merely] because when that is withdrawn the image does not remain. And hence it is very difficult to persuade men of duller mind that an image of the visible
thing is formed in our sense, when we see it, and that this same form is vision.

4. But if any perhaps attend to what I am about to mention, they will find no such trouble in this inquiry. Commonly, when we have looked for some little time at a light,
and then shut our eyes, there seem to play before our eyes certain bright colors variously changing themselves, and shining less and less until they wholly cease; and
these we must understand to be the remains of that form which was wrought in the sense, while the shining body was seen, and that these variations take place in them
as they slowly and step by step fade away. For the lattices, too, of windows, should we happen to be gazing at them, appear often in these colors; so that it is evident
that our sense is affected by such impressions from that thing which is seen. That form therefore existed also while we were seeing, and at that time it was more clear
and express. But it was then closely joined with the species of that thing which was being perceived, so that it could not be at all distinguished from it; and this was
vision itself. Why, even when the little flame of a lamp is in some way, as it were, doubled by the divergent rays of the eyes, a twofold vision comes to pass, although
the thing which is seen is one. For the same rays, as they shoot forth each from its own eye, are affected severally, in that they are not allowed to meet evenly and
conjointly, in regarding that corporeal thing, so that one combined view might be formed from both. And so, if we shut one eye, we shall not see two flames, but one as
it really is. But why, if we shut the left eye, that appearance ceases to be seen, which was on the right; and if, in turn, we shut the right eye, that drops out of existence
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which   was on the left, is a matter both tedious in itself, and not necessary at all to our present subject to inquire and discuss. For it is enough for the business in hand to
consider, that unless some image,precisely like the thing we perceive, were produced in our sense, the appearance of the flame would not be doubled according to the
number of the eyes; since a certain way of perceiving has been employed, which could separate the union of rays. Certainly nothing that is really single can be seen as if
vision itself. Why, even when the little flame of a lamp is in some way, as it were, doubled by the divergent rays of the eyes, a twofold vision comes to pass, although
the thing which is seen is one. For the same rays, as they shoot forth each from its own eye, are affected severally, in that they are not allowed to meet evenly and
conjointly, in regarding that corporeal thing, so that one combined view might be formed from both. And so, if we shut one eye, we shall not see two flames, but one as
it really is. But why, if we shut the left eye, that appearance ceases to be seen, which was on the right; and if, in turn, we shut the right eye, that drops out of existence
which was on the left, is a matter both tedious in itself, and not necessary at all to our present subject to inquire and discuss. For it is enough for the business in hand to
consider, that unless some image,precisely like the thing we perceive, were produced in our sense, the appearance of the flame would not be doubled according to the
number of the eyes; since a certain way of perceiving has been employed, which could separate the union of rays. Certainly nothing that is really single can be seen as if
it were double by one eye, draw it down, or press, or distort it as you please, if the other is shut.

5. The case then being so, let us remember how these three things, although diverse in nature, are tempered together into a kind of unity; that is, the form of the body
which is seen, and the image of it impressed on the sense, which is vision or sense informed, and the will of the mind which applies the sense to the sensible thing, and
retains the vision itself in it. The first of these, that is, the visible thing itself, does not belong to the nature of the living being, except when we discern our own body. But
the second belongs to that nature to this extent, that it is wrought in the body, and through the body in the soul; for it is wrought in the sense, which is neither without the
body nor without the soul. But the third is of the soul alone, because it is the will. Although then the substances of these three are so different, yet they coalesce into
such a unity that the two former can scarcely be distinguished, even with the intervention of the reason as judge, namely the form of the body which is seen, and the
image of it which is wrought in the sense, that is, vision. And the will so powerfully combines these two, as both to apply the sense, in order to be informed, to that thing
which is perceived, and to retain it when informed in that thing. And if it is so vehement that it can be called love, or desire, or lust, it vehemently affects also the rest of
the body of the living being; and where a duller and harder matter does not resist, changes it into like shape and color. One may see the little body of a chameleon vary
with ready change, according to the colors which it sees. And in the case of other animals, since their grossness of flesh does not easily admit change, the offspring, for
the most part, betray the particular fancies of the mothers, whatever it is that they have beheld with special delight. For the more tender, and so to say, the more
formable, are the primary seeds, the more effectually and capably they follow the bent of the soul of the mother, and the phantasy that is wrought in it through that body,
which it has greedily beheld. Abundant instances might be adduced, but one is sufficient, taken from the most trustworthy books; viz. what Jacob did, that the sheep
and goats might give birth to offspring of various colors, by placing variegated rods before them in the troughs of water for them to look at as they drank, at the time
they had conceived.

Chapter 3

The Unity of the Three Takes Place in Thought Viz.
The Unity of the Three Takes Place in Thought, Viz.-of Memory, of Ternal Vision,And of Will Combining Both )

6. The rational soul, however, lives in a degenerate fashion,when it lives according to a trinity of the outer man; that is, when it applies to those things which form the
bodily sense from without, not a praiseworthy will, by which to refer them to some useful end, but a base desire, by which to cleave to them. Since even if the form of
the body, which was corporeally perceived, be withdrawn, its likeness remains in the memory, to which the will may again direct its eye, so as to be formed thence
from within, as the sense was formed from without by the presentation of the sensible body. And so that trinity is produced from memory, from internal vision, and from
the will which unites both. And when these three things are combined into one, from that combination itself they are called conception. And in these three there is no
longer any diversity of substance. For neither is the sensible body there, which is altogether distinct from the nature of the living being, nor is the bodily sense there
informed so as to produce vision, nor does the will itself perform its office of applying the sense, that is to be informed, to the sensible body, and of retaining it in it when
informed; but in place of that bodily species which was perceived from without, there comes the memory retaining that species which the soul has imbibed through the
bodily sense; and in place of that vision which was outward when the sense was informed through the sensible body, there comes a similar vision within, while the eye
of the mind is informed from that which the memory retains, and the corporeal things that are thought of are absent; and the will itself, as before it applied the sense yet
to be informed to the corporeal thing presented from without, and united it thereto when informed, so now converts the vision of the recollecting mind to memory, in
order that the mental sight may be informed by that which the memory has retained, and so there may be in the conception a like vision. And as it was the reason that
distinguished the visible appearance by which the bodily sense was informed, from the similitude of it, which was wrought in the sense when informed in order to
produce vision (otherwise they had been so united as to be thought altogether one and the same); so, although that phantasy also, which arises from the mind thinking of
the appearance of a body that it has seen, consists of the similitude of the body which the memory retains, together with that which is thence formed in the eye of the
mind that recollects; yet it so seems to be one and single, that it can only be discovered to be two by the judgment of reason, by which we understand that which
remains in the memory, even when we think it from some other source, to be a different thing from that which is brought into being when we remember, that is, come
back again to the memory, and there find the same appearance. And if this were not now there, we should say that we had so forgotten as to be altogether unable to
recollect. And if the eye of him who recollects were not informed from that thing which was in the memory, the vision of the thinker could in no way take place; but the
conjunction of both, that is, of that which the memory retains, and of that which is thence expressed so as to inform the eye of him who recollects, makes them appear
as if they were one, because they are exceedingly like. But when the eye of the concipient is turned away thence, and has ceased to look at that which was perceived in
the memory, then nothing of the form that was impressed thereon will remain in that eye, and it will be informed by that to which it had again been turned, so as to bring
about another conception. Yet that remains which it has left in the memory, to which it may again be turned when we recollect it, and being turned thereto may be
informed by it, and become one with that whence it is informed.

Chapter 4

How This Unity Comes to Pass

7. But if that will which moves to and fro, hither and thither, the eye that is to be informed, and unites it when formed, shall have wholly converged to the inward
phantasy, and shall have absolutely turned the mind's eye from the presence of the bodies which lie around the senses, and from the l very bodily senses themselves,
and shall have, wholly turned it to that image, which is perceived within; then so exact a likeness of the bodily species expressed from the memory is presented, that not
even reason itself is permitted to discen whether the body itself is seen without, or only something of the kind thought of within. For men sometimes either allured or
frightened by over-much thinking of visible things, have even suddenly uttered words accordingly, as if in real fact they were engaged in the very midst of such actions
or sufferings. And I remember some one telling me that he was wont to perceive in thought, so distinct and as it were solid, a form of a female body, as to be moved, as
though it were a reality. Such power has the soul over its own body, and such influence has it in turning and changing the quality of its [corporeal] garment; just as a man
may be affected when clothed, to whom his clothing sticks. It is the same kind of affection, too, with which we are beguiled through imaginations in sleep. But it makes
a very great difference, whether the senses of the body are lulled to torpor, as in the case of sleepers, or disturbed from their inward structure, as in the case of
madmen, or distracted in some other mode, as in that of diviners or prophets; and so from one or other of these causes, the intention of the mind is forced by a kind of
necessity upon those images which occur to it, either from memory, or by some other hidden force through certain spiritual commixtures of a similarly spiritual
substance: or whether, as sometimes happens to people in health and awake, that the will occupied by thought turns itself away from the senses, and so informs the eye
of the mind by various images of sensible things, as though those sensible things themselves were actually perceived. But these impressions of images not only take
place when the will is directed upon such things by desiring them, but also when, in order to avoid and guard against them, the mind is carried away to look upon these
very thing so as to flee from them. And hence, not only desire, but fear, causes both the bodily eye to be informed by the sensible things themselves, and the mental eye
(acies) by the images of those sensible things. Accordingly, the more vehement has been either fear or desire, the more distinctly is the eye informed, whether in the
case of him who [sensuously] perceives by means of the body that which lies close to him in place, or in the case of him who conceives from the image of the body
which is contained in the memory. What then a body in place is to the bodily sense, that, the similitude of a body in memory is to the eye of the mind; and what the
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vision of one who looks at a thing is to that appearance of the body from which the sense is informed, that, the vision of a concipient is to the image Page        85 / 185
                                                                                                                                                            of the body
established in the memory, from which the eye of the mind is informed; and what the intention of the will is towards a body seen and the vision to be combined with it, in
order that a certain unity of three things may therein take place, although their nature is diverse, that, the same intention of the will is towards combining the image of the
very thing so as to flee from them. And hence, not only desire, but fear, causes both the bodily eye to be informed by the sensible things themselves, and the mental eye
(acies) by the images of those sensible things. Accordingly, the more vehement has been either fear or desire, the more distinctly is the eye informed, whether in the
case of him who [sensuously] perceives by means of the body that which lies close to him in place, or in the case of him who conceives from the image of the body
which is contained in the memory. What then a body in place is to the bodily sense, that, the similitude of a body in memory is to the eye of the mind; and what the
vision of one who looks at a thing is to that appearance of the body from which the sense is informed, that, the vision of a concipient is to the image of the body
established in the memory, from which the eye of the mind is informed; and what the intention of the will is towards a body seen and the vision to be combined with it, in
order that a certain unity of three things may therein take place, although their nature is diverse, that, the same intention of the will is towards combining the image of the
body which is in the memory, and the vision of the concipient, that is, the form which the eye of the mind has taken in returning to the memory, in order that here too a
certain unity may take place of three things, not now distinguished by diversity of nature, but of one and the same substance; because this whole is within, and the whole
is one mind.

Chapter 5

The Trinity of the Outer Man or of External Vision Is Not An Image of God
in External Vision the Form of the Corporeal Thing Is As It Were the Parent Vision the Offspring; But the Will
That Unites These Suggests the Holy Spirit The Trinity of the Outer Man, or of External Vision, Is Not An Image
of God-the Likeness of God Is Desired Even in Sins-in External Vision the Form of the Corporeal Thing Is As It
Were the Parent, Vision the Offspring; But the Will That Unites These Suggests the Holy Spirit )

8. But as, when [both] the form and species of a body have perished, the will cannot recall to it the sense of perceiving; so, when the image which memory bears is
blotted out by forgetfulness, the will will be unable to force back the eye of the mind by recollection, so; as to be formed thereby. But because the i mind has great
power to imagine not only things forgotten, but also things that it never l saw, or experienced, either by increasing, or diminishing, or changing, or compounding, after its
pleasure, those which have not dropped out of its remembrance, it often imagines things to be such as either it knows they are not, or does not know that they are. And
in this case we have to take care, lest it either speak falsely that it may deceive, or hold an opinion so as to be deceived. And if it avoid these two evils, then imagined
phantasms do not hinder it: just as sensible things experienced or retained by memory do not hinder it, if they are neither passionately sought for when pleasant, nor
basely shunned when unpleasant. But when the will leaves better things, and greedily wallows in these, then it becomes unclean; and they are so thought of hurtfully,
when they are present, and also more hurtfully when they are absent. And he therefore lives badly and degenerately who lives according to the trinity of the outer man;
because it is the purpose of using things sensible and corporeal, that has begotten also that trinity, which although it imagines within, yet imagines things without. For no
one could use those things even well, unless the images of things perceived by the senses were retained in the memory. And unless the will for the greatest part dwells in
the higher and interior things, and unless that will itself, which is accommodated either to bodies without, or to the images of them within, refers whatever it receives in
them to a better and truer life, and rests in that end by gazing at which it judges that those things ought to be done; what else do we do, but that which the apostle
prohibits us from doing, when he says, "Be not conformed to this world"? And therefore that trinity is not an image of God since it is produced in the mind itself through
the bodily sense, from the lowest, that is, the corporeal creature, than which the mind is higher. Yet neither is it altogether dissimilar: for what is there that has not a
likeness of God, in proportion to its kind and measure, seeing that God made all things very good, and for no other reason except that He Himself is supremely good?
In so far, therefore, as anything that is, is good, in so far plainly it has still some likeness of the supreme good, at however, great a distance; and if a natural likeness,
then certainly a right and well-ordered one; but if a faulty likeness, then certainly a debased and perverse one. For even souls in their very sins strive after nothing else
but some kind of likeness of God, in a proud and preposterous, and, so to say, slavish liberty. So neither could our first parents have been persuaded to sin unless it
had been said, "Ye shall be as gods." No doubt every thing in the creatures which is in any way like God, is not also to be called His image; but that alone than which
He Himself alone is higher. For that only is in all points copied from Him, between which and Himself no nature is interposed.

9. Of that vision then; that is, of the form which is wrought in the sense of him who sees; the form of the bodily thing from which it is wrought, is, as it were, the parent.
But it is not a true parent; whence neither is that a true offspring; for it is not altogether born therefrom, since something else is applied to the bodily thing in order that it
may be formed from it, namely, the sense of him who sees. And for this reason, to love this is to be estranged.4 Therefore the will which unites both, viz. the quasi-
parent and the quasi-child, is more spiritual than either of them. For that bodily thing which is discerned, is not spiritual at all. But the vision which comes into existence
in the sense, has something spiritual mingled with it, since it cannot come into existence without the soul. But it is not wholly spiritual; since that which is formed is a
sense of the body. Therefore the will which unites both is confessedly more spiritual, as I have said; and so it begins to suggest (insinuare), as it were, the person of the
Spirit in the Trinity. But it belongs more to the sense that is formed, than to the bodily thing whence it is formed. For the sense and will of an animate being belongs to
the soul, not to the stone or other bodily thing that is seen. It does not therefore proceed from that bodily thing as from a parent; yet neither does it proceed from that
other as it were offspring, namely, the vision and form that is in the sense. For the will existed before the vision came to pass, which will applied the sense that was to be
formed to the bodily thing that was to be discerned; but it was not yet satisfied. For how could that which was not yet seen satisfy? And satisfaction means a will that
rests content. And, therefore, we can neither call the will the quasi-offspring of vision, since it existed before vision; nor the quasi-parent, since that vision was not
formed and expressed from the will, but from the bodily thing that was seen.

Chapter 6

Of What Kind We Are to Reckon the Rest (Requles) and End (Finis) of the Will in Vision

10. Perhaps we can rightly call vision the end and rest of the will, only with respect tO this one object [namely, the bodily thing that is visible]. For it will not will nothing
else merely because it sees something which it is now willing. It is not therefore the whole will itself of the man, of which the end is nothing else than blessedness; but the
will provisionally directed to this one object, which has as its end in seeing, nothing but vision, whether it refer the thing seen to any other thing or not. For if it does not
refer the vision to anything further, but wills only to see this, there can be no question made about showing that the end of the will is the vision; for it is manifest. But if it
does refer it to anything further, then certainly it does will something else, and it will not be now a will merely to see; or if to see, not one to see the particular thing. Just
as, if any one wished to see the scar, that from thence he might learn that there had been a wound; or wished to see the window, that through the window he might see
the passers-by: all these and other such acts of will have their own proper [proximate] ends, which are referred to that [final] end of the will by which we will to live
blessedly, and to attain to that life which is not referred to anything else, but suffices of itself to him who loves it. The will then to see, has as its end vision; and the will to
see this particular thing, has as its end the vision of this particular thing. Therefore the will to see the scar, desires its own end, that is, the vision of the scar, and does not
reach beyond it; for the will to prove that there had been a wound, is a distinct will, although dependent upon that, of which the end also is to prove that there had been
a wound. And the will to see the window, has as its end the vision of the window; for that is another and further will which depends upon it, viz. to see the passers-by
through the window, of which also the end is the vision of the passers-by. But all the several wills that are bound to each other, are a once right, if that one is good, to
which all are referred; and if that is bad, then all are bad. And so the connected series of right wills is a sort of road which consists as it were of certain steps, whereby
to ascend to blessedness; but the entanglement of depraved and distorted wills is a bond by which he will be bound who thus acts, so as to be cast into outer darkness.
Blessed therefore are they who in act and character sing the song of the steps [degrees]; and woe to those that draw sin, as it were a long rope. And it is just the same
to speak of the will being in repose, which we call its end, if it is still referred to something further, as if we should say that the foot is at rest in walking, when it is placed
there, whence yet another foot may be planted in the direction of the man's steps. But if something so satisfies, that the will acquiesces in it with a certain delight; it is
nevertheless not yet that to which the man ultimately tends; but this too is referred to something further, so as to be regarded not as the native country of a citizen, but as
a place of refreshment, or even of stopping, for a traveller.
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Chapter 7

There Is Another Trinity in the Memory of Him Who Thinks over Again What He Has Seen
to speak of the will being in repose, which we call its end, if it is still referred to something further, as if we should say that the foot is at rest in walking, when it is placed
there, whence yet another foot may be planted in the direction of the man's steps. But if something so satisfies, that the will acquiesces in it with a certain delight; it is
nevertheless not yet that to which the man ultimately tends; but this too is referred to something further, so as to be regarded not as the native country of a citizen, but as
a place of refreshment, or even of stopping, for a traveller.

Chapter 7

There Is Another Trinity in the Memory of Him Who Thinks over Again What He Has Seen

11. But yet again, take the case of another trinity, more inward indeed than that which is in things sensible, and in the senses, but which is yet conceived from thence;
while now it is no longer the sense of the body that is informed from the body, but the eye of the mind that is informed from the memory, since the species of the body
which we perceived from without has inhered in the memory itself. And that species, which is in the memory, we call the quasi-parent of that which is wrought in the
phantasy of one who conceives. For it was in the memory also, before we conceived it, just as the body was in place also before we [sensuously] perceived it, in order
that vision might take place. But when it is conceived, then from that form which the memory retains, there is copied in the mind's eye (acie) of him who conceives, and
by remembrance is formed, that species, which is the quasi-offspring of that which the memory retains. But neither is the one a true parent, nor the other a true
offspring. For the mind's vision which is formed from memory when we think anything by recollection, does not proceed from that species which we remember as seen;
since we could not indeed have remembered those things, unless we had seen them; yet the mind's eye, which is informed by the recollection, existed also before we
saw the body that we remember; and therefore how much more before we committed it to memory? Although therefore the form which is wrought in the mind's eye of
him who remembers, is wrought from that form which is in the memory; yet the mind's eye itself does not exist from thence, but existed before it. And it follows, that if
the one is not a true parent, neither is the other a true offspring. But both that quasi-parent and that quasi-offspring suggest something, whence the inner and truer things
may appear more practically and more certainly.

12. Further, it is more difficult to discern clearly, whether the will which connects the vision to the memory is not either the parent or the offspring of some one of them;
and the likeness and equality of the same nature and substance cause this difficulty of distinguishing. For it is not possible to do in this case, as with the sense that is
formed from without (which is easily discerned from the sensible body, and again the will from both), on account of the difference of nature which is mutually in all three,
and of which we have treated sufficiently above. For although this trinity, of which we at present speak, is introduced into the mind from without; yet it is transacted
within, and there is no part of it outside of the nature of the mind itself. In what way, then, can it be demonstrated that the will is neither the quasi-parent, nor the quasi-
offspring, either of the corporeal likeness which is contained in the memory, or of that which is copied thence in recollecting; when it so unites both in the act of
conceiving, as that they appear singly as one, and cannot be discerned except by reason? It is then first to be considered that there cannot be any will to remember,
unless we retain in the recesses of the memory either the whole, or some part, of that thing which we wish to remember. For the very will to remember cannot arise in
the case of a thing which we have forgotten altogether and absolutely; since we have already remembered that the thing which we wish to remember is or has been, in
our memory. For example, if I wish to remember what I supped on yesterday, either I have already remembered that I did sup, or if not yet this, at least I have
remembered something about that time itself, if nothing else; at all events, I have remembered yesterday, and that part of yesterday in which people usually sup, and
what supping is. For if I had not remembered anything at all of this kind, I could not wish to remember what I supped on yesterday. Whence we may perceive that the
will of remembering proceeds, indeed, from those things which are retained in the memory, with the addition also of those which, by the act of discerning, are copied
thence through recollection; that is, from the combination of something which we have remembered, and of the vision which was thence wrought, when we
remembered, in the mind's eye of him who thinks. But the will itself which unites both requires also some other thing, which is, as it were, close at hand, and adjacent to
him who remembers. There are, then, as many trinities of this kind as there are remembrances; because there is no one of them wherein there are not these three things,
viz. that which was stored up in the memory also before it was thought, and that which takes place in the conception when this is discerned, and the will that unites both,
and from both and itself as a third, completes one single thing. Or is it rather that we so recognize some one trinity in this kind, as that we are to speak generally, of
whatever corporeal species lie hidden in the memory, as of a single unity, and again of the general vision of the mind which remembers and conceives such things, as of
a single unity, to the combination of which two there is to be joined as a third the will that combines them, that this whole may be a certain unity made up from three?

Chapter 8

Different Modes of Conceiving

But since the eye of the mind cannot look at all things together, in one glance, which the memory retains, these trinities of thought alternate in a series of withdrawals and
successions, and so that trinity becomes most innumerably numerous; and yet not infinite, if it pass not beyond the number of things stored up in the memory. For,
although we begin to reckon from the earliest perception which any one has of material things through any bodily sense, and even take in also those things which he has
forgotten, yet the number would undoubtedly be certain and determined, although innumerable. For we not only call infinite things innumerable, but also those, which,
although finite, exceed any one's power of reckoning.

13. But we can hence perceive a little more clearly that what the memory stores up and retains is a different thing from that which is thence copied in the conception of
the man who remembers, although, when both are combined together, they appear to be one and the same; because we can only remember just as many species of
bodies as we have actually seen, and so great, and such, as we have actually seen; for the mind imbibes them into the memory from the bodily sense; whereas the things
seen in conception, although drawn from those things which are in the memory, yet are multiplied and varied innumerably, and altogether without end. For I remember,
no doubt, but one sun, because according to the fact, I have seen but one; but if I please, I conceive of two, or three, or as many as I will; but the vision of my mind,
when I conceive of many, is formed from the same memory by which I remember one. And I remember it just as large as I saw it. For if I remember it as larger or
smaller than I saw it, then I no longer remember what I saw, and so I do not remember it. But because I remember it, I remember it as large as I saw it; yet I conceive
of it as greater or as less according to my will. And I remember it as I saw it; but I conceive of it as running its course as I will, and as standing still where I will, and as
coming whence I will, and whither I will. For it is in my power to conceive of it as square, although I remember it as round; and again, of what color I please, although I
have never seen, and therefore do not remember, a green sun; and as the sun, so all other things. But owing to the corporeal and sensible nature of these forms of
things, the mind falls into error when it imagines them to exist without, in the same mode in which it conceives them within, either when they have already ceased to exist
without, but are still retained in the memory, or when in any other way also, that which we remember is formed in the mind, not by faithful recollection, but after the
variations of thought.

14. Yet it very often happens that we believe also a true narrative, told us by others, of things which the narrators have themselves perceived by their senses. And in this
case, when we conceive the things narrated to us, as we hear them, the eye of the mind does not seem to be turned back to the memory, in order to bring up visions in
our thoughts; for we do not conceive these things from our own recollection, but upon the narration of another; and that trinity does not here seem to come to its
completion, which is made when the species lying hid in the memory, and the vision of the man that remembers, are combined by will as a third. For I do not conceive
that which lay hid in my memory, but that which I hear, when anything is narrated to me. I am not speaking of the words themselves of the speaker, lest any one should
suppose that I have gone off to that other trinity, which is transacted without, in sensible things, or in the senses: but I am conceiving of those species of material things,
which the narrator signifies to me by words and sounds; which species certainly I conceive of not by remembering, but by hearing. But if we consider the matter more
carefully, even in this case, the limit of the memory is not overstepped. For I could not even understand the narrator, if I did not remember generically the individual
things of which he speaks, even although I then hear them for the first time as connected together in one tale. For he who, for instance, describes to me some mountain
stripped of timber, and clothed with olive trees, describes it to me who remembers the species both of mountains, and of timber, and of olive trees; and if I had
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forgotten    (c) 2005-2009,
           these, I should notInfobase    Media
                                know at all      Corp.
                                             of what                                                                                                       Page
                                                     he was speaking, and therefore could not conceive that description. And so it comes to pass, that every    one87who/ 185
conceives things corporeal, whether he himself imagine anything, or hear, or read, either a narrative of things past, or a foretelling of things future, has recourse to his
memory, and finds there the limit and measure of all the forms at which he gazes in his thought. For no one can conceive at all, either a color or a form of body, which
which the narrator signifies to me by words and sounds; which species certainly I conceive of not by remembering, but by hearing. But if we consider the matter more
carefully, even in this case, the limit of the memory is not overstepped. For I could not even understand the narrator, if I did not remember generically the individual
things of which he speaks, even although I then hear them for the first time as connected together in one tale. For he who, for instance, describes to me some mountain
stripped of timber, and clothed with olive trees, describes it to me who remembers the species both of mountains, and of timber, and of olive trees; and if I had
forgotten these, I should not know at all of what he was speaking, and therefore could not conceive that description. And so it comes to pass, that every one who
conceives things corporeal, whether he himself imagine anything, or hear, or read, either a narrative of things past, or a foretelling of things future, has recourse to his
memory, and finds there the limit and measure of all the forms at which he gazes in his thought. For no one can conceive at all, either a color or a form of body, which
he never saw, or a sound which he never heard, or a flavor which he never tasted, or a scent which he never smelt, or any touch of a corporeal thing which he never
felt. But if no one conceives anything corporeal except what he has [sensuously] perceived, because no one remembers anything corporeal except what he has thus
perceived, then, as is the limit of perceiving in bodies, so is the limit of thinking in the memory. For the sense receives the species from that body which we perceive,
and the memory from the sense; but the mental eye of the concipient, from the memory.

15. Further, as the will applies the sense to the bodily object, so it applies the memory to the sense, and the eye of the mind of the concipient to the memory. But that
which harmonizes those things and unites them, itself also disjoins and separates them, that is, the will. But it separates the bodily senses from the bodies that are to be
perceived, by movement of the body, either to hinder our perceiving the thing, or that we may cease to perceive it: as when we avert our eyes from that which we are
unwilling to see, or shut them; so, again, the ears from sounds, or the nostrils from smells. So also we turn away from tastes, either by shutting the mouth, or by casting
the thing out of the mouth. In touch, also, we either remove the bodily thing, that we may not touch what we do not wish, or if we were already touching it, we fling or
push it away. Thus the will acts by movement of the body, so that the bodily sense shall not be joined to the sensible things. And it does this according to its power; for
when it endures hardship in so doing, on account of the condition of slavish mortality, then torment is the result, in such wise that nothing remains to the will save
endurance. But the will averts the memory from the sense; when, through its being intent on something else, it does not suffer things present to cleave to it. As any one
may see, when often we do not seem to ourselves to have heard some one who was speaking to us, because we were thinking of something else. But this is a mistake;
for we did hear, but we do not remember, because the words of the speaker presently slipped out of the perception of our ears, through the bidding of the will being
diverted elsewhere, by which they are usually fixed in the memory. Therefore, we should say more accurately in such a case, we do not remember, than, we did not
hear; for it happens even in reading, and to myself very frequently, that when I have read through a page or an epistle, I do not know what I have read, and I begin it
again. For the purpose of the will being fixed on something else, the memory was not so applied to the bodily sense, as the sense itself was applied to the letters. So,
too, any one who walks with the will intent on something else, does not know where he has got to; for if he had not seen, he would not have walked thither, or would
have felt his way in walking with greater attention, especially if he was passing through a place he did not know; yet, because he walked easily, certainly he saw; but
because the memory was not applied to the sense itself in the same way as the sense of the eyes was applied to the places through which he was passing, he could not
remember at all even the last thing he saw. Now, to will to turn away the eye of the mind from that which is in the memory, is nothing else but not to think thereupon.

Chapter 9

Species Is Produced By Species in Succession

16. In this arrangement, then, while we begin from the bodily species and arrive finally at the species which comes to be in the intuition (contuitu) of the concipient, we
find four species born, as it were, step by step one from the other, the second from the first, the third from the second, the fourth from the third: since from the species
of the body itself, there arises that which comes to be in the sense of the percipient; and from this, that which comes to be in the memory; and from this, that which
comes to be in the mind's eye of the concipient. And the will, therefore, thrice combines as it were parent with offspring: first the species of the body with that to which
it gives birth in the sense of the body; and that again with that which from it comes to be in the memory; and this also, thirdly, with that which is born from it in the
intuition of the concipient's mind. But the intermediate combination which is the second, although it is nearer to the first, is yet not so like the first as the third is. For
there are two kinds of vision, the one of [sensuous] perception (sentientis), the other of conception (cogitantis). But in order that the vision of conception may come to
be, there is wrought for the purpose, in the memory, from the vision of [sensuous] I perception something like it, to which the eye of the mind may turn itself in
conceiving, as the glance (acies) of the eyes turns itself in [sensuously] perceiving to the bodily object have, therefore, chosen to put forward two trinities in this kind:
one when the vision of [sensuous] perception is formed from the bodily object, the other when the vision of conception is formed from the memory. But I have refrained
from commending an intermediate one; because we do not commonly call it vision, when the form which comes to be in the sense of him who perceives, is on-trusted
to the memory. Yet in all cases the will does not appear unless as the combiner as it were of parent and offspring; and so, proceed from whence it may, it can be called
neither parent nor offspring.

Chapter 10

The Imagination Also Adds Even to Things We Have Not Seen Those Things Which We Have Seen Elsewhere

17. But if we do not remember except what we have [sensuously] perceived, nor conceive except what we remember; why do we often conceive things that are false,
when certainly we do not remember falsely those things which we have perceived, unless it be because that will (which I have already taken pains to show as much as I
can to be the uniter and the separater of things of this kind) leads the vision of the conceiver that is to be formed, after its own will and pleasure, through the hidden
stores of the memory; and, in order to conceive [imagine] those things which we do not remember, impels it to take one thing from hence, and another from thence,
from those which we do remember; and these things combining into one vision make something which is called false, because it either does not exist externally in the
nature of corporeal things, or does not seem copied from the memory, in that we do not remember that we ever saw such a thing. For who ever saw a black swan?
And therefore no one remembers a black swan; yet who is there that cannot conceive it? For it is easy to apply to that shape which we have come to know by seeing
it, a black color, which we have not the less seen in other bodies; and because we have seen both, we remember both. Neither do I remember a bird with four feet,
because I never saw one; but I contemplate such a phantasy very easily, by adding to some winged shape such as I have seen, two other feet, such as I have likewise
seen. And therefore, in conceiving conjointly, what we remember to have seen singly, we seem not to conceive that which we remember; while we really do this under
the law of the memory, whence we take everything which we join together after our own pleasure in manifold and diverse ways. For we do not conceive even the very
magnitudes of bodies, which magnitudes we never saw, without help of the memory; for the measure of space to which our gaze commonly reaches through the
magnitude of the world, is the measure also to which we enlarge the bulk of bodies, whatever they may be, when we conceive them as great as we can. And reason,
indeed, proceeds still beyond, but phantasy does not follow her; as when reason announces the infinity of number also, which no vision of him who conceives according
to corporeal things can apprehend. The same reason also teaches that the most minute atoms are infinitely divisible; yet when we have come to those slight and minute
particles which we remember to have seen, then we can no longer behold phantasms more slender and more minute, although reason does not cease to continue to
divide them. So we conceive no corporeal things, except either those we remember, or from those things which we remember.

Chapter 11

Number Weight Measure

18. But because those things which are impressed on the memory singly, can be conceived according to number, measure seems to belong to the memory, but number
to the vision; because, although the multiplicity of such visions is innumerable, yet a limit not to be transgressed is prescribed for each in the memory. Therefore,
measure appears in the memory, number in the vision of things: as there is some measure in visible bodies themselves, to which measure the sense of those who see is
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most numerously adjusted, and from one visible object is formed the vision of many beholders, so that even a single person sees commonly a single thing        under
double appearance, on account of the number of his two eyes, as we have laid down above. Therefore there is some measure in those things whence visions are
copied, but in the visions themselves there is number. But the will which unites and regulates these things, and combines them into a certain unity, and does not quietly
18. But because those things which are impressed on the memory singly, can be conceived according to number, measure seems to belong to the memory, but number
to the vision; because, although the multiplicity of such visions is innumerable, yet a limit not to be transgressed is prescribed for each in the memory. Therefore,
measure appears in the memory, number in the vision of things: as there is some measure in visible bodies themselves, to which measure the sense of those who see is
most numerously adjusted, and from one visible object is formed the vision of many beholders, so that even a single person sees commonly a single thing under a
double appearance, on account of the number of his two eyes, as we have laid down above. Therefore there is some measure in those things whence visions are
copied, but in the visions themselves there is number. But the will which unites and regulates these things, and combines them into a certain unity, and does not quietly
rest its desire of [sensuously] perceiving or of conceiving, except in those things from whence the visions are formed, resembles weight. And therefore I would just
notice by way of anticipation these three things, measure, number, weight, which are to be perceived in all other things also. In the meantime, I have now shown as
much as I can, and to whom I can, that the will is the uniter of the visible thing and of the vision; as it were, of parent and of offspring; whether in [sensuous] perception
or in conception, and that it cannot be called either parent or offspring. Wherefore time admonishes us to seek for this same trinity in the inner man, and to strive to pass
inwards from that animal and carnal and (as he is called) outward man, of whom I have so long spoken. And here we hope to be able to find an image of God
according to the Trinity, He Himself helping our efforts, who as things themselves show, and as Holy Scripture also witnesses, has regulated all things in measure, and
number, and weight.

Book 12
Commencing with a Distinction Between Wisdom and Knowledge, Points Out a Kind of Trinity, of a Peculiar Sort, in That Which Is Properly Called Knowledge, and
Which Is the Lower of the Two; and This Trinity, Although It Certainly Pertains to the Inner Man, Is Still Not Yet to Be Called Or Thought an Image of God

Chapter 1

Of What Kind Are the Outer and the Inner Man

1. Come now, and let us see where lies, as it were, the boundary line between the outer and inner man. For whatever we have in the mind common with the beasts,
thus much is rightly said to belong to the outer man. For the outer man is not to be considered to be the body only, but with the addition also of a certain peculiar life of
the body, whence the structure of the body derives its vigor, and all the senses with which he is equipped for the perception of outward things; and when the images of
these outward things already perceived, that have been fixed in the memory, are seen again by recollection, it is still a matter pertaining to the outer man. And in all these
things we do not differ from the beasts, except that in shape of body we are not prone, but upright. And we are admonished through this, by Him who made us, not to
be like the beasts in that which is our better part-that is, the mind-while we differ from them by the uprightness of the body. Not that we are to throw our mind into
those bodily things which are exalted; for to seek rest for the will, even in such things, is to prostrate the mind. But as the body is naturally raised upright to those bodily
things which are most elevated, that is, to things celestial; so the mind, which is a spiritual substance, must be raised upright to those things which are most elevated in
spiritual things, not by the elation of pride, but by the dutifulness of righteousness.

Chapter 2

Man Alone of Animate Creatures Perceives the Eternal Reasons of Things Pertaining to the Body

2. And the beasts, too, are able both to perceive things corporeal from without, through the senses of the body, and to fix them in the memory, and remember them,
and in them to seek after things suitable, and shun things inconvenient. But to note these things, and to retain them not only as caught up naturally but also as deliberately
committed to memory, and to imprint them again by recollection and conception when now just slipping away into forgetfulness; in order that as conception is formed
from that which the memory contains, so also the contents themselves of the memory may be fixed firmly by thought: to combine again imaginary objects of sight, by
taking this or that of what the memory remembers, and, as it were, tacking them to one another: to examine after what manner it is that in this kind things like the true
are to be distinguished from the true, and this not in things spiritual, but in corporeal things themselves;-these acts, and the like, although performed in reference to things
sensible, and those which the mind has deduced through the bodily senses, yet, as they are combined with reason, so are not common to men and beasts. But it is the
part of the higher reason to judge of these corporeal things according to incorporeal and eternal reasons; which, unless they were above the human mind, would
certainly not be unchangeable; and yet, unless something of our own were subjoined to them, we should not be able to employ them as our measures by which to judge
of corporeal things. But we judge of corporeal things from the rule of dimensions and figures, which the mind knows to remain unchangeably.

Chapter 3

The Higher Reason Which Belongs to Contemplation and the Lower Which Belongs to Action
Are in One Mind

3. But that of our own which thus has to do with the handling of corporeal and temporal things, is indeed rational, in that it is not common to us with the beasts; but it is
drawn, as it were, out of that rational substance of our mind, by which we depend upon and cleave to the intelligible and unchangeable truth, and which is deputed to
handle and direct the inferior things. For as among all the beasts there was not found for the man a help like unto him, unless one were taken from himself, and formed
to be his consort: so for that mind, by which we consult the supernal and inward truth, there is no like help for such employment as man's nature requires among things
corporeal out of those parts of the soul which we have in common with the beasts. And so a certain part of our reason, not separated so as to sever unity, but, as it
were, diverted so as to be a help to fellowship, is parted off for the performing of its proper work. And as the twain is one flesh in the case of male and female, so in the
mind one nature embraces our intellect and action, or our counsel and performance, or our reason and rational appetite, or whatever other more significant terms there
may be by which to express them; so that, as it was said of the former, "And they two shall be in one flesh," it may be said of these, they two are in one mind.

Chapter 4

The Trinity and the Image of God Is in That Part of the Mind Alone Which Belongs
to the Contemplation of Eternal Things

4. When, therefore, we discuss the nature of the human mind, we discuss a single subject, and do not double it into those two which I have mentioned, except in
respect to its functions. Therefore, when we seek the trinity in the mind, we seek it in the whole mind, without separating the action of the reason in things temporal from
the contemplation of things eternal, so as to have further to seek some third thing, by which a trinity may be completed. But this trinity must needs be so discovered in
the whole nature of the mind, as that even if action upon temporal things were to be withdrawn, for which work that help is necessary, with a view to which some part
of the mind is diverted in order to deal with these inferior things, yet a trinity would still be found in the one mind that is no where parted off; and that when this
distribution has been already made, not only a trinity may be found, but also an image of God, in that alone which belongs to the contemplation of eternal things; while in
that other which is diverted from it in the dealing with temporal things, although there may be a trinity, yet there cannot be found an image of God.

Copyright
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The Opinion Which Devises An Image of the Trinity in the Marriage of Male and Female
of the mind is diverted in order to deal with these inferior things, yet a trinity would still be found in the one mind that is no where parted off; and that when this
distribution has been already made, not only a trinity may be found, but also an image of God, in that alone which belongs to the contemplation of eternal things; while in
that other which is diverted from it in the dealing with temporal things, although there may be a trinity, yet there cannot be found an image of God.

Chapter 5

The Opinion Which Devises An Image of the Trinity in the Marriage of Male and Female
and in Their Offspring

5. Accordingly they do not seem to me to advance a probable opinion, who lay it down that a trinity of the image of God in three persons, so far as regards human
nature, can so be discovered as to be completed in the marriage of male and female and in their offspring; in that the man himself, as it were, indicates the person of the
Father, but that which has so proceeded from him as to be born, that of the Son; and so the third person as of the Spirit, is, they say, the woman, who has so
proceeded from the man as not herself to be either son or daughter, although it was by her conception that the offspring was born. For the Lord hath said of the Holy
Spirit that He proceedeth from the Father, and yet he is not a son. In this erroneous opinion, then, the only point probably alleged, and indeed sufficiently shown
according to the faith of the Holy Scripture, is this,-in the account of the original creation of the woman,-that what so comes into existence from some person as to
make another person, cannot in every case be called a son; since the person of the woman came into existence from the person of the man, and yet she is not called his
daughter. All the rest of this opinion is in truth so absurd, nay indeed so false, that it is most easy to refute it. For I pass over such a thing, as to think the Holy Spirit to
be the mother of the Son of God, and the wife of the Father; since perhaps it may be answered that these things offend us in carnal things, because we think of bodily
conceptions and births. Although these very things themselves are most chastely thought of by the pure, to whom all things are pure; but to the defiled and unbelieving,
of whom both the mind and conscience are polluted, nothing is pure; so that even Christ, born of a virgin according to the flesh, is a stumbling-block to some of them.
But yet in the case of those supreme spiritual things, after the likeness of which those kinds of the inferior creature also are made although most remotely, and where
there is nothing that can be injured and nothing corruptible, nothing born in time, nothing formed from that which is formless, or whatever like expressions there may be;
yet they ought not to disturb the sober prudence of any one, lest in avoiding empty disgust he run into pernicious error. Let him accustom himself so to find in corporeal
things the traces of things spiritual, that when he begins to ascend upwards from thence, under the guidance of reason, in order to attain to the unchangeable truth itself
through which these things were made, he may not draw with himself to things above what he despises in things below. For no one ever blushed to choose for himself
wisdom as a wife, because the name of wife puts into a man's thoughts the corruptible connection which consists in begetting children; or because in truth wisdom itself
is a woman in sex, since it is expressed in both Greek and Latin tongues by a word of the feminine gender.

Chapter 6

Why This Opinion Is to be Rejected

6. We do not therefore reject this opinion, because we fear to think of that holy and inviolable and unchangeable Love, as the spouse of God the Father, existing as it
does from Him, but not as an offspring in order to beget the Word by which all things are, made; but because divine Scripture evidently shows it to be false. For God
said, "Let us make man in our image, after our likeness;" and a little after it is said, "So God created man in the image of God." Certainly, in that it is of the plural
number, the word "our" would not be rightly used if man were made in the image of one person, whether of the Father, or of the Son, or of the Holy Spirit; but because
he was made in the image of the Trinity, on that account it is said, "After our image." But again, lest we should think that three Gods were to be believed in the Trinity,
whereas the same Trinity is one God, it is said, "So God created man in the image of God," instead of saying, "In His own image."

7. For such expressions are customary in the Scriptures; and yet some persons, while maintaining the Catholic faith, do not carefully attend to them, in such wise that
they think the words, "God made man in the image of God," to mean that the Father made man after the image of the Son; and they thus desire to assert that the Son
also is called God in the divine Scriptures, as if there were not other most true and clear proofs wherein the Son is called not only God, but also the true God. For
whilst they aim at explaining another difficulty in this text, they become so entangled that they cannot extricate themselves. For if the Father made man after the image of
the Son, so that he is not the image of the Father, but of the Son, then the Son is unlike the Father. But if a pious faith teaches us, as it does that the Son is like the
Father after an equality of essence, then that which is made in the likeness of the Son must needs also be made in the likeness of the Father. Further, if the Father made
man not in His own image, but in the image of His Son, why does He not say, "Let us make man after Thy image and likeness," whereas He does say, "our;" unless it be
because the image of the Trinity was made in man, that in this way man should be the image of the one true God, because the Trinity itself is the one true God? Such
expressions are innumerable in the Scriptures, but it will suffice to have produced these. It is so said in the Psalms, "Salvation belongeth unto the Lord; Thy blessing is
upon Thy people;" as if the words were spoken to some one else, not to Him of whom it had been said, "Salvation belongeth unto the Lord." And again, "For by Thee,"
he says, "I shall be delivered from temptation, and by hoping in my God I shall leap over the wall;" as if he said to some one else, "By Thee I shall be delivered from
temptation." And again, "In the heart of the king's enemies; whereby the people fall under Thee;" as if he were to say, in the heart of Thy enemies. For he had said to
that King, that is, to our Lord Jesus Christ, "The people fall under Thee," whom he intended by the word King, when he said, "In the heart of the king's enemies."
Things of this kind are found more rarely in the New Testament. But yet the apostle says to the Romans, "Concerning His Son who was made to Him of the seed of
David according to the flesh, and declared to be the Son of God with power, according to the spirit of holiness, by the resurrection of the dead of Jesus Christ our
Lord;" as though he were speaking above of some one else. For what is meant by the Son of God declared by the resurrection of the dead of Jesus Christ, except of
the same Jesus Christ who was declared to be Son of God with power? And as then in this passage, when we are told, "the Son of God with power of Jesus Christ,"
or "the Son of God according to the spirit of holiness of Jesus Christ," or "the Son of God by the resurrection of the dead of Jesus Christ," whereas it might have been
expressed in the ordinary way, In His own power, or according to the spirit of His own holiness, or by the resurrection of His dead, or of their dead: as, I says we are
not compelled to understand another person, but one and the same, that is, the person of the Son of God our Lord Jesus Christ; so, when we are told that "God made
man in the image of God," although it might have been more usual to say, after His own image, yet we are not compelled to understand any other person in the Trinity,
but the one and selfsame Trinity itself, who is one God, and after whose image man is made.

8. And since the case stands thus, if we are to accept the same image of the Trinity, as not in one, but in three human beings, father and mother and son, then the man
was not made after the image of God before a wife was made for him, and before they procreated a son; because there was not yet a trinity. Will any one say there
was already a trinity, because, although not yet in their proper form, yet in their original nature, both the woman was already in the side of the man, and the son in the
loins of his father? Why then, when Scripture had said, "God made man after the image of God," did it go on to say, "God created him; male and female created He
them: and God blessed them"? (Or if it is to be so divided, "And God created man," so that thereupon is to be added, "in the image of God created He him," and then
subjoined in the third place, "male and female created He them;" for some have feared to say, He made him male and female, lest something monstrous, as it were;
should be understood, as are those whom they call hermaphrodites, although even so both might be understood not falsely in the singular number, on account of that
which is said, "Two in one flesh.") Why then, as I began by saying, in regard to the nature of man made after the image of God, does Scripture specify nothing except
male and female? Certainly, in order to complete the image of the Trinity, it ought to have added also son, although still placed in the loins of his father, as the woman
was in his side. Or was it perhaps that the woman also had been already made, and that Scripture had combined in a short and comprehensive statement, that of which
it was going to explain afterwards more carefully, how it was done; and that therefore a son could not be mentioned, because no son was yet born? As if the Holy
Spirit could not have comprehended this, too, in that brief statement, while about to narrate the birth of the son afterwards in its own place; as it narrated afterwards in
its own place, that the woman was taken from the side of the man, and yet has not omitted here to name her.

Chapter 7
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How Man Is the Image of God-Whether the Woman Is Not Also the Image of God
How Man Is the Image of God-Whether the Woman Is Not Also the Image of God-How the Saying of the Apostle,
Spirit could not have comprehended this, too, in that brief statement, while about to narrate the birth of the son afterwards in its own place; as it narrated afterwards in
its own place, that the woman was taken from the side of the man, and yet has not omitted here to name her.

Chapter 7

How Man Is the Image of God-Whether the Woman Is Not Also the Image of God
How Man Is the Image of God-Whether the Woman Is Not Also the Image of God-How the Saying of the Apostle,
That the Man Is the Image of God, But the Woman Is the Glory of the Man, Is to be Understood Figuratively and
Mystically)

9. We ought not therefore so to understand that man is made in the image of the supreme Trinity, that is, in the image of God, as that the same image should be
understood to be in three human beings; especially when the apostle says that the man is the image of God, and on that account removes the covering from his head,
which he warns the woman to use, speaking thus: " For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God; but the woman is the
glory of the man." What then shall we say to this? If the woman fills up the image of the trinity after the measure of her own person, why is the man still called that image
after she has been taken out of his side? Or if even one person of a human being out of three can be called the image of God, as each person also is God in the
supreme Trinity itself, why is the woman also not the image of God? For she is instructed for this very reason to cover her head, which be is forbidden to do because he
is the image of God.

10. But we must notice how that which the apostle says, that not the woman but the man is the image of God, is not contrary to that which is written in Genesis, "God
created man: in the image of God created He him; male and female created He them: and He blessed them." For this text says that human nature itself, which is
complete [only] in both sexes, was made in the image of God; and it does not separate the woman from the image of God which it signifies. For after saying that God
made man in the image of God, "He created him," it says, "male and female:" or at any rate, punctuating the words otherwise, "male and female created He them." How
then did the apostle tell us that the man is the image of God, and therefore he is forbidden to cover his head; but that the woman is not so, and therefore is commanded
to cover hers? Unless, forsooth, according to that which I have said already, when I was treating of the nature of the human mind, that the woman together with her
own husband is the image of God, so that that whole substance may be one image; but when she is referred separately to her quality of help-meet, which regards the
woman herself alone, then she is not the image of God; but as regards the man alone, he is the image of God as fully and completely as when the woman too is joined
with him in one. As we said of the nature of the human mind, that both in the case when as a whole it contemplates the truth it is the image of God; and in the case when
anything is divided from it, and diverted in order to the cognition of temporal things; nevertheless on that side on which it beholds and consults truth, here also it is the
image of God, but on that side whereby it is directed to the cognition of the lower things, it is not the image of God. And since it is so much the more formed after the
image of God, the more it has extended itself to that which is eternal, and is on that account not to be restrained, so as to withhold and refrain itself from thence;
therefore the man ought not to cover his head. But because too great a progression towards inferior things is dangerous to that rational cognition that is conversant with
things corporeal and temporal; this ought to have power on its head, which the covering indicates, by which it is signified that it ought to be restrained. For a holy and
pious meaning is pleasing to the holy angels. For God sees not after the way of time, neither does anything new take place in His vision and knowledge, when anything
is done in time and transitorily, after the way in which such things affect the senses, whether the carnal senses of animals and men, or even the heavenly senses of the
angels.

11. For that the Apostle Paul, when speaking outwardly of the sex of male and female, figured the mystery of some more hidden truth, may be understood from this,
that when he says in another place that she is a widow indeed who is desolate, without children and nephews, and yet that she ought to trust in God, and to continue in
prayers night and day, he here indicates, that the woman having been brought into the transgression by being deceived, is brought to salvation by child-bearing; and then
he has added, "If they continue in faith, and charity, and holiness, with sobriety." As if it could possibly hurt a good widow, if either she had not sons, or if those whom
she had did not choose to continue in good works. But because those things which are called good works are, as it were, the sons of our life, according to that sense of
life in which it answers to the question, What is a man's life? that is, How does he act in these temporal things? which life the Greeks do not call but Bios; and because
these good works are chiefly performed in the way of offices of mercy, while works of mercy are of no profit, either to Pagans, or to Jews who do not believe in
Christ, or to any heretics or schismstics whatsoever in whom faith and charity and sober holiness are not found: what the apostle meant to signify is plain, and in so far
figuratively and mystically, because he was speaking of covering the head of the woman, which will remain mere empty words, unless referred to some hidden
sacrament.

12. For, as not only most true reason but also the authority of the apostle himself declares, man was not made in the image of God according to the shape of his body,
but according to his rational mind. For the thought is a debased and empty one, which holds God to be circumscribed and limited by the lineaments of bodily members.
But further, does not the same blessed apostle say, "Be renewed in the spirit of your mind, and put on the new man, which is created after God;" and in another place
more clearly, "Putting off the old man," he says, "with his deeds; put on the new man, which is renewed to the knowledge of God after the image of Him that created
him?" If, then, we are renewed in the spirit of our mind, and he is the new man who is renewed to the knowledge of God after the image of Him that created him; no
one can doubt, that man was made after the image of Him that created him, not according to the body, nor indiscriminately according to any part of the mind, but
according to the rational mind, wherein the knowledge of God can exist And it is according to this renewal, also, that we are made sons of God by the baptism of
Christ; and putting on the new man, certainly put on Christ through faith. Who is there, then, who will hold women to be alien from this fellowship, whereas they are
fellow-heirs of grace with us; and whereas in another place the same apostle says, "For ye are all the children of God by faith in Christ Jesus; for as many as have been
baptized into Christ have put on Christ: there is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for ye are all one in Christ
Jesus?" Pray, have faithful women then lost their bodily sex? But because they are there renewed after the image of God, where there is no sex; man is there made after
the image of God, where there is no sex, that is, in the spirit of his mind. Why, then, is the man on that account not bound to cover his head, because he is the image
and glory of God, while the woman is bound to do so, because she is the glory of the man; as though the woman were not renewed in the spirit of her mind, which spirit
is renewed to the knowledge of God after the image of Him who created him? But because she differs from the man in bodily sex, it was possible rightly to represent
under her bodily covering that part of the reason which is diverted to the government of temporal things; so that the image of God may remain on that side of the mind
of man on which it cleaves to the beholding or the consulting of the eternal reasons of things; and this, it is clear, not men only, but also women have.

Chapter 8

Turning Aside From the Image of God

13. A common nature, therefore, is recognized in their minds, but in their bodies a division of that one mind itself is figured. As we ascend, then, by certain steps of
thought within, along the succession of the parts of the mind, there where something first meets us which is not common to ourselves with the beasts reason begins, so
that here the inner man can now be recognized. And if this inner man himself, through that reason to which the administering of things temporal has been delegated, slips
on too far by over-much progress into outward things, that which is his head moreover consenting, that is, the (so to call it)masculine part which presides in the watch-
tower of counsel not restraining or bridling it: then he waxeth old because of all his enemies, viz. the demons with their prince the devil, who are envious of virtue; and
that vision of eternal things is withdrawn also from the head himself, eating with his spouse that which was forbidden, so that the light of his eyes is gone from him; and
so both being naked from that enlightenment of truth, and with the eyes of their conscience opened to behold how they were left shameful and unseemly, like the leaves
of sweet fruits, but without the fruits themselves, they so weave together good words without the fruit of good works, as while living wickedly to cover over their
disgrace as it were by speaking well.
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Chapter 9
that vision of eternal things is withdrawn also from the head himself, eating with his spouse that which was forbidden, so that the light of his eyes is gone from him; and
so both being naked from that enlightenment of truth, and with the eyes of their conscience opened to behold how they were left shameful and unseemly, like the leaves
of sweet fruits, but without the fruits themselves, they so weave together good words without the fruit of good works, as while living wickedly to cover over their
disgrace as it were by speaking well.

Chapter 9

The Same Argument Is Continued

14. For the soul loving its own power, slips onwards from the whole which is common, to a part, which belongs especially to itself. And that apostatizing pride, which is
called "the beginning of sin," whereas it might have been most excellently governed by the laws of God, if it had followed Him as its ruler in the universal creature, by
seeking something more than the whole, and struggling to govern this by a law of its own, is thrust on, since nothing is more than the whole, into caring for a part; and
thus by lusting after something more, is made less; whence also covetousness is called "the root of all evil." And it administers that whole, wherein it strives to do
something of its own against the laws by which the whole is governed, by its own body, which it possesses only in part; and so being delighted by corporeal forms and
motions, because it has not the things themselves within itself, and because it is wrapped up in their images, which it has fixed in the memory, and is foully polluted by
fornication of the phantasy, while it refers all its functions to those ends, for which it curiously seeks corporeal and temporal things through the senses of the body, either
it affects with swelling arrogance to be more excellent than other souls that are given up to the corporeal senses, or it is plunged into a foul whirlpool of carnal pleasure.

Chapter 10

The Lowest Degradation Reached By Degrees

15. When the soul then consults either for itself or for others with a good will towards perceiving the inner and higher things, such as are possessed in a chaste embrace,
without any narrowness or envy, not individually, but in common by all who love such things; then even if it be deceived in anything, through ignorance of things
temporal (for its action in this case is a temporal one), and if it does not hold fast to that mode of acting which it ought, the temptation is but one common to man. And it
is a great thing so of pass through this life, on which we travel, as it were, like a road on our return home, that no temptation may take us, but what is common to man.
For this is a sin, without the body, and must not be reckoned fornication, and on that account is very easily pardoned. But when the soul does anything in order to attain
those things which are perceived through the body, through lust of proving or of surpassing or of handling them, in order that it may place in them its final good, then
whatever it does, it does wickedly, and commits fornication, sinning against its own body: and while snatching from within the deceitful images of corporeal things, and
combining them by vain thought, so that nothing seems to it to be divine, unless it be of such a kind as this; by selfish greediness it is made fruitful in errors, and by selfish
prodigality it is emptied of strength. Yet it would not leap on at once from the commencement to such shameless and miserable fornication, but, as it is written, "He that
contemneth small things, shall fall by little and little."

Chapter 11

The Image of the Beast in Man

16. For as a snake does not creep on with open steps, but advances by the very minutest efforts of its several scales; so the slippery motion of falling away [from what
is good] takes possession of the negligent only gradually, and beginning from a perverse desire for the likeness of God, arrives in the end at the likeness of beasts.
Hence it is that being naked of their first garment, they earned by mortality coats of skins. For-the true honor of man is the image and likeness of God, which is not
preserved except it be in relation to Him by whom it is impressed. The less therefore that one loves what is one's own, the more one cleaves to God. But through the
desire of making trial of his own power, man by his own bidding falls down to himself as to a sort of intermediate grade. And so, while he wishes to be as God is, that
is, under no one, he is thrust on, even from his own middle grade, by way of punishment, to that which is lowest, that is, to those things in which beasts delight: and thus,
while his honor is the likeness of God, but his dishonor is the likeness of the beast, "Man being in honor abideth not: he is compared to the beasts that are foolish, and is
made like to them." By what path, then, could he pass so great a distance from the highest to the lowest, except through his own intermediate grade? For when he
neglects the love of wisdom, which remains always after the same fashion, and lusts after knowledge by experiment upon things temporal and mutable, that knowledge
puffeth up, it does not edify: so the mind is overweighed and thrust out, as it were, by its own weight from blessedness; and learns by its own punishment, through that
trial of its own intermediateness, what the difference is between the good it has abandoned and the bad to which it has committed itself; and having thrown away and
destroyed its strength, it cannot return, unless by the grace of its Maker calling it to repentance, and forgiving its sins. For who will deliver the unhappy soul from the
body of this death, unless the grace of God through Jesus Christ our Lord? of which grace we will discourse in its place, so far as He Himself enables us.

Chapter 12

There Is a Kind of Hidden Wed Lock in the Inner Man-Unlawful Pleasures of the Thoughts

17. Let us now complete, so far as the Lord helps us, the discussion which we have undertaken, respecting that part of reason to which knowledge belongs, that is, the
cognizance of things temporal and changeable, which is necessary for managing the affairs of this life. For as in the case of that visible wedlock of the two human beings
who were made first, the serpent did not eat of the forbidden tree, but only persuaded them to eat of it; and the woman did not eat alone, but gave to her husband, and
they eat together; although she alone spoke with the serpent, and she alone was led away by him: so also in the case of that hidden and secret kind of wedlock, which is
transacted and discerned in a single human being, the carnal, or as I may say, since it is directed to the senses of the body, the sensuous movement of the soul, which is
common to us with beasts, is shut off from the reason of wisdom. For certainly bodily things are perceived by the sense of the body; but spiritual things, which are
eternal and unchangeable, are understood by the reason of wisdom. But the reason of knowledge has appetite very near to it: seeing that what is called the science or
knowledge of actions reasons concerning the bodily things which are perceived by the bodily sense; if well, in order that it may refer that knowledge to the end of the
chief good; but if ill, in order that it may enjoy them as being such good things as those wherein it reposes with a false blessedness. Whenever, then, that carnal or
animal sense introduces into this purpose of the mind which is conversant about things temporal and corporeal, with a view to the offices of a man's actions, by the living
force of reason, some inducement to enjoy itself, that is, to enjoy itself as if it were some private good of its own, not as the public and common, which is the
unchangeable, good; then, as it were, the serpent discourses with the woman. And to consent to this allurement, is to eat of the forbidden tree. But if that consent is
satisfied by the pleasure of thought alone, but the members are so restrained by the authority of higher counsel that they are not yielded as instruments of
unrighteousness unto sin; this, I think, is to be considered as if the woman alone should have eaten the forbidden food. But if, in this consent to use wickedly the things
which are perceived through the senses of the body, any sin at all is so determined upon, that if there is the power it is also fulfilled by the body; then that woman must
be understood to have given the unlawful food to her husband with her, to be eaten together. For it is not possible for the mind to determine that a sin is not only to be
thought of with pleasure, but also to be effectually committed, unless also that intention of the mind yields, and serves the bad action, with which rests the chief power of
applying the members to an outward act, or of restraining them from one.

18. And yet, certainly, when the mind is pleased in thought alone with unlawful things, while not indeed determining that they are to be done, but yet holding and
pondering gladly things which ought to have been rejected the very moment they touched the mind, it cannot be denied to be a sin, but far less than if it were also
determined  to accomplished it in outward act. And therefore pardon must be sought for such thoughts too, and the breast must be smitten, and it must be said, "Forgive
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us our debts;" and what follows must be done, and must be joined in our prayer, "As we also forgive our debtors." For it is not as it was with those two Pagefirst 92 / 185
                                                                                                                                                                   human
beings, of which each one bare his own person; and so, if the woman alone had eaten the forbidden food, she certainly alone would have been smitten with the
punishment of death: it cannot, I say, be so said also in the case of a single human being now, that if the thought, remaining alone, be gladly fed with unlawful pleasures,
18. And yet, certainly, when the mind is pleased in thought alone with unlawful things, while not indeed determining that they are to be done, but yet holding and
pondering gladly things which ought to have been rejected the very moment they touched the mind, it cannot be denied to be a sin, but far less than if it were also
determined to accomplished it in outward act. And therefore pardon must be sought for such thoughts too, and the breast must be smitten, and it must be said, "Forgive
us our debts;" and what follows must be done, and must be joined in our prayer, "As we also forgive our debtors." For it is not as it was with those two first human
beings, of which each one bare his own person; and so, if the woman alone had eaten the forbidden food, she certainly alone would have been smitten with the
punishment of death: it cannot, I say, be so said also in the case of a single human being now, that if the thought, remaining alone, be gladly fed with unlawful pleasures,
from which it ought to turn away directly, while yet there is no determination that the bad actions are to be done, but only that they are retained with pleasure in
remembrance, the woman as it were can be condemned without the man. Far be it from us to believe this. For here is one person, one human being, and he as a whole
will be condemned, unless those things which, as lacking the will to do, and yet having the will to please the mind with them, are perceived to be sins of thought alone,
are pardoned through the grace of the Mediator.

19. This reasoning, then, whereby we have sought in the mind of each several human being a certain rational wedlock of contemplation and action, with functions
distributed through each severally, yet with the unity of the mind preserved in both; saving meanwhile the truth of that history which divine testimony hands down
respecting the first two human beings, that is, the man and his wife, from whom the human species is propagated;-this reasoning, I say, must be listened to only thus far,
that the apostle may be understood to have intended to signify something to be sought in one individual man, by assigning the image of God to the man only, and not
also to the woman, although in the merely different sex of two human beings.

Chapter 13

The Opinion of Those Who Have Thought That the Mind Was Signified By the Man the
Bodily Sense By the Woman

20. Nor does it escape me, that some who before us were eminent defenders of the Catholic faith and expounders of the word of God, while they looked for these two
things in one human being, whose entire soul they perceived to be a sort of excellent paradise, asserted that the man was the mind, but that the woman was the bodily
sense. And according to this distribution, by which the man is assumed to be the mind, but the woman the bodily sense, all things seem aptly to agree together if they
are handled with due attention: unless that it is written, that in all the beasts and flying things there was not found for man an helpmate like to himself; and then the
woman was made out of his side And on this account I, for my part, have not thought that the bodily sense should be taken for the woman, which we see to be
common to ourselves and to the beasts; but I have desired to find something which the beasts had not; and I have rather thought the bodily sense should be understood
to be the serpent, whom we read to have been more subtle than all beasts of the field. For in those natural good things which we see are common to ourselves and to
the irrational animals, the sense excels by a kind of living power; not the sense of which it is written in the epistle addressed to the Hebrews, where we read, that "strong
meat belongeth to them that are of full age, even those who by reason of use have their senses exercised to discern both good and evil;" for these "senses" belong to the
rational nature and pertain to the understanding; but that sense which is divided into five parts in the body, through which corporeal species and motion is perceived not
only by ourselves, but also by the beasts.

21. But whether that the apostle calls the man the image and glory of God, but the woman the glory of the man, is to be received in this, or that, or in any other way; yet
it is clear, that when we live according to God, our mind which is intent on the invisible things of Him ought to be fashioned with proficiency from His eternity, truth,
charity; but that something of our own rational purpose, that is, of the same mind, must be directed to the using of changeable and corporeal things, without which this
life does not go on; not that we may be conformed to this world, by placing our end in such good things, and by forcing the desire of blessedness towards them, but
that whatever we do rationally in the using of temporal things, we may do it with the contemplation of attaining eternal things, passing through the former, but cleaving to
the latter.

Chapter 14

What Is the Difference Between Wisdom and Knowledge-the Worship of God Is the Love of Him
What Is the Difference Between Wisdom and Knowledge-the Worship of God Is the Love of Him-How the
Intellectual Cognizance of Eternal Things Comes to Pass Through Wisdom )

For knowledge also has its own good measure, if that in it which puffs up, or is wont to puff up, is conquered by love of eternal things, which does not puff up, but, as
we know, edifieth. Certainly without knowledge the virtues themselves, by which one lives rightly, cannot be possessed, by which this miserable life may be so
governed, that we may attain to that eternal life which is truly blessed.

22. Yet action, by which we use temporal things well, differs from contemplation of eternal things; and the latter is reckoned to wisdom, the former to knowledge. For
although that which is wisdom can also be called knowledge, as the apostle too speaks, where he says, "Now I know in part, but then shall I know even as also I am
known;" when doubtless he meant his words to be understood of the knowledge of the contemplation of God, which will be the highest reward of the saints; yet where
he says, "For to one is given by the Spirit the word of wisdom, to another the word of knowledge by the same Spirit," certainly he distinguishes without doubt these two
things, although he does not there explain the difference, nor in what way one may be discerned from the other. But having examined a great number of passages from
the Holy Scriptures, I find it written in the Book of Job, that holy man being the speaker, "Behold, piety, that is wisdom; but to depart from evil is knowledge." In thus
distinguishing, it must be understood that wisdom belongs to contemplation, knowledge to action. For in this place he meant by piety the worship of God, which in
Greek is called qeosbeia. For the sentence in the Greek MSS. has that word. And what is there in eternal things more excellent than God, of whom alone the nature is
unchangeable? And what is the worship of Him except the love of Him, by which we now desire to see Him, and we believe and hope that we shall see Him; and in
proportion as we make progress, see now through a glass in an enigma, but then in clearness? For this is what the Apostle Paul means by "face to face." This is also
what John says, "Beloved, now we are the sons of God, and it doth not yet appear what we shall be; but we know that, when He shall appear, we shall be like Him;
for we shall see Him as He is." Discourse about these and the like subjects seems to me to be the discourse itself of wisdom. But to depart from evil, which Job says is
knowledge, is without doubt of temporal things. Since it is in reference to time [and this world] that we are in evil, from which we ought to abstain that we may come to
those good eternal things. And therefore, whatsoever we do prudently, boldly, temperately, and justly, belongs to that knowledge or discipline wherewith our action is
conversant in avoiding evil and desiring good; and so also, whatsoever we gather by the knowledge that comes from inquiry, in the way of examples either to be
guarded against or to be imitated, and in the way of necessary proofs respecting any subject, accommodated to our use.

23. When a discourse then relates to these things, I hold it to be a discourse belonging to knowledge, and to be distinguished from a discourse belonging to wisdom, to
which those things belong, which neither have been, nor shall be, but are; and on account of that eternity in which they are, are said to have been, and to be, and to be
about to be, without any changeableness of times. For neither have they been in such way as that they should cease to be, nor are they about to be in such way as if
they were not now; but they have always had and always will have that very absolute being. And they abide, but not as if fixed in some place as are bodies; but as
intelligible things in incorporeal nature, they are so at hand to the glance of the mind, as things visible or tangible in place are to the sense of the body. And not only in
the case of sensible things posited in place, there abide also intelligible and incorporeal reasons of them apart from local space; but also of motions that pass by in
successive times, apart from any transit in time, there stand also like reasons, themselves certainly intelligible, and not sensible. And to attain to these with the eye of the
mind is the lot of few; and when they are attained as much as they can be, he himself who attains to them does not abide in them, but is as it were repelled by the
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rebounding of the eye itself of the mind, and so there comes to be a transitory thought of a thing not transitory. And yet this transient thought is committed       the / 185
memory through the instructions by which the mind is taught; that the mind which is compelled to pass from thence, may be able to return thither again; although, if the
thought should not return to the memory and find there what it had committed to it, it would be led thereto like an uninstructed person, as it had been led before, and
intelligible things in incorporeal nature, they are so at hand to the glance of the mind, as things visible or tangible in place are to the sense of the body. And not only in
the case of sensible things posited in place, there abide also intelligible and incorporeal reasons of them apart from local space; but also of motions that pass by in
successive times, apart from any transit in time, there stand also like reasons, themselves certainly intelligible, and not sensible. And to attain to these with the eye of the
mind is the lot of few; and when they are attained as much as they can be, he himself who attains to them does not abide in them, but is as it were repelled by the
rebounding of the eye itself of the mind, and so there comes to be a transitory thought of a thing not transitory. And yet this transient thought is committed to the
memory through the instructions by which the mind is taught; that the mind which is compelled to pass from thence, may be able to return thither again; although, if the
thought should not return to the memory and find there what it had committed to it, it would be led thereto like an uninstructed person, as it had been led before, and
would find it where it had first found it, that is to say, in that incorporeal truth, whence yet once more it may be as it were written down and fixed in the mind. For the
thought of man, for example, does not so abide in that incorporeal and unchangeable reason of a square body, as that reason itself abides: if, to be sure, it could attain
to it at all without the phantasy of local space. Or if one were to apprehend the rhythm of any artificial or musical sound, passing through certain intervals of time, as it
rested without time in some secret and deep silence, it could at least be thought as long as that song could be heard; yet what the glance of the mind, transient though it
was, caught from thence and, absorbing as it were into a belly, so laid up in the memory, over this it will be able to rumiuate in some measure by recollection, and to
transfer what it has thus learned into systematic knowledge. But if this has been blotted out by absolute forgetfulness, yet once again, Under the guidance of teaching,
one wilt come to that which had altogether dropped away, and it will be found such as it was.

Chapter 15

In Opposition to the Reminiscence of Plato and Pythagoras-Pythagoras the Samian
In Opposition to the Reminiscence of Plato and Pythagoras-Pythagoras the Samian-of the Difference Between
Wisdom and Knowledge, and of Seeking the Trinity in the Knowledge of Temporal Things )

24. And hence that noble philosopher Plato endeavored to persuade us that the souls of men lived even before they bare these bodies; and that hence those things
which are learnt are rather remembered, as having been known already, than taken into knowledge as things new. For he has told us that a boy, when questioned I
know not what respecting geometry, replied as if he were perfectly skilled in that branch of learning. For being questioned step by step and skillfully, he saw what was
to be seen, and said that which he saw. But if this had been a recollecting of things previously known, then certainly every one, or almost every one, would not have
been able so to answer when questioned. For not every one was a geometrician in the former life, since geometricians are so few among men that scarcely one can be
found anywhere. But we ought rather to believe, that the intellectual mind is so formed in its nature as to see those things, which by the disposition of the Creator are
subjoined to things intelligible in a natural order, by a sort of incorporeal light of an unique kind; as the eye of the flesh sees things adjacent to itself in this bodily light, of
which light it is made to be receptive, and adapted to it. For none the more does this fleshly eye, too, distinguish black things from white without a teacher, because it
had already known them before it was created in this flesh. Why, lastly, is it possible only in intelligible things that any one properly questioned should answer according
to any branch of learning, although ignorant of it? Why can no one do this with things sensible, except those which he has seen in this his present body, or has believed
the information of others who knew them, whether somebody's writings or words? For we must not acquiesce in their story who assert that the Samian Pythagoras
recollected some things of this kind, which he had" experienced when he was previously here in another body; and others tell yet of others, that they experienced
something of the same sort in their minds: but it may be conjectured that these were untrue recollections, such as we commonly experience in sleep, when we fancy we
remember, as though we had done or seen it, what we never did or saw at all; and that the minds of these persons, even though awake, were affected in this way at the
suggestion of malignant and deceitful spirits, whose care it is to confirm or to sow some false belief concerning the changes of souls, in order to deceive men. This, I
say, may be conjectured from this, that if they really remembered those things which they had seen here before, while occupying other bodies, the same thing would
happen to many, nay to almost all; since they suppose that as the dead from the living, so, without cessation and continually, the living are coming into existence from the
dead; as sleepers from those that are awake, and those that are awake from them that sleep.

25. If therefore this is the right distinction between wisdom and knowledge, that the intellectual cognizance of eternal things belongs to wisdom, but the rational
cognizance of temporal things to knowledge, it is not difficult to judge which is to be preferred or postponed to which. But if we must employ some other distinction by
which to know these two apart, which without doubt the apostle teaches us are different, saying, "To one is given by the Spirit the word of wisdom; to another the
word of knowledge, by the same Spirit:" still the difference between those two which we have laid down is a most evident one, in that the intellectual cognizance of
eternal things is one thing, the rational cognizance of temporal things another; and no one doubts but that the former is to be preferred to the latter. As then we leave
behind those things which belong to the outer man, and desire to ascend within from those things which we have in common with beasts, before we come to the
cognizance of things intelligible and supreme, which are eternal, the rational cognizance of temporal things presents itself. Let us then find a trinity in this also, if we can,
as we found one in the senses of the body, and in those things which through them entered in the way of images into our soul or spirit; so that instead of corporeal things
which we touch by corporeal sense, placed as they are without us, we might have resemblances of bodies impressed within on the memory from which thought might
be formed, while the will as a third united them; just as the sight of the eyes was formed from without, which the will applied to the visible thing in order to produce
vision and united both, while itself also added itself thereto as a third. But this subject must not be compressed into this book; so that in that which follows, if God help,
it may be suitably examined, and the conclusions to which we come may be unfolded.

Book 13
The Inquiry Is Prosecuted Respecting Knowledge, in Which, as Distinguished from Wisdom, Augustin Had Begun in the Former Book to Look for a Kind of Trinity-
And Occasion Is Taken of Commending Christian Faith, and of Explaining How the Faith of Believers Is One and Common-Next, That All Desire Blessedness, Yet
That All Have Not the Faith Whereby We Arrive at Blessedness; and That This Faith Is Defined in Christ, Who in the Flesh Rose from the Dead; and That No One Is
Set Free from the Dominion of the Devil through Forgiveness of Sins, Save through Him-It Is Shown Also at Length That It Was Needful That the Devil Should Be
Conquered by Christ, Not by Power, But by Righteousness-Finally, That When the Words of This Faith Are Committed to Memory, There Is in the Mind a Kind of
Trinity, Since There Are, First, in the Memory the Sounds of the Words, and This Even When the Man Is Not Thinking of Them; and Next, the Mind's Eye of His
Recollection Is Formed Thereupon When He Thinks of Them; And, Lastly, the Will, When He So Thinks and Remembers, Combines Both

Chapter 1

The Attempt Is Made to Distinguish Out of the Scriptures the Offices of Wisdom and of Knowledge
Some Things There Are Only Known By the Help of Faith The Attempt Is Made to Distinguish Out of the
Scriptures the Offices of Wisdom and of Knowledge-That in the Beginning of John Some Things That Are Said
Belong to Wisdom, Some to Knowledge-Some Things There Are Only Known By the Help of Faith-How We See the
Faith That Is in Us-in the Same Narrative of John, Some Things Are Known By the Sense of the Body, Others Only
By the Reason of the Mind )

1. IN the book before this, viz. the twelfth of this work, we have done enough to distinguish the office of the rational mind in temporal things, wherein not only our
knowing but our action is concerned, from the more excellent office of the same mind, which is employed in contemplating eternal things, and is limited to knowing
alone. But I think it more convenient that I should insert somewhat out of the Holy Scriptures, by which the two may more easily be distinguished.

2.Copyright
   John the Evangelist  has thus
            (c) 2005-2009,        begun Media
                               Infobase his Gospel:
                                               Corp."In the beginning was the Word, and the Word was with God, and the Word was God. The same Page      was in the
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beginning with God. All things were made by Him; and without was Him not anything made that was made. In Him was life; and the life was the light of men. And the
light shineth in darkness; and the darkness comprehended it not. There was a man sent from God, whose name was John. The same came for a witness, to bear
witness of the Light, that all men through Him might believe. He was not that Light, but was sent to bear witness of that Light. That was the true Light, which lighteth
1. IN the book before this, viz. the twelfth of this work, we have done enough to distinguish the office of the rational mind in temporal things, wherein not only our
knowing but our action is concerned, from the more excellent office of the same mind, which is employed in contemplating eternal things, and is limited to knowing
alone. But I think it more convenient that I should insert somewhat out of the Holy Scriptures, by which the two may more easily be distinguished.

2. John the Evangelist has thus begun his Gospel: "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the
beginning with God. All things were made by Him; and without was Him not anything made that was made. In Him was life; and the life was the light of men. And the
light shineth in darkness; and the darkness comprehended it not. There was a man sent from God, whose name was John. The same came for a witness, to bear
witness of the Light, that all men through Him might believe. He was not that Light, but was sent to bear witness of that Light. That was the true Light, which lighteth
every man that cometh into the world. He was in the world, and the world was made by Him, and the world knew Him not. He came unto His own, and His own
received Him not. But as many as received Him, to them gave He power to become the sons of God, even to them that believe on His name: which were born, not of
blood, nor of the will of the flesh, nor of the will of man, but of God. And the Word was made flesh, and dwelt among us (and we beheld His glory, the glory as of the
only-begotten of the Father), full of grace and truth." This entire passage, which I have here taken from the Gospel, contains in its earlier portions what is immutable and
eternal, the contemplation of which makes us blessed; but in those which follow, eternal things are mentioned in conjunction with temporal things. And hence some
things there belong to knowledge, some to wisdom, according to our previous distinction in the twelfth book. For the words,-" In the beginning was the Word, and the
Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him; and without Him was not anything made that
was made. In Him was life; and the life was the light of men. And the light shineth in darkness, and the darkness comprehended it not: "-require a contemplative life, and
must be discerned by the intellectual mind; and the more any one has profiled in this, the wiser without doubt will he become. But on account of the verse, "The light
shineth in darkness, and the darkness comprehended it not," faith certainly was necessary, whereby that which was not seen might be believed. For by "darkness" he
intended to signify the hearts of mortals turned away from light of this kind, and hardly able to behold it; for which reason he subjoins. "There was a man sent from God,
whose name was John. The same came for a witness, to bear witness of the Light, that all men through Him might believe." But here we come to a thing that was done
in time, and belongs to knowledge, which is comprised in the cognizance of facts. And we think of the man John under that phantasy which is impressed on our memory
from the notion of human nature. And whether men believe or not, they think this in the same manner. For both alike know what man is, the outer part of whom, that is,
his body, they have learned through the eyes of the body; but of the inner, that is, the soul, they possess the knowledge in themselves, because they also themselves are
men, and through intercourse with men; so that they are able to think what is said, "There was a man, whose name was John," because they know the names also by
interchange of speech. But that which is there also, viz. "sent from God," they who hold at all, hold by faith; and they who do not hold it by faith, either hesitate through
doubt, or deride it through unbelief. Yet both, if they are not in the number of those over-foolish ones, who say in their heart "There is no God," when they, hear these
words, think both things, viz. both what God is, and what it is to be sent from God; and if they do not do this as the things themselves really are, they do it at any rate as
they can.

3. Further, we know from other sources the faith itself which a man sees to be in his own heart, if he believes, or not to be there, if he does not believe: but not as we
know bodies, which we see with the bodily eyes, and think of even when absent through the images of themselves which we retain in memory; nor yet as those things
which we have not seen, and which we frame howsoever we can in thought from those which we have seen, and commit them to memory, that we may recur to them
when we will, in order that therein we may similarly by recollection discern them, or rather discern the images of them, of what sort soever these are which we have
fixed there; nor again as a living man, whose soul we do not indeed see, but conjecture from our own, and from corporeal motions gaze also in thought upon the living
man, as we have learnt him by sight. Faith as not so seen in the heart in which it is, by him whose it is; but most certain knowledge holds it fast, and conscience
proclaims it. Although therefore we are bidden to believe on this account, because we cannot see what we are bidden to believe; nevertheless we see faith itself in
ourselves, when that faith is in us; because faith even in absent things is present, and faith in things which are without us is within, and faith in things which are not seen is
itself seen, and itself none the less comes into the hearts of men in time; and if any cease to be faithful and become unbelievers, then it perishes from them. And
sometimes faith is accommodated even to falsehoods; for we sometimes so speak as to say, I put faith in him, and he deceived me. And this kind of faith, if indeed it
too is to be called faith, perishes from the heart without blame, when truth is found and expels it. But faith in things that are true, passes, as one should wish it to pass,
into the things themselves. For we must not say that faith perishes, when those things which were believed are seen. For is it indeed still to be called faith, when faith,
according to the definition in the Epistle to the Hebrews, is the evidence of things not seen?

4. In the words which follow next, "The same came for a witness, to hear witness of the Light, that all men through him might believe;" the action, as we have said, is
one done in time. For to bear witness even to that which is eternal, as is that light that is intelligible, is a thing done in time. And of this it was that John came to bear
witness who "was not that Light, but was sent to bear witness of that Light." For he adds "That was the true Light that lighteth every man that cometh into the world. He
was in the world, and the world was made by Him, and the world knew Him not. He came unto His own, and His own received Him not." Now they who know the
Latin language, understand all these words, from those things which they know: and of these, some have become known to us through the senses of the body, as man,
as the world itself, of which the greatness is so evident to our sight; as again the sounds of the words themselves, for hearing also is a sense of the body; and some
through the reason of the mind, as that which is said, "And His own received Him not;" for this means, that they did not believe in Him; and what belief is, we do not
know by any sense of the body, but by the reason of the mind. We have learned, too, not the sounds, but the meanings of the words themselves, partly through the
sense of the body, partly through the reason of the mind. Nor have we now heard those words for the first time, but they are words we had heard before. And we
were retaining in our memory as things known, and we here recognized, not only the words themselves, but also what they meant. For when the bisyllabic word
mundus is uttered, then something that is certainly corporeal, for it is a sound, has become known through the body, that is, through the ear. But that which it means
also, has become known through the body, that is, through the eyes of the flesh. For so far as the world is known to us at all, it is known through sight. But the quadri-
syllabic word crediderunt reaches us, so far as its sound, since that is a corporeal thing, through the ear of the flesh; but its meaning is discoverable by no sense of the
body, but by the reason of the mind. For unless we knew through the mind what the word crediderunt meant, we should not understand what they did not do, of whom
it is said, "And His own received Him not." The sound then of the word rings upon the ears of the body from without, and reaches the sense which is called hearing.
The species also of man is both known to us in ourselves, and is presented to the senses of the body from without, in other men; to the eyes, when it is seen; to the
ears, when it is heard; to the touch, when it is held and touched; and it has, too, its image in our memory, incorporeal indeed, but like the body. Lastly, the wonderful
beauty of the world itself is at hand from without, both to our gaze, and to that sense which is called touch, if we come in contact with any of it: and this also has its
image within in our memory, to which we revert, when we think of it either in the enclosure of a room, or again in darkness. But we have already sufficiently spoken in
the eleventh book of these images of corporeal things; incorporeal indeed, yet having the likeness of bodies, and belonging to the life of the outer man. But we are
treating now of the inner man, and of his knowledge, namely, that knowledge which is of things temporal and changeable; into the purpose and scope of which, when
anything is assumed, even of things belonging to the outer man, it must be assumed for this end, that something may thence be taught which may help rational
knowledge. And hence the rational use of those things which we have in common with irrational animals belongs to the inner man; neither can it rightly be said that this is
common to us with the irrational animals.

Chapter 2

Faith a Thing of the Heart Not of the Body; How It Is Common and One and the Same in All Believers
Faith a Thing of the Heart, Not of the Body; How It Is Common and One and the Same in All Believers-the Faith of
Believers Is One, No Otherwise Than the Will of Those Who Will Is One )

5. But faith, of which we are compelled, by reason of the arrangement of our subject, to dispute somewhat more at length in this book: faith I say, which they who have
are called the faithful, and they who have not, unbelievers, as were those who did not receive the Son of God coming to His own; although it is wrought in us by
hearing, yet does not belong to that sense of the body which is called hearing, since it is not a sound; nor to the eyes of this our flesh, since it is neither color nor bodily
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form;  nor to(c)
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                                         since itCorp.
                                                  has nothing of bulk; nor to any sense of the body at all, since it is a thing of the heart, not of the body;Page
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apart from us, but deeply seated within us; nor does any man see it in another, but each one in himself. Lastly, it is a thing that can both be feigned by pretence, and be
thought to be in him in whom it is not. Therefore every one sees his own faith in himself; but does not see, hut believes, that it is in another; and believes this the more
5. But faith, of which we are compelled, by reason of the arrangement of our subject, to dispute somewhat more at length in this book: faith I say, which they who have
are called the faithful, and they who have not, unbelievers, as were those who did not receive the Son of God coming to His own; although it is wrought in us by
hearing, yet does not belong to that sense of the body which is called hearing, since it is not a sound; nor to the eyes of this our flesh, since it is neither color nor bodily
form; nor to that which is called touch, since it has nothing of bulk; nor to any sense of the body at all, since it is a thing of the heart, not of the body; nor is it without
apart from us, but deeply seated within us; nor does any man see it in another, but each one in himself. Lastly, it is a thing that can both be feigned by pretence, and be
thought to be in him in whom it is not. Therefore every one sees his own faith in himself; but does not see, hut believes, that it is in another; and believes this the more
firmly, the more he knows the fruits of it, which faith is wont to work by love. And therefore this faith is common to all of whom the evangelist subjoins, "But as many as
received Him, to them gave He power to become the sons of God, even to them that believe on His name: which were born, not of blood, nor of the will of the flesh,
nor of the will of man, but of God;" common I say, not as any form of a bodily object is common, as regards sight, to the eyes of all to whom it is present, for in some
way the gaze of all that behold it is informed by the same one form; but as the human countenance can be said to be common to all men; for this is so said that yet each
certainly has his own. We say certainly with perfect truth, that the faith of believers is impressed from one doctrine upon the heart of each several person who believes
the same thing. But that which is believed is a different thing from the faith by which it is believed. For the former is in things which are said either to be, or to have been
or to be about to be; but the latter is in the mind of the believer, and is visible to him only whose it is; although not indeed itself but a faith like it, is also in others. For it
is not one in number, but in kind; yet on account of the likeness, and the absence of all difference, we rather call it one than many. For when, too, we see two men
exceedingly alike, we wonder, and say that both have one countenance. It is therefore more easily said that the souls were many,-a several soul, of course, for each
several person-of whom we read in the Acts of the Apostles, that they were of one soul,-than it is, where the apostle speaks of "one faith," for any one to venture to
say that there are as many faiths as there are faithful. And yet He who says, "O woman, great is thy faith;" and to another, "O thou of little faith, wherefore didst thou
doubt? intimates that each has his own faith. But the like faith of believers is said to be one, in the same way as a like will of those who will is said to be one; since in the
case also of those who have the same will, the will of each is visible to himself, but that of the other is not visible, although he wills the same thing; and if it intimate itself
by any signs, it is believed rather! than seen. But each being conscious of his own mind certainly does not believe, but manifestly sees outright, that this is his own will.

Chapter 3

Some Desires Being the Same in All Are Known to Each-the Poet Ennius

6. There is, indeed, so closely conspiring a harmony in the same nature living and using reason, that although one knows not what the other wills, yet there are some
wills of all which are also known to each; and although each man does not know what any other one man wills, yet in some things he may know what all will. And
hence comes that story of the comic actor's witty joke, who promised that he would say in the theatre, in some other play, what all had in their minds, and what all
willed; and when a still greater crowd had come together on the day appointed, with great expectation, all being in suspense and silent, is affirmed to have said: You will
to buy cheap, and sell dear. And mean actor though he was, yet all in his words recognized what themselves were conscious of, and applauded him with wonderful
goodwill, for saying before the eyes of all what was confessedly true, yet what no one looked for. And why was so great expectation raised by his promising that he
would say what was the will of all, unless because no man knows the wills of other men ? But did not he know that will? Is there any one who does not know it? Yet
why, unless because there are some things which not unfitly each conjectures from himself to be in others, through sympathy or agreement either in vice or virtue? But it
is one thing to see one's own will; another to conjecture, however certainly, what is another's. For, in human affairs, I am as certain that Rome was built as that
Constantinople was, although I have seen Rome with my eyes, but know nothing of the other city, except what I have believed on the testimony of others. And truly
that comic actor believed it to be common to all to will to buy cheap and sell dear, either by observing himself or by making experiment also of others. But since such a
will is in truth a fault, every one can attain the counter virtue, or run into the mischief of some other hull which is contrary to it, whereby to resist and conquer it. For I
myself know a case where a manuscript was offered to a man for purchase, who perceived that the vendor was ignorant of its value, and was therefore asking
something very small, and who thereupon gave him, though not expecting it, the just price, which was much more. Suppose even the case of a man possessed with
wickedness so great as to sell cheap what his parents left to him, and to buy dear, in order to waste it on his own lusts? Such wanton extravagance, I fancy, is not
incredible; and if such men are sought, they may be found, or even fail in one's way although not sought; who, by a wickedness more than that of the theatre, make a
mock of the theatrical proposition or declaration, by buying dishonor at a great price, while selling lands at a small one. We have heard, too, of persons that, for the
sake of distribution, have bought corn at a higher price, and sold it to their fellow-citizens at a lower one. And note also what the old poet Ennius has said: that "all
mortals wish themselves to be praised;" wherein, doubtless, he conjectured what was in others, both by himself, and by those whom he knew by experience; and so
seems to have declared what it is that all men will. Lastly, if that comic actor himself, too, had said, You all will to be praised, no one of you wills to be abused; he
would have seemed in like manner to have expressed what all will. Yet there are some who hate their own faults, and do not desire to be praised by others for that for
which they are displeased with themselves; and who thank the kindness of those who rebuke them, when the purpose of that rebuke is their own amendment. But if he
had said, You all will to be blessed, you do not will to be wretched; he would have said something which there is no one that would not recognize in his own will. For
whatever else a man may will secretly, he does not withdraw from that will, which is well known to all men, and well known to be in all men.

Chapter 4

The Will to Possess Blessedness Is One in All But the Variety of Wills Is Very Great
Concerning That Blessedness Itself

7. It is wonderful, however, since the will to obtain and retain blessedness is one in all, whence comes, on the other hand, such a variety and diversity of wills
concerning that blessedness itself; not that any one is unwilling to have it, but that all do not know it. For if all knew it, it would not be thought by some to be in
goodness of mind; by others, in pleasure of body; by others, in both; and by some in one thing, by others in another. For as men find special delight in this thing or that,
so have they placed in it their idea of a blessed life. How, then, do all love so warmly what not all know? Who can love what he does not know?-a subject which I
have already discussed in the preceding books. Why, therefore, is blessedness loved by all, when it is not known by all? Is it perhaps that all know what it is itself, but
all do not know where it is to be found, and that the dispute arises from this?-as if, forsooth, the business was about some place in this world, where every one ought to
will to live who wills to live blessedly; and as if the question where blessedness is were not implied in the question what it is. For certainly, if it is in the pleasure of the
body, he is blessed who enjoys the pleasure of the body; if in goodness of mind, he has it who enjoys this; if in both, he who enjoys both. When, therefore, one says, to
live blessedly is to enjoy the pleasure of the body; but another, to live blessedly is to enjoy goodness of mind; is it not, that either both know, or both do not know,
what a blessed life is? How, then, do both love it, if no one can love what he does not know? Or is that perhaps false which we have assumed to be most true and most
certain, viz. that all men will to live blessedly? For if to live blessedly is, for argument's sake, to live according to goodness of mind, how does he will to live blessedly
who does not will this? Should we not say more truly, That man does not will to live blessedly, because he does not wish to live according to goodness, which alone is
to live blessedly? Therefore all men do not will to live blessedly; on the contrary, few wish it; if to live blessedly is nothing else but to live according to goodness of
mind, which many do not will to do. Shall we, then, hold that to be false of which the Academic Cicero himself did not doubt (although Academics doubt every thing),
who, when he wanted in the dialogue Hortensius to find some certain thing, of which no one doubted, from which to start his argument, says, We certainly all will to be
blessed? Far be it from me to say this is false. But what then? Are we to say that, although there is no other way of living blessedly than living according to goodness of
mind, yet even he who does not will this, wills to live blessedly? This, indeed, seems too absurd. For it is much as if we should say, Even he who does not will to live
blessedly, wills to live blessedly. Who could listen to, who could endure, such a contradiction? And yet necessity thrusts us into this strait, if it is both true that all will to
live blessedly, and yet all do not will to live in that way in which alone one can live blessedly.

Chapter 5
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Of the Same Thing
blessedly, wills to live blessedly. Who could listen to, who could endure, such a contradiction? And yet necessity thrusts us into this strait, if it is both true that all will to
live blessedly, and yet all do not will to live in that way in which alone one can live blessedly.

Chapter 5

Of the Same Thing

8. Or is, perhaps, the deliverance from our difficulties to be found in this, that, since we have said that every one places his idea of a blessed life in that which has most
pleased him, as pleasure pleased Epicurus, and goodness Zeno, and something else pleased other people, we say that to live blessedly is nothing else but to live
according to one's own pleasure: so that it is not false that all will to live blessedly, because all will that which pleases each? For if this, too, had been proclaimed to the
people in the theatre, all would have found it in their own wills. But when Cicero, too, had propounded this in opposition to himself, he so refuted it as to make them
blush who thought so. For he says: "But, behold! people who are not indeed philosophers, but who yet are prompt to dispute, say that all are blessed, whoever live as
they will;" which is what we mean by, as pleases each. But by and by he has subjoined: "But this is indeed false. For to will what is not fitting, is itself most miserable;
neither is it so miserable not to obtain what one wills, as to will to obtain what one ought not." Most excellently and altogether most truly does he speak. For who can
be so blind in his mind, so alienated from all light of decency, and wrapped up in the darkness of indecency, as to call him blessed, because he lives as he will, who lives
wickedly and disgracefully; and with no one restraining him, no one punishing, and no one daring even to blame him, nay more, too, with most people praising him,
since, as divine Scripture says, "The wicked is praised in his heart's desire: and he who works iniquity is blessed," gratifies all his most criminal and flagitious desires;
when, doubtless, although even so he would be wretched, yet he would be less wretched, if he could have had nothing of those things which he had wrongly willed?
For every one is made wretched by a wicked will also, even though it stop short with will but more wretched by the power by which the longing of a wicked will is
fulfilled. And, therefore, since it is true that all men will to be blessed, and that they seek for this one thing with the most ardent love, and on account of this seek
everything which they do seek; nor can any one love that of which he does not know at all what or of what sort it is, nor can be ignorant what that is which he knows
that he wills; it follows that all know a blessed life. But all that are blessed have what they will, although not all who have what they will are forewith blessed. But they
are forewith wretched, who either have not what they will, or have that which they do not rightly will. Therefore he only is a blessed man, who both has all things which
he wills, and wills nothing ill.

Chapter 6

Why When All Will to be Blessed That Is Rather Chosen By Which One Withdraws From Being So

9. Since, then, a blessed life consists of these two things, and is known to all, and dear to all; what can we think to be the cause why, when they cannot have both, men
choose, out of these two, to have all things that they will, rather than to will all things well, even although they do not have them? Is it the depravity itself of the human
race, in such wise that, while they are not unaware that neither is he blessed who has not what he wills, nor he who has what he wills wrongly, but he who both has
whatsoever good things he wills, and wills no evil ones, yet, when both are not granted of those two things in which the blessed life consists, that is rather chosen by
which one is withdrawn the more from a blessed life (since he certainly is further from it who obtains things which he wickedly desired, than he who only does not
obtain the things which he desired); whereas the good will ought rather to be chosen, and to be preferred, even if it do not obtain the things which it seeks? For he
comes near to being a blessed man, who wills well whatsoever he wills, and wills things, which when he obtains, he will be blessed. And certainly not bad things, but
good, make men blessed, when they do so make them. And of good things he already has something, and that, too, a something not to be lightly esteemed,-namely, the
very good will itself; who longs to rejoice in those good things of which human nature is capable, and not in the performance or the attainment of any evil; and who
follows diligently, and attains as much as he can, with a prudent, temperate, courageous, and right mind, such good things as are possible in the present miserable life;
so as to be good even in evils, and when all evils have been put an end to, and all good things fulfilled, then to be blessed.

Chapter 7

Faith Is Necessary That Man May At Some Time be Blessed Which He Will Only Attain in the Future Life
Faith Is Necessary, That Man May At Some Time be Blessed, Which He Will Only Attain in the Future Life-the
Blessedness of Proud Philosophers Ridiculous and Pitiable )

10. And on this account, faith, by which men believe in God, is above all things necessary in this mortal life, most full as it is of errors and hardships. For there are no
good things whatever, and above all, not those by which any one is made good, or those by which he will become blessed, of which any other source can be found
whence they come to man, and are added to man, unless it be from God. But when he who is good and faithful in these miseries shall have come from this life to the
blessed life, then will truly come to pass what now is absolutely impossible,-namely, that a man may live as he will. For he will not will to live badly in the midst of that
felicity, nor will he will anything that will be wanting, nor will there be wanting anything which he shall have willed. Whatever shall be loved, will be present; nor will that
be longed for, which shall not be present. Everything which will be there will be good, and the supreme God will be the supreme good and will be present for those to
enjoy who love Him; and what altogether is most blessed, it will be certain that it will be so forever. But now, indeed, philosophers have made for themselves,
according to the pleasure of each, their own ideals of a blessed life; that they might be able, as it were by their own power, to do that, which by the common conditions
of mortals they were not able to do,-namely, to live as they would. For they felt that no one could be blessed otherwise than by having what he would, and by suffering
nothing which he would not. And who would not will, that the life whatsoever it be, with which he is delighted, and which he therefore calls blessed, were so in his own
power, that he could have it continually? And yet who is in this condition? Who wills to suffer troubles in order that he may endure them manfully, although he both wills
and is able to endure them if he does suffer them? Who would will to live in torments, even although he is able to live laudably by holding fast to righteousness in the
midst of them through patience? They who have endured these evils, either in wishing to have or in fearing to lose what they loved, whether wickedly or laudably, have
thought of them as transitory. For many have stretched boldly through transitory evils to good things which will last. And these, doubtless, are blessed through hope,
even while actually suffering such transitory evils, through which they arrive at good things which will not be transitory. But he who is blessed through hope is not yet
blessed: for he expects, through patience, a blessedness which he does not yet grasp. Whereas he, on the other hand, who is tormented without any such hope, without
any such reward, let him use as much endurance as he pleases, is not truly blessed, but bravely miserable. For he is not on that account not miserable, because he
would be more so if he also bore misery impatiently. Further, even if he does not suffer those things which he would not will to suffer in his own body, not even then is
he to be esteemed blessed, inasmuch as he does not live as he wills. For to omit other things, which, while the body remains unhurt, belong to those annoyances of the
mind, without which we should will to live, and which are innumerable; he would will, at any rate, if he were able, so to have his body safe and sound, and so to suffer
no inconveniences from it, as to have it within his own control, or even to have it with an imperishableness of the body itself; and because he does not possess this, and
hangs in doubt about it, he certainly does not live as he wills. For although he may be ready from fortitude to accept, and bear with an equal mind, whatever adversities
may happen to him, yet he had rather they should not happen, and prevents them if he is able; and he is in such way ready for both alternatives, that, as much as is in
him, he wishes for the one and shuns the other; and if he have fallen into that which he shuns, he therefore bears it willingly, because that could not happen which he
willed. He bears it, therefore, in order that he may not be crushed; but he would not willingly be even burdened. How, then, does he live as he wills? Is it because he is
willingly strong to bear what he would not will to be put upon him? Then he only wills what he can, because he cannot have what he wills. And here is the sum-total of
the blessedness of proud mortals, I know not whether to be laughed at, or not rather to be pitied, who boast that they live as they will, because they willingly bear
patiently what they are unwilling should happen to them. For this, they say, is like Terence's wise saying,-

"Since that cannot be which you will, will that which thou canst." That this is aptly said, who denies? But it is advice given to the miserable man, that he may not be more
 CopyrightAnd
miserable.  (c) 2005-2009,      Infobase
                 it is not rightly or trulyMedia
                                           said to Corp.
                                                   the blessed man, such as all wish themselves to be, That cannot be which you will. For if he is blessed,Page
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can be; since he does not will that which cannot be. But such a life is not for this mortal state, neither will it come to pass unless when immortality also shall come to
pass. And if this could not be given at all to man, blessedness too would be sought in vain, since it cannot be without immortality.
patiently what they are unwilling should happen to them. For this, they say, is like Terence's wise saying,-

"Since that cannot be which you will, will that which thou canst." That this is aptly said, who denies? But it is advice given to the miserable man, that he may not be more
miserable. And it is not rightly or truly said to the blessed man, such as all wish themselves to be, That cannot be which you will. For if he is blessed, whatever he wills
can be; since he does not will that which cannot be. But such a life is not for this mortal state, neither will it come to pass unless when immortality also shall come to
pass. And if this could not be given at all to man, blessedness too would be sought in vain, since it cannot be without immortality.

Chapter 8

Blessedness Cannot Exist Without Immortality

11. As, therefore, all men will to be blessed, certainly if they will truly, they will also to be immortal; for otherwise they could not be blessed. And further, if questioned
also concerning immortality, as before concerning blessedness, all reply that they will it. But blessedness of what quality soever, such as is not so, but rather is so called,
is sought, nay indeed is feigned in this life, whilst immortality is despaired of, without which true blessedness cannot be. Since he lives blessedly, as we have already said
before, and have sufficiently proved and concluded, who lives as he wills, and wills nothing wrongly. But no one wrongly wills immortality, if human nature is by God's
gift capable of it; and if it is not capable of it, it is not capable of blessedness. For, that a man may live blessedly, he must needs live. And if life quits him by his dying,
how can a blessed life remain with him? And when it quits him, without doubt it either quits him unwilling, or willing, or neither. If unwilling, how is the life blessed which
is so within his will as not to be within his power? And whereas no one is blessed who wills something that he does not have, how much less is he blessed who is
quitted against his will, not by honor, nor by possessions, nor by any other thing, but by the blessed life itself, since he will have no life at all? And hence, although no
feeling is left for his life to be thereby miserable (for the blessed life quits him, because life altogether quits him), yet he is wretched as long as he feels, because he
knows that against his will that is being destroyed for the sake of which he loves all else, and which he loves beyond all else. A life therefore cannot both be blessed,
and yet quit a man against his will, since no one becomes blessed against his will; and hence how much more does it make a man miserable by quitting him against his
will, when it would make him miserable if he had it against his will! But if it quit him with his will, even so how was that a blessed life, which he who had it willed should
perish? It remains then for them to say, that neither of these is in the mind of the blessed man; that is, that he is neither unwilling nor willing to be quitted by a blessed life,
when through, death life quits him altogether; for that he stands firm with an even heart, prepared alike for either alternative. But neither is that a blessed life which is
such as to be unworthy of his love whom it makes blessed. For how is that a blessed life which the blessed man does not love? Or how is that loved, of which it is
received indifferently, whether it is to flourish or to perish? Unless perhaps the virtues, which we love in this way on account of blessedness alone, venture to persuade
us that we do not love blessedness itself. Yet if they did this we should certainly leave off loving the virtues themselves, when we do not love that on account of which
alone we loved them. And further, how will that opinion be true, which has been so tried, and sifted, and thoroughly strained, and is so certain, viz. that all men will to
be blessed, if they themselves who are already blessed neither will nor do not will to be blessed? Or if they will it, as truth proclaims, as nature constrains, in which
indeed the supremely good and unchangeably blessed Creator has implanted that will: if, I say, they will to be blessed who are blessed, certainly they do no will to be
not blessed. But if they do not will not to be blessed, without doubt they do not will to be annihilated and perish in regard to their blessedness. But they cannot be
blessed except they are alive; therefore they do not will so to perish in regard to their life. Therefore, whoever are either truly blessed or desire to be so, will to be
immortal. But he does not live blessedly who has not that which he wills. Therefore it follows that in no way can life be truly blessed unless it be eternal.

Chapter 9

We Say That Future Blessedness Is Truly Eternal Not Through Human Reasonings But
By the Help of Faith
We Say That Future Blessedness Is Truly Eternal, Not Through Human Reasonings, But By the Help of Faith-the
Immortality of Blessedness Becomes Credible From the Incarnation of the Son of God )

12. Whether human nature can receive this, which yet it confesses to be desirable, is no small question. But if faith be present, which is in those to whom Jesus has
given power to become the sons of God, then there is no question. Assuredly, of those who endeavor to discover it from human reasonings, scarcely a few, and they
endued with great abilities, and abounding in leisure, and learned with the most subtle learning, have been able to attain to the investigation of the immortality of the soul
alone. And even for the soul they have not found a blessed life that is stable, that is, true; since they have said that it returns to the miseries of this life even after
blessedness. And they among them who are ashamed of this opinion, and have thought that the purified soul is to be placed in eternal happiness without a body, hold
such opinions concerning the past eternity of tim world, as to confute this opinion of theirs concerning the soul; a thing which here it is too long to demonstrate; but it has
been, as I think, sufficiently explained by us in the twelfth book of the City of God. But that faith promises, not by human reasoning, but by divine authority, that the
whole man, who certainly consists of soul and body, shall be immortal, and on this account truly blessed. And so, when it had been said in the Gospel, that Jesus has
given "power to become the sons of God to them who received Him;" and what it is to have received Him had been shortly explained by saying, "To them that believe
on His name;" and it was further added in what way they are to become sons of God, viz., "Which were born not of blood, nor of the will of the flesh, nor of the will of
man, but of God;"-lest that infirmity of men which we all see and bear should despair of attaining so great excellence, it is added in the same place, "And the Word was
made flesh, and dwelt among us;" that, on the contrary, men might be convinced of that which seemed incredible. For if He who is by nature the Son of God was made
the Son of man through mercy for the sake of the sons of men,-for this is what is meant by "The Word was made flesh, and dwelt among us" men,-how much more
credible is it that the sons of men by nature should be made the sons of God by the grace of God, and should dwell in God, in whom alone and from whom alone the
blessed can be made partakers of that immortality; of which that we might be convinced, the Son of God was made partaker of our mortality?

Chapter 10

There Was No Other More Suitable Way of Freeing Man From the Misery of Mortality
Than the Incarnation of the Word
There Was No Other More Suitable Way of Freeing Man From the Misery of Mortality Than the Incarnation of the
Word-the Merits Which Are Called Ours Are the Gifts of God )

13. Those then who say, What, had God no other way by which He might free men from the misery of this mortality, that He should will the only-begotten Son, God
co-eternal with Himself, to become man, by putting on a human soul and flesh, and being made mortal to endure death?-these, I say, it is not enough so to refute, as to
assert that that mode by which God deigns to free us through the Mediator of God and men, the man Christ Jesus, is good and suitable to the dignity of God; but we
must show also, not indeed that no other mode was possible to God, to whose power all things are equally subject, but that there neither was nor need have been any
other mode more appropriate for curing our misery. For what was so necessary for the building up of our hope, and for the freeing the minds of mortals cast down by
the condition of mortality itself, from despair of immortality, than that it should be demonstrated to us at how great a price God, rated us, and how greatly He loved us?
But what is more manifest and evident in this so great proof hereof, than that the Son of God, unchangeably good, remaining what He was in Himself, and receiving
from us and for us what He was not, apart from any loss of His own nature, and deigning to enter into the fellowship of ours, should first, without any evil desert of His
own, bear our evils; and so with unobligated munificence should bestow His own gifts upon us, who now believe how much God loves us, and who now hope that of
which we used to despair, without any good deserts of our own, nay, with our evil deserts too going before?
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14. Since those also which are called our deserts, are His gifts. For, that faith may work by love, "the love of God is shed abroad in our hearts by the Holy Ghost which
is given unto us." And He was then given, when Jesus was glorified by the resurrection. For then He promised that He Himself would send Him, and He sent Him;
because then, as it was written and foretold of Him, "He ascended up on high, He led captivity captive, and gave gifts unto men." These gifts constitute our deserts, by
But what is more manifest and evident in this so great proof hereof, than that the Son of God, unchangeably good, remaining what He was in Himself, and receiving
from us and for us what He was not, apart from any loss of His own nature, and deigning to enter into the fellowship of ours, should first, without any evil desert of His
own, bear our evils; and so with unobligated munificence should bestow His own gifts upon us, who now believe how much God loves us, and who now hope that of
which we used to despair, without any good deserts of our own, nay, with our evil deserts too going before?

14. Since those also which are called our deserts, are His gifts. For, that faith may work by love, "the love of God is shed abroad in our hearts by the Holy Ghost which
is given unto us." And He was then given, when Jesus was glorified by the resurrection. For then He promised that He Himself would send Him, and He sent Him;
because then, as it was written and foretold of Him, "He ascended up on high, He led captivity captive, and gave gifts unto men." These gifts constitute our deserts, by
which we arrive at the chief good of an immortal blessedness. "But God," says the apostle, "commendeth His love towards as, in that, while we were yet sinners, Christ
died for us. Much more, then, being now justified by His blood, we shall be saved from wrath through Him." To this he goes on to add, "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." Those whom he first calls sinners he afterwards calls
the enemies of God; and those whom he first speaks of as justified by His blood, he afterwards speaks of as reconciled by the death of the Son of God; and those
whom he speaks of first as saved from wrath through Him, he afterwards speaks of as saved by His life. We were not, therefore, before that grace merely anyhow
sinners, but in such sins that we were enemies of God. But the same apostle calls us above several times by two appellations, viz. sinners and enemies of God,-one as if
the most mild, the other plainly the most harsh,-saying, "For if when we were yet weak, in due time Christ died for the ungodly." Those whom he called weak, the same
he called ungodly. Weakness seems something slight; but sometimes it is such as to be called impiety. Yet except it were weakness, it would not need a physician, who
is in the Hebrew Jesus, in the Greek Swthr, but in our speech Saviour. And this word the Latin language had not previously, but could have seeing that it could have it
when it wanted it. And this foregoing sentence of the apostle, where he says, "For when we were yet weak, in due time He died for the ungodly," coheres with those
two following sentences; in the one of which he spoke of sinners, in the other of enemies of God, as though he referred each severally to each, viz. sinners to the weak,
the enemies of God to the ungodly.

Chapter 11

A Difficulty How We Are Justitified in the Blood of the Son of God

15. But what is meant by "justified in His blood?" What power is there in this blood, I beseech you, that they who believe should be justified in it? And what is meant by
"being reconciled by the death of His Son?" Was it indeed so, that when God the Father was wroth with us, He saw the death of His Son for us, and was appeased
towards us? Was then His Son already so far appeased towards us, that He even deigned to die for us; while the Father was still so far wroth, that except His Son died
for us, He would not be appeased? And what, then, is that which the same teacher of the Gentiles himself says in another place: "What shall we then say to these
things? If God be for us, who can be against us? He that spared not His own Son, but delivered Him up for us all; how has He not with Him also freely given us all
things?" Pray, unless the Father had been already appeased, would He have delivered up His own Son, not sparing Him for us? Does not this opinion seem to be as it
were contrary to that? In the one, the Son dies for us, and the Father is reconciled to us by His death; in the other, as though the Father first loved us, He Himself on
our account does not spare the Son, He Himself for us delivers Him up to death. But I see that the Father loved us also before, not only before the Son died for us, but
before He created the world; the apostle himself being witness, who says, "According as He hath chosen us in Him before the foundation of the world." Nor was the
Son delivered up for us as it were unwillingly, the Father Himself not sparing Him; for it is said also concerning Him, "Who loved me, and delivered up Himself for
me."3 Therefore together both the Father and the Son, and the Spirit of both, work all things equally and harmoniously; yet we are justified in the blood of Christ, and
we are reconciled to God by the death of His Son. And I will explain, as I shall be able, here also, how this was done, as much as may seem sufficient.

Chapter 12

All on Account of the Sin of Adam Were Delivered Into the Power of the Devil

16. By the justice of God in some sense, the human race was delivered into the power of the devil; the sin of the first man passing over originally into all of both sexes in
their birth through conjugal union, and the debt of our first parents binding their whole posterity. This delivering up is first signified in Genesis, where, when it had been
said to the serpent, "Dust shalt thou eat," it was said to the man, "Dust thou art, and unto dust thou shall return." In the words, "Unto dust shalt thou return," the death of
the body is fore-announced, because he would not have experienced that either, if he had continued to the end upright as he was made; but in that it is said to him whilst
still living, "Dust thou art," it is shown that the whole man was changed for the worse. For "Dust thou art" is much the same as, "My spirit shall not always remain in
these men, for that they also are flesh." Therefore it was at that time shown, that he was delivered to him, in that it had been said to him, "Dust shall thou eat." But the
apostle declares this more clearly, where he says: "And you who were dead in trespasses and sins, wherein in time past ye walked according to the course of this
world, according to the prince of the power of the air, the spirit that now worketh in the children of unfaithfulness; among whom we also had our conversation in times
past, in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others." The "children of unfaithfulness"
are the unbelievers; and who is not this before he becomes a believer? And therefore all men are originally under the prince of the power of the air, "who worketh in the
children of unfaithfulness." And that which I have expressed by "originally" is the same that the apostle expresses when he speaks of themselves who "by nature" were
as others; viz. by nature as it has been depraved by sin, not as it was created upright from the beginning. But the way in which man was thus delivered into the power of
the devil, ought not to be so understood as if God did this, or commanded it to be done; but that He only permitted it, yet that justly. For when He abandoned the
sinner, the author of the sin immediately entered. Yet God did not certainly so abandon His own creature as not to show Himself to him as God creating and
quickening, and among penal evils bestowing also many good things upon the evil. For He hath not in anger shut up His tender mercies. Nor did He dismiss man from
the law of His own power, when He permitted him to be in the power of the devil; since even the devil himself is not separated from the power of the Omnipotent, as
neither from His goodness. For whence do even the evil angels subsist in whatever manner of life they have, except through Him who quickens all things? If, therefore,
the commission of sins through the just anger of God subjected man to the devil, doubtless the remission of sins through the merciful reconciliation of God rescues man
from the devil.

Chapter 13

Man Was to be Rescued From the Power of the Devil Not By Power But By Righteousness

17. But the devil was to be overcome, not by the power of God, but by His righteousness. For what is more powerful than the Omnipotent? Or what creature is there
of which the power can be compared to the power of the Creator? But since the devil, by the fault of his own perversity, was made a lover of power, and a forsaker
and assailant of righteousness,-for thus also men imitate him so much the more in proportion as they set their hearts on power, to the neglect or even hatred of
righteousness, and as they either rejoice in the attainment of power, or are inflamed by the lust of it,-it pleased God, that in order to the rescuing of man from the grasp
of the devil, the devil should be conquered, not by power, but by righteousness; and that so also men, imitating Christ, should seek to conquer the devil by
righteousness, not by: power. Not that power is to be shunned as as though it were something evil; but the order must be preserved, whereby righteousness is before it.
For how great can be the power of mortals? Therefore let mortals cleave to righteousness; power will be given to immortals. And compared to this, the power, how
great soever, of those men who are called powerful on earth, is found to be ridiculous weakness, and a pitfall is dug there for the sinner, where the wicked seem to be
most powerful. And the righteous man says in his song, "Blessed is the man whom Thou chasteneth, O Lord, and teachest him out of Thy law: that Thou mayest give
him rest from the days of adversity, until the pit be digged for the wicked. For the Lord will not cast off His people, neither will He forsake His inheritance, until
righteousness return unto judgment, and all who follow it are upright in heart." At this present time, then, in which the might of the people of God is delayed, "the Lord
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will not cast off His people, neither will He forsake His inheritance," how bitter and unworthy things so-ever it may suffer in its humility and weakness;  " until99
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righteousness," which the weakness of the pious now possesses, "shall return to judgment," that is, shall receive the power of judging; which is preserved in the end for
the righteous when power in its due order shall have followed after righteousness going before. For power joined to righteousness, or righteousness added to power,
great soever, of those men who are called powerful on earth, is found to be ridiculous weakness, and a pitfall is dug there for the sinner, where the wicked seem to be
most powerful. And the righteous man says in his song, "Blessed is the man whom Thou chasteneth, O Lord, and teachest him out of Thy law: that Thou mayest give
him rest from the days of adversity, until the pit be digged for the wicked. For the Lord will not cast off His people, neither will He forsake His inheritance, until
righteousness return unto judgment, and all who follow it are upright in heart." At this present time, then, in which the might of the people of God is delayed, "the Lord
will not cast off His people, neither will He forsake His inheritance," how bitter and unworthy things so-ever it may suffer in its humility and weakness; " until the
righteousness," which the weakness of the pious now possesses, "shall return to judgment," that is, shall receive the power of judging; which is preserved in the end for
the righteous when power in its due order shall have followed after righteousness going before. For power joined to righteousness, or righteousness added to power,
constitutes a judicial authority. But righteousness belongs to a good will; whence it was said by the angels when Christ was born: "Glory to God in the highest, and on
earth peace to men of good will," But power ought to follow righteousness, not to go before it; and accordingly it is placed in "second," that is, prosperous fortune; and
this is called "second," from "following." For whereas two things make a man blessed, as we have argued above, to will well, and to be able to do what one wills,
people ought not to be so perverse, as has been noted in the same discussion, as that a man should choose from the two things which make him blessed, the being able
to do what he wills, and should neglect to will what he ought; whereas he ought first to have a good will, but great power afterwards. Further, a good will must be
purged from vices, by which if a man is overcome, he is in such wise overcome as that he wills evil; and then how will his will be still good? It is to be wished, then, that
power may now be given, but power against vices, to conquer which men do not wish to be powerful, while they wish to be so in order to conquer men; and why is
this, unless that, being in truth conquered, they feignedly conquer, and are conquerors not in truth, but in opinion? Let a man will to be prudent, will to be strong, will to
he temperate, will to be just; and that he may be able to have these things truly, let him certainly desire power, and seek to be powerful in himself, and (strange though it
be) against himself for himself. But all the other things which he wills rightly, and yet is not able to have, as, for instance, immortality and true and full felicity, let him not
cease to long for, and let him patiently expect.

Chapter 14

The Unobligated Death of Christ Has Freed Those Who Were Liable to Death

18. What, then, is the righteousness by which the devil was conquered? What,except the righteousness of Jesus Christ? And how was he conquered? Because, when
he found in Him nothing worthy of death, yet he slew Him. And certainly it is just, that we whom he held as debtors, should be dismissed free by believing in Him whom
he slew without any debt. In this way it is that we are said to be justified in the blood of Christ. For so that innocent blood was shed for the remission of our sins.
Whence He calls Himself in the Psalms, "Free among the dead." For he only that is dead is free from the debt of death. Hence also in another psalm He says, "Then I
restored that which I seized not;" meaning sin by the thing seized, because sin is laid hold of against what is lawful. Whence also He says, by the mouth of His own
Flesh, as is read in the Gospel: "For the prince of this world cometh, and hath nothing in me," that is, no sin; but "that the world may know," He says, "that I do the
commandment of the Father; arise, let us go hence." And hence He proceeds to His passion, that He might pay for us debtors that which He Himself did not owe.
Would then the devil be conquered by this most just right, if Christ had willed to deal with him by power, not by righteousness? But He held back what was possible to
Him, in order that He might first do what was fitting. And hence it was necessary that He should be both man and God. For unless He had been man, He could not
have been slain; unless He had been God men would not have believed that He would not do what He could, but that He could not do what He would; nor should we
have thought that righteousness was preferred by Him to power, but that He lacked power. But now He suffered for us things belonging to man, because He was man;
but if He had been unwilling, it would have been in His power to not so to suffer, because He was also God. And righteousness was therefore made more acceptable in
humility, because so great power as was in His Divinity, if He had been unwilling, would have been able not to suffer humility; and thus by Him who died, being thus
powerful, both righteousness was commended, and power promised, to us, weak mortals. For He did one of these two things by dying, the other by rising again. For
what is more righteous, than to come even to the death of the cross for righteousness? And what more powerful, than to rise from the dead, and to ascend into heaven
with that very flesh in which He was slain? And therefore He conquered the devil first by righteousness, and afterwards by power: namely, by righteousness, because
He had no sin, and was slain by him most unjustly; but by power, because having been dead He lived again, never afterwards to die. But He would have conquered the
devil by power, even though He could not have been slain by him: although it belongs to a greater power to conquer death itself also by rising again, than to avoid it by
living. But the reason is really a different one, why we are justified in the blood of Christ, when we are rescued from the power of the devil through the remission of sins:
it pertains to this, that the devil is conquered by Christ by righteousness, not by power. For Christ was crucified, not through immortal power, but through the weakness
which He took upon Him in mortal flesh; of which weakness nevertheless the apostle says, "that the weakness of God is stronger than men."

Chapter 15

Of the Same Subject

19. It is not then difficult to see that the devil was conquered, when he who was slain by Him rose again. It is something more, and more profound of comprehension, to
see that the devil was conquered when he thought himself to have conquered, that is, when Christ was slain. For then that blood, since it was His who had no sin at all,
was poured out for the remission of our sins; that, because the devil deservedly held those whom, as guilty of sin, he bound by the condition of death,he might
deservedly loose them through Him, whom, as guilty of no sin, the punishment of death undeservedly affected. The strong man was conquered by this righteousness,
and bound with this chain, that his vessels might be spoiled, which with himself and his angels had been vessels of wrath while with him, and might be turned into vessels
of mercy. For the Apostle Paul tells us, that these words of our Lord Jesus Christ Himself were spoken from heaven to him when he was first called. For among the
other things which he heard, he speaks also of this as said to him thus: "For I have appeared unto thee for this purpose, to make thee a minister and a witness both of
these things which thou hast seen from me, and of those things in the which I will appear unto thee; delivering thee from the people, and from the Gentiles, unto whom
now I send thee,to open the eyes of the blind, and to turn them from darkness [to light], and from the power of Satan unto God, that they may receive forgiveness of
sins, and inheritance among them which are sanctified, and faith that is in me." And hence the same apostle also, exhorting believers to the giving of thanks to God the
Father, says: "Who hath delivered us from the power of darkness and hath translated us into the kingdom of His dear Son: in whom we have redemption, even the
forgiveness of sins." In this redemption, the blood of Christ was given, as it were, as a price for us, by accepting which the devil was not enriched, but bound: that we
might be loosened from his bonds, and that he might not with himself involve in the meshes of sins, and so deliver to the destruction of the second and eternal death, any
one of those whom Christ, free from all debt, had redeemed by pouring out His own blood unindebtedly; but that they who belong to the grace of Christ, foreknown,
and predestinated, and elected before the foundation of the world? should only so far die as Christ Himself died for them, i.e. only by the death of the flesh, not of the
spirit.

Chapter 16

The Remains of Death and the Evil Things of the World Turn to Good for the Elect
What the Anger of God Is The Remains of Death and the Evil Things of the World Turn to Good for the Elect-How
Fitly the Death of Christ Was Chosen, That We Might be Justified in His Blood-What the Anger of God Is )

20. For although the death, too, of the flesh itself came originally from the sin of the first man, yet the good use of it has made most glorious martyrs. And so not only
that death itself, bat all the evils of this world, and the griefs and labors of men, although they come from the deserts of sins, and especially of original sin, whence life
itself too became bound by the bond of death, yet have fitly remained, even when sin is forgiven; that man might have wherewith to contend for truth, and whereby the
goodness of the faithful might be exercised; in order that the new man through the new covenant might be made ready among the evils of this world for a new world, by
bearing  wisely
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which the future life, being set free, will have for ever. For the devil being cast forth from his dominion, and from the hearts of the faithful, in the condemnation and
faithlessness of whom he, although himself also condemned, yet reigned, is only so far permitted to be an adversary according to the condition of this mortality, as God
knows to be expedient for them: concerning which the sacred writings speak through the mouth of the apostle: "God is faithful, who will not suffer you to be tempted
20. For although the death, too, of the flesh itself came originally from the sin of the first man, yet the good use of it has made most glorious martyrs. And so not only
that death itself, bat all the evils of this world, and the griefs and labors of men, although they come from the deserts of sins, and especially of original sin, whence life
itself too became bound by the bond of death, yet have fitly remained, even when sin is forgiven; that man might have wherewith to contend for truth, and whereby the
goodness of the faithful might be exercised; in order that the new man through the new covenant might be made ready among the evils of this world for a new world, by
bearing wisely the misery which this condemned life deserved, and by rejoicing soberly because it will be finished, but expecting faithfully and patiently the blessedness
which the future life, being set free, will have for ever. For the devil being cast forth from his dominion, and from the hearts of the faithful, in the condemnation and
faithlessness of whom he, although himself also condemned, yet reigned, is only so far permitted to be an adversary according to the condition of this mortality, as God
knows to be expedient for them: concerning which the sacred writings speak through the mouth of the apostle: "God is faithful, who will not suffer you to be tempted
above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it." And those evils which the faithful endure piously, are of
profit either for the correction of sins, or for the exercising and proving of righteousness, or to manifest the misery of this life, that the life where will be that true and
perpetual blessedness may be desired more ardently, and sought out more earnestly. But it is on their account that these evils are still kept in being, of whom the apostle
says: "For we know that all things work together for good to them that love God, to them who are called to be holy according to His purpose. For whom He did
foreknow, He also did predestinate to be conformed to the image of His Son, that He might be the first-born among many brethren. Moreover, whom He did
predestinate, them He also called; and whom He called, them He also justified; and whom He justified, them He also glorified." It is of these who are predestinated, that
not one shall perish with the devil; not one shall remain even to death under the power of the devil. And then follows what I have already cited above: "What shall we
then say to these things? If God be for us, who can be against us? He that spared not His own Son, but delivered Him up for us all; how has He not with Him also
freely given us all things ?"

21. Why then should the death of Christ not have come to pass? Nay, rather, why should not that death itself have been chosen above all else to be brought to pass, to
the passing by of the other innumerable ways which He who is omnipotent could have employed to free us; that death, I say, wherein neither was anything diminished or
changed from His divinity, and so great benefit was conferred upon men, from the humanity which He took upon Him, that a temporal death, which was not due, was
rendered by the eternal Son of God, who was also the Son of man, whereby He might free them from an eternal death which was due? The devil was holding fast our
sins, and through them was fixing us deservedly in death. He discharged them, who had none of His own, and who was led by him to death undeservedly. That blood
was of such price, that he who even slew Christ for a time by a death which was not due, can as his due detain no one, who has put on Christ, in the eternal death
which was due. Therefore "God commendeth His love towards us, in that, while we were yet sinners, Christ died for us. Much more then, being now justified in His
blood, we shall be saved from wrath through Him." Justified, he says, in His blood,-justified plainly, in that we are freed from all sin; and freed from all sin, because the
Son of God, who knew no sin, was slain for us. Therefore "we shall be saved from wrath through Him;" from the wrath certainly of God, which is nothing else but just
retribution. For the wrath of God is not, as is that of man, a perturbation of the mind; but it is the wrath of Him to whom Holy Scripture says in another place, "But
Thou, O Lord, mastering Thy power, judgest with calmness." If, therefore, the just retribution of God has received such a name, what can be the right understanding
also of the reconciliation of God, unless that then such wrath comes to an end? Neither were we enemies to God, except as sins are enemies to righteousness; which
being forgiven, suchenmities come to an end, and they whom He Himself justifies are reconciled to the Just One. And yet certainly He loved them even while still
enemies, since "He spared not His own Son, but delivered Him up for us all," when we were still enemies. And therefore the apostle has rightly added.: "For if, when
we were enemies, we were reconciled to God by the death of His Son," by which that remission of sins was made, "much more, being reconciled, we shall be saved in
His life." Saved in life, who were reconciled by death. For who can doubt that He will give His life for His friends, for whom, when enemies, He gave His death? "And
not only so," he says, "but we also joy in God, through our Lord Jesus Christ, by whom we have now received the atonement." "Not only," he says, "shall we be
saved," but "we also joy;" and not in ourselves, but "in God;" nor through ourselves, "but through our Lord Jesus Christ, by whom we have now received the
atonement," as we have argued above. Then the apostle adds, "Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all
men, in whom all have sinned;" etc.: in which he disputes at some length concerning the two men; the one the first Adam, through whose sin and death we, his
descendants, are bound by, as it were, hereditary evils; and the other the second Adam, who is not only man, but also God, by whose payment for us of what He
owed not, we are freed from the debts both of our first father and of ourselves. Further, since on account of that one the devil held all who were begotten through his
corrupted carnal concupiscence, it is just that on account of this one he should loose all who are regenerated through His immaculate spiritual grace.

Chapter 17

Other Advantages of the Incarnation

22. There are many other things also in the incarnation of Christ, displeasing as it is to the proud, that are to be observed and thought of advantageously. And one of
them is, that it has been demonstrated to man what place he has in the things which God has created; since human nature could so be joined to God, that one person
could be made of two substances, and thereby indeed of three-God, soul, and flesh: so that those proud malignant spirits, who interpose themselves as mediators to
deceive, although as if to help, do not therefore dare to place themselves above man because they have not flesh; and chiefly because the Son of God deigned to die
also in the same flesh, lest they, because they seem to be immortal, should therefore succeed in getting themselves worshipped as gods. Further, that the grace of God
might be commended to us in the man Christ without any precedent merits; because not even He Himself obtained by any precedent merits that He should be joined in
such great unity with the true God, and should become the Son of God, one Person with Him; but from the time when He began to be man, from that time He is also
God; whence it is said, "The Word was made flesh." Then, again, there is this, that the pride of man, which is the chief hindrance against his cleaving to God, can be
confuted and healed through such great humility of God. Man learns also how far he has gone away from God; and what it is worth to him as a pain to cure him, when
he returns through such a Mediator, who both as God assists men by His divinity, and as man agrees with men by His weakness. For what greater example of
obedience could be given to us, who had perished through disobedience, than God the Son obedient to God the Father, even to the death of the cross? Nay, wherein
could the reward of obedience itself be better shown, than in the flesh of so great a Mediator, which rose again to eternal life? It belonged also to the justice and
goodness of the Creator, that the devil should be conquered by the same rational creature which he rejoiced to have conquered, and by one that came from that same
race which, by the corruption of its origin through one, he held altogether.

Chapter 18

Why the Son of God Took Man Upon Himself From the Race of Adam and From a Virgin

23. For assuredly God could have taken upon Himself to be man, that in that manhood He might be the Mediator between God and men, from some other source, and
not from the race of that Adam who bound the human race by his sin; as He did not create him whom He first created, of the race of some one else. Therefore He was
able, either so, or in any other mode that He would, to create yet one other, by whom the conqueror of the first might be conquered. But God judged it better both to
take upon Him man through whom to conquer the enemy of the human race, from the race itself that had been conquered; and yet to do this of a virgin, whose
conception, not flesh but spirit, not lust but faith, preceded. Nor did that concupiscence of the flesh intervene, by which the rest of men, who derive original sin, are
propagated and conceived; but holy virginity became pregnant, not by conjugal intercourse, but by faith,-lust being utterly absent,-so that that which was born from the
root of the first man might derive only the origin of race, not also of guilt. For there was born, not a nature corrupted by the contagion of transgression, but the one only
remedy of all such corruptions. There was born, I say, a Man having nothing at all, and to have nothing at all, of sin; through whom they were to be born again so as to
be freed from sin, who could not be born without sin. For although conjugal chastity makes a right use of the carnal concupiscence which is in our members; yet it is
liable to motions not voluntary, by which it shows either that it could not have existed at all in paradise before sin, or if it did, that it was not then such as that sometimes
it should resist the will. But now we feel it to be such, that in opposition to the law of the mind, and even if there is no question of begetting, it works in us the incitement
of sexual intercourse; and if in this men yield to it, then it is satisfied by an act of sin; if they do not, then it is bridled by an act of refusal: which two things who could
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unquiet. It was necessary, therefore, that this carnal concupiscence should be entirely absent, when the offspring of the Virgin was conceived; in whom the author of
death was to find nothing worthy of death, and yet was to slay Him in order that he might be conquered by the death of the Author of life: the conqueror of the first
be freed from sin, who could not be born without sin. For although conjugal chastity makes a right use of the carnal concupiscence which is in our members; yet it is
liable to motions not voluntary, by which it shows either that it could not have existed at all in paradise before sin, or if it did, that it was not then such as that sometimes
it should resist the will. But now we feel it to be such, that in opposition to the law of the mind, and even if there is no question of begetting, it works in us the incitement
of sexual intercourse; and if in this men yield to it, then it is satisfied by an act of sin; if they do not, then it is bridled by an act of refusal: which two things who could
doubt to have been alien from paradise before sin? For neither did the chastity that then was do anything indecorous, nor did the pleasure that then was suffer anything
unquiet. It was necessary, therefore, that this carnal concupiscence should be entirely absent, when the offspring of the Virgin was conceived; in whom the author of
death was to find nothing worthy of death, and yet was to slay Him in order that he might be conquered by the death of the Author of life: the conqueror of the first
Adam, who held fast the human race, conquered by the second Adam, and losing the Christian race, freed out of the human race from human guilt, through Him who
was not in the guilt, although He was of the race; that that deceiver might be conquered by that race which he had conquered by guilt. And this was so done, in order
that man may not be lifted up, but "that he that glorieth should glory in the Lord." For he who was conquered was only man; and he was therefore conquered, because
he lusted proudly to be a god. But He who conquered was both man and God; and therefore He so conquered, being born of a virgin, because God in humility did not,
as He governs other saints, so govern that Man, but bare Him [as a Son]. These so great gifts of God, and whatever else there are, which it is too long for us now upon
this subject both to inquire and to discuss, could not exist unless the Word had been made flesh.

Chapter 19

What in the Incarnate Word Belongs to Knowledge What to Wisdom

24. And all these things which the Word made flesh did and bare for us in time and place, belong, according to the distinction which we have undertaken to
demonstrate, to knowledge, not to wisdom. And as the Word is without time and without place, it is co-eternal with the Father, and in its wholeness everywhere; and if
any one can, and as much as he can, speak truly concerning this Word, then his discourse will pertain to wisdom. And hence the Word made flesh, which is Christ
Jesus, has the treasures both of wisdom and of knowledge. For the apostle, writing to the Colossians, says: "For I would that ye knew what great conflict I have for
you, and for them at Laodicea, and for as many as have not seen my face in the flesh; that their hearts might be comforted, being knit together in love, and unto all
riches of the full assurance of understanding, to the acknowledgment of the mystery of God which is Christ Jesus: in whom are hid all the treasures of wisdom and
knowledge." To what extent the apostle knew all those treasures, how much of them he had penetrated, and in them to how great things he had reached, who can
know? Yet, for my part, according to that which is written, "But the manifestation of the Spirit is given to every man to profit withal; for to one is given by the Spirit the
word of wisdom, to another the word of knowledge by the same Spirit;" if these two are in such way to be distinguished from each other, that wisdom is to be assigned
to divine things, knowledge to human, I acknowledge both in Christ, and so with me do all His faithful ones. And when I read, "The Word was made flesh, and dwelt
among us," I understand by the Word the true Son of God, I acknowledge in the flesh the true Son of man, and both together joined into one Person of God and man,
by an ineffable copiousness of grace. And on account of this, the apostle goes on to say, "And we beheld His glory, the glory as of the Only-begotten of the Father, full
of grace and truth." If we refer grace to knowledge, and truth to wisdom, I think we shall not swerve from that distinction between these two things which we have
commended. For in those things that have their origin in time, this is the highest grace, that man is joined with God in unity of person; but in things eternal the highest
truth is rightly attributed to the Word of God. But that the same is Himself the Only-begotten of the Father, full of grace and truth,-this took place, in order that He
Himself in things done for us in time should be the same for whom we are cleansed by the same faith, that we may contemplate Him steadfastly in things eternal. And
those distinguished philosophers of the heathen who have been able to understand and discern the invisible things of God by those things which are made, have yet, as
is said of them, "held down the truth in iniquity;" because they philosophized without a Mediator, that is, without the man Christ, whom they neither believed to be about
to come at the word of the prophets, nor to have come at that of the apostles. For, placed as they were in these lowest things, they could not but seek some media
through which they might attain to those lofty things which they had understood; and so they fell upon deceitful spirits, through whom it came to pass, that "they changed
the glory of the incorruptible God into an image made like to corruptible man, and to birds, and four-fooled beasts, and creeping things." For in such forms also they set
up or worshipped idols. Therefore Christ is our knowledge, and the same Christ is also our wisdom. He Himself implants in us faith concerning temporal things, He
Himself shows forth the truth concerning eternal things. Through Him we reach on to Himself: we stretch through knowledge to wisdom; yet we do not withdraw from
one and the same Christ, "in whom are hidden all the treasures of wisdom and of knowledge." But now we speak of knowledge, and will hereafter speak of wisdom as
much as He Himself shall grant. And let us not so take these two things, as if it were not allowable to speak either of the wisdom which is in human things, or of the
knowledge which is in divine. For after a laxer custom of speech, both can be called wisdom, and both knowledge. Yet the apostle could not in any way have written,"
To one is given the word of wisdom, to another the word of knowledge," except also these several things had been properly called by the several names, of the
distinction between which we are now treating.

Chapter 20

What Has Been Treated of in This Book
What Has Been Treated of in This Book-How We Have Reached By Steps to a Certain Trinity, Which Is Found in
Practical Knowledge and True Faith )

25. Now, therefore, let us see what this prolix discourse has effected, what it has gathered, whereto it has reached. It belongs to all men to will to be blessed; yet all
men have not faith, whereby the heart is cleansed, and so blessedness is reached. And thus it comes to pass, that by means of the faith which not all men will, we have
to reach on to the blessedness which every one wills. All see in their own heart that they will to be blessed; and so great is the agreement of human nature on this
subject, that the man is not deceived who conjectures this concerning another's mind, out of his own: in short, we know ourselves that all will this. But many despair of
being immortal, although no otherwise can any one be that which all will, that is, blessed. Yet they will also to be immortal if they could; but through not believing that
they can, they do not so live that they can. Therefore faith is necessary, that we may attain blessedness in all the good things of human nature, that is, of both soul and
body. But that same faith requires that this faith be limited in Christ, who rose in the flesh from the dead, not to die any more; and that no one is freed from the dominion
of the devil, through the forgiveness of sins, save by Him; and that in the abiding place of the devil, life must needs be at once miserable and never-ending, which ought
rather to be called death than life. All which I have also argued, so far as space permitted, in this book, while I have already said much on the subject in the fourth book
of this work as well; but in that place for one purpose, here for another,-namely, there, that I might show why and how Christ was sent in the fullness of time by the
Father, on account of those who say that He who sent and He who was sent cannot be equal in nature; but here, in order to distinguish practical knowlege from
contemplative wisdom.

26. For we wished to ascend, as it were, by steps, and to seek in the inner man, both in knowledge and in wisdom, a sort of trinity of its own special kind, such as we
sought before in the outer man; in order that we may come, with a mind more practised in these lower things, to the contemplation of that Trinity which is God,
according to our little measure, if indeed, we can even do this, at least in a riddle and as through a glass. If, then, any one have committed to memory the words of this
faith in their sounds alone, not knowing what they mean, as they commonly who do not know Greek hold in memory Greek words, or similarly Latin ones, or those of
any other language of which they are ignorant, has not he a sort of trinity in his mind? because, first, those sounds of words are in his memory, even when he does not
think thereupon; and next, the mental vision (acies) of his act of recollection is formed thence when he conceives of them; and next, the will of him who remembers and
thinks unites both. Yet we should by no means say that the man in so doing busies himself with a trinity of the interior man, but rather of the exterior; because he
remembers, and when he wills, contemplates as much as he wills, that alone which belongs to the sense of the body, which is called hearing. Nor in such an act of
thought does he do anything else than deal with images of corporeal things, that is, of sounds. But if he holds and recollects what those words signify, now indeed
something of the inner man is brought into action; not yet, however, ought he to be said or thought to live according to a trinity of the tuner man, if he does not love
those things which are there declared, enjoined, promised. For it is possible for him also to hold and conceive these things, supposing them to be false, in order that he
 Copyright (c) 2005-2009, Infobase Media Corp.
may   endeavor to disprove them. Therefore that will, which in this case unites those things which are held in the memory with those things which arePagethence102    / 185on
                                                                                                                                                                impressed
the mind's eye in conception, completes, indeed, some kind of trinity, since itself is a third added to two others; but the man does not live according to this, when those
things which are conceived are taken to be false, and are not accepted. But when those things are believed to be true, and those things which therein ought to be loved,
remembers, and when he wills, contemplates as much as he wills, that alone which belongs to the sense of the body, which is called hearing. Nor in such an act of
thought does he do anything else than deal with images of corporeal things, that is, of sounds. But if he holds and recollects what those words signify, now indeed
something of the inner man is brought into action; not yet, however, ought he to be said or thought to live according to a trinity of the tuner man, if he does not love
those things which are there declared, enjoined, promised. For it is possible for him also to hold and conceive these things, supposing them to be false, in order that he
may endeavor to disprove them. Therefore that will, which in this case unites those things which are held in the memory with those things which are thence impressed on
the mind's eye in conception, completes, indeed, some kind of trinity, since itself is a third added to two others; but the man does not live according to this, when those
things which are conceived are taken to be false, and are not accepted. But when those things are believed to be true, and those things which therein ought to be loved,
are loved, then at last the man does live according to a trinity of the inner man; for every one lives according to that which he loves. But how can things be loved which
are not known, but only believed? This question has been already treated of in former books; and we found, that no one loves what he is wholly ignorant of, but that
when things not known are said to be loved, they are loved from those things which are known. And now we so conclude this book, that we admonish the just to live
by faith, which faith worketh by love, so that the virtues also themselves, by which one lives prudently, boldly, temperately, and justly, be all referred to the same faith;
for not otherwise can they be true virtues. And yet these in this life are not of so great worth, as that the remission of sins, of some kind or other, is not sometimes
necessary here; and this remission comes not to pass, except through Him, who by His own blood conquered the prince of sinners. Whatsoever ideas are in the mind of
the faithful man from this faith, and from such a life, when they are contained in the memory, and are looked at by recollection, and please the will, set forth a kind of
trinity of its own sort.? But the image of God, of which by His help we shall afterwards speak, is not yet in that trinity; a thing which will then be more apparent, when it
shall have been shown where it is, which the reader may expect in a succeeding book.

Book 14
The True Wisdom of Man Is Treated Of; and It Is Shown That the Image of God, Which Man Is in Respect to His Mind, Is Not Placed Properly in Transitory Things,
as in Memory, Understanding, and Love, Whether of Faith Itself as Existing in Time, Or Even of the Mind as Busied with Itself, But in Things That Are Permanent; and
That This Wisdom Is Then Perfected, When the Mind Is Renewed in the Knowledge of God, According to the Image of Him Who Created Man after His Own
Image, and Thus Attains to Wisdom, Wherein That Which Is Contemplated Is Eternal,

Chapter 1

What the Wisdom Is of Which We Are Here to Treat-Whence the Name of Philosopher Arose
What the Wisdom Is of Which We Are Here to Treat-Whence the Name of Philosopher Arose-What Has Been
Already Said Concerning the Distinction of Knowledge and Wisdom )

1. We must now discourse concerning wisdom; not the wisdom of God, which without doubt is God, for His only-begotten Son is called the wisdom of God; but we
will speak of the wisdom of man, yet of true wisdom, which is according to God, and is His true and chief worship, which is called in Greek by one term, qeoseaeia.
And this term, as we have already observed, when our own countrymen themselves also wished to interpret it by a single term, was by them rendered piety, whereas
piety means more commonly what the Greeks call eusebeia. But because qeosebeia cannot be translated perfectly by any one word, it is better translated by two, so as
to render it rather by "the worship of God." That this is the wisdom of man, as we have already laid down in the twelfth book of this work, is shown by the authority of
Holy Scripture, in the book of God's servant Job, where we read that the Wisdom of God said to man, "Behold piety, that is wisdom; and to depart from evil is
knowledge;" or, as some have translated the Greek word episuhmhn, "learning," which certainly takes its name from learning, whence also it may be called knowledge.
For everything is learned in order that it may be known. Although the same word, indeed, is employed in a different sense, where any one suffers evils for his sins, that
he may be corrected. Whence is that in the Epistle to the Hebrews, "For what son is he to whom the father giveth not discipline?" And this is still more apparent in the
same epistle: "Now no chastening for the present seemeth to be joyous, but grievous: nevertheless afterward it yieldeth the peaceable fruit of righteousness unto them
which are exercised thereby." Therefore God Himself is the chiefest wisdom; but the worship of God is the wisdom of man, of which we now speak. For "the wisdom
of this world is foolishness with God." It is in respect to this wisdom, therefore, which is the worship of God, that Holy Scripture says, "The multitude of the wise is the
welfare of the world."

2. But if to dispute of wisdom belongs to wise men, what shall we do? Shall we dare indeed to profess wisdom, test it should be mere impudence for ourselves to
dispute about it? Shall we not be alarmed by the example of Pythagoras?-who dared not profess to be a wise man, but answer answered hat he was a to be a wise
man, but philosopher, i.e., a lover of wisdom; whence arose the name, that became thenceforth so much the popular name, that no matter how great the learning
wherein any one excelled, either in his own opinion or that of others, in things pertaining to wisdom, he was still called nothing more than philosopher. Or was it for this
reason that no one, even of such as these, dared to profess himself a wise man,-because they imagined that a wise man was one without sin? But our Scriptures do not
say this, which say, "Rebuke a wise man, and he will love thee." For doubtless he who thinks a man ought to be rebuked, judges him to have sin. However, for my part,
I dare not profess myself a wise man even in this sense; it is enough for me to assume, what they themselves cannot deny, that to dispute of wisdom belongs also to the
philosopher, i.e., the lover of wisdom. For they have not given over so disputing who have professed to be lovers of wisdom rather than wise men.

3. In disputing, then, about wisdom, they have defined it thus: Wisdom is the knowledge of things human and divine. And hence, in the last book, I have not withheld
the admission, that the cognizance of both subjects, whether divine or human, may be called both knowledge and wisdom. But according to the distinction made in the
apostle's words, "To one is given the word of wisdom, to another the word of knowledge," this definition is to be divided, so that the knowledge of things divine shall
be called wisdom, and that of things human appropriate to itself the name of knowledge; and of the latter I have treated in the thirteenth book, not indeed so as to
attribute to this knowledge everything whatever that can be known by man about things human, wherein there is exceeding much of empty vanity and mischievous
curiosity, but only those things by which that most wholesome faith, which leads to true blessedness, is begotten, nourished, defended, strengthened; and in this
knowledge most of the faithful are not strong, however exceeding strong in the faith itself. For it is one thing to know only what man ought to believe in order to attain to
a blessed life, which must needs be an eternal one; but another to know in what way this belief itself may both help the pious, and be defended against the impious,
which last the apostle seems to call by the special name of knowledge. And when I was speaking of this knowledge before, my especial business was to commend
faith, first briefly distinguishing things eternal from things temporal, and there discoursing of things temporal; but while deferring things eternal to the present book, I
showed also that faith respecting things eternal is itself a thing temporal, and dwells in time in the hearts of believers, and yet is necessary in order to attain the things
eternal themselves. I argued also, that faith respecting the things temporal which He that is eternal did and suffered for us as man, which manhood He bare in time and
carried on to things eternal, is profitable also for the obtaining of things eternal; and that the virtues themselves, whereby in this temporal and mortal life men live
prudently, bravely, temperately, and justly, are not true virtues, unless they are referred to that same faith, temporal though it is, which leads on nevertheless to things
eternal.

Chapter 2

There Is a Kind of Trinity in the Holding Contemplating and Loving of Faith Temporal
But One That Does Not Yet Attain to Being Properly An Image of God

4. Wherefore since, as it is written, "While we are in the body, we are absent from the Lord; for we walk by faith, not by sight;" undoubtedly, so long as the just man
lives by faith, howsoever he lives according to the inner man, although he aims at truth and reaches on to things eternal by this same temporal faith, nevertheless in the
holding,
 Copyrightcontemplating,
             (c) 2005-2009,and Infobase
                               loving thisMedia
                                           temporal faith, we have not yet reached such a trinity as is to be called an image of God; lest that should seem
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in things temporal which ought to be so in things eternal. For when the human mind sees its own faith, whereby it believes what it does not see, it does not see a thing
eternal. For that will not always exist, which certainly will not then exist, when this pilgrimage, whereby we are absent from God, in such way that we must needs walk
by faith, shall be ended, and that sight shall have succeeded it whereby we shall see face to face; just as now, because we believe although we do not see, we shall
But One That Does Not Yet Attain to Being Properly An Image of God

4. Wherefore since, as it is written, "While we are in the body, we are absent from the Lord; for we walk by faith, not by sight;" undoubtedly, so long as the just man
lives by faith, howsoever he lives according to the inner man, although he aims at truth and reaches on to things eternal by this same temporal faith, nevertheless in the
holding, contemplating, and loving this temporal faith, we have not yet reached such a trinity as is to be called an image of God; lest that should seem to be constituted
in things temporal which ought to be so in things eternal. For when the human mind sees its own faith, whereby it believes what it does not see, it does not see a thing
eternal. For that will not always exist, which certainly will not then exist, when this pilgrimage, whereby we are absent from God, in such way that we must needs walk
by faith, shall be ended, and that sight shall have succeeded it whereby we shall see face to face; just as now, because we believe although we do not see, we shall
deserve to see, and shall rejoice at having been brought through faith to sight. For then it will be no longer faith, by which that is believed which is not seen; but sight, by
which that is seen which is believed. And then, therefore, although we remember this past mortal life, and call to mind by recollection that we once believed what we
did not see, yet that faith will be reckoned among things past and done with, not among things present and always continuing. And hence also that trinity which now
consists in the remembering, contemplating, and loving this same faith while present and continuing, will then be found to be done with and past, and not still enduring.
And hence it is to be gathered, that if that trinity is indeed an image of God, then this image itself would have to be reckoned, not among things that exist always, but
among things transient.

Chapter 3

A Difficulty Removed Which Lies in the Way of What Has Just Been Said

But far be it from us to think, that while the nature of the soul is immortal, and from the first beginning of its creation thenceforth never ceases to be, yet that that which is
the best thing it has should not endure [or ever with its own immortality. Yet what is there in its nature as created; better than that it is made after the image of its
Creator? We must find then what may be fittingly called the image of God, not in the holding, contemplating, and loving that faith which will not exist always, but in that
which will exist always.

5. Shall we then scrutinize somewhat more carefully and deeply whether the case is really thus? For it may be said that this trinity does not perish even when faith itself
shall have passed away; because, as now we both hold it by memory, and discern it by thought, and love it by will; so then also, when we shall both hold in memory,
and shall recollect, that we once had it, and shall unite these two by the third, namely will, the same trinity will still continue. Since, if it have left in its passage as it were
no trace in us, doubtless we shall not have ought of it even in our memory, whereto to recur when recollecting it as past, and by the third, viz. purpose, coupling both
these, to wit, what was in our memory though we were not thinking about it, and what is formed thence by conception. But he who speaks thus, does not perceive, that
when we hold, see, and love in ourselves our present faith, we are concerned with a different trinity as now existing, from that trinity which will exist, when we shall
contemplate by recollection, not the faith itself, but as it were the imagined trace of it laid up in the memory, and shall unite by the will, as by a third, these two things,
viz. that which was in the memory of him who retains, and that which is impressed thence upon the vision of the mind of him who recollects. And that we may
understand this, let us take an example from things corporeal, of which we have sufficiently spoken in the eleventh book. For as we ascend from lower to higher things,
or pass inward from outer to inner things, we first find a trinity in the bodily object which is seen, and in the vision of the seer, which, when he sees it, is informed
thereby, and in the purpose of the will which combines both. Let us assume a trinity like this, when the faith which is now in ourselves is so established in our memory as
the bodily object we spoke of was in place, from which faith is formed the conception in recollection, as from that bodily object was formed the vision of the beholder;
and to these two, to complete the trinity, will is to be reckoned as a third, which connects and combines the faith established in the memory, and a sort of effigy of that
faith impressed upon the vision of recollection; just as in that trinity of corporeal vision, the form of the bodily object that is seen, and the corresponding form wrought in
the vision of the beholder, are combined by the purpose of the will. Suppose, then, that this bodily object which was beheld was dissolved and had perished, and that
nothing at all of it remained anywhere, to the vision of which the gaze might have recourse; are we then to say, that because the image of the bodily object thus now
past and done with remains in the memory, whence to form the conception in recollecting, and to have the two united by will as a third, therefore it is the same trinity as
that former one, when the appearance of the bodily object posited in place was seen? Certainly not, but altogether a different one: for, not to say that that was from
without, while this is from within; the former certainly was produced by the appearance of a present bodily object, the latter by the image of that object now past. So,
too, in the case of which we are now treating, to illustrate which we have thought good to adduce this example, the faith which is even now in our mind, as that bodily
object was in place, while held, looked at, loved, produces a sort of trinity; but that trinity will exist no more, when this faith in the mind, like that bodily object in place,
shall no longer exist. But that which will then exist, when we shall remember it to have been, but not now to be, in us, will doubtless be a different one. For that which
now is, is wrought by the thing itself, actually present and attached to the mind of one who believes; but that which shall then be, will be wrought by the imagination of a
past thing left in the memory of one who recollects.

Chapter 4

The Image of God Is to be Sought in the Immortality of the Rational Soul How a Trinity
Is Demonstrated in the Mind

6. Therefore neither is that trinity an image of God, which is not now, nor is that other an image of God, which then will not be; but we must find in the soul of man, i.e.,
the rational or intellectual soul, that image of the Creator which is immortally implanted in its immortality. For as the immortality itself of the soul is spoken with a
qualification; since the soul too has its proper death, when it lacks a blessed life, which is to be called the true life of the soul; but it is therefore called immortal, because
it never ceases to live with some life or other, even when it is most miserable;-so, although reason or intellect is at one time torpid in it, at another appears small, and at
another great, yet the human soul is never anything save rational or intellectual; and hence, if it is made after the image of God in respect to this, that it is able to use
reason and intellect in order to understand and behold God, then from the moment when that nature so marvellous and so great began to be, whether this image be so
worn out as to be almost none at all, or whether it be obscure and defaced, or bright and beautiful, certainly it always is. Further, too, pitying the defaced condition of
its dignity, divine Scripture tells us, that "although man walks in an image, yet he disquieteth himself in vain; he heapeth up riches, and cannot tell who shall gather them."
It would not therefore attribute vanity to the image of God, unless it perceived it to have been defaced. Yet it sufficiently shows that such defacing does not extend to
the taking away its being an image, by saying, "Although man walks in an image." Wherefore in both ways that sentence can be truly enunciated; in that, as it is said,
"Although man walketh in an image, yet he disquieteth himself in vain," so it may be said, "Although man disquieteth himself in vain, yet he walketh in an image." For
although the nature of the soul is great, yet it can be corrupted, because it is not the highest; and although it can be corrupted, because it is not the highest, yet because it
is capable and can be partaker of the highest nature, it is a great nature. Let us seek, then, in this image of God a certain trinity of a special kind, with the aid of Him
who Himself made us after His own image. For no otherwise can we healthfully investigate this subject, or arrive at any result according to the wisdom which is from
Him. But if the reader will either hold in remembrance and recollect what we have said of the human soul or mind in former books, and especially in the tenth, or will
carefully re-peruse it in the passages wherein it is contained, he will not require here any more lengthy discourse respecting the inquiry into so great a thing.

7. We said, then, among other things in the tenth book, that the mind of man knows itself. For the mind knows nothing so much as that which is close to itself; and
nothing is more close to the mind than itself. We adduced also other evidences, as much as seemed sufficient, whereby this might be most certainly proved.

Chapter 5

Whether     the Mind of Infants Knows Itself
Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                                Page 104 / 185
What, then, is to be said of the mind of an infant, which is still so small, and buried in such profound ignorance of things, that the mind of a man which knows anything
shrinks from the darkness of it? Is that too to be believed to know itself; but that,: as being too intent upon those things which it has begun to perceive through the
Chapter 5

Whether the Mind of Infants Knows Itself

What, then, is to be said of the mind of an infant, which is still so small, and buried in such profound ignorance of things, that the mind of a man which knows anything
shrinks from the darkness of it? Is that too to be believed to know itself; but that,: as being too intent upon those things which it has begun to perceive through the
bodily senses, with the greater delight in proportion to their novelty, it is not able indeed to be ignorant of itself, but is also not able to think of itself? Moreover, how
intently it is bent upon sensible things that are without it, may be conjectured from this one fact, that it is so greedy of sensible light, that if any one through carelessness,
or ignorance of the possible consequences, place a light at nighttime where an infant is lying down, on that side to which the eyes of the child so lying down can be bent,
but its neck cannot be turned, the gaze of that child will be so fixed in that direction, that we have known some to have come to squint by this means, in that the eyes
retained that form which habit in some way impressed upon them while tender and soft. In the case, too, of the other bodily senses, the souls of infants, as far as their
age permits, so narrow themselves as it were, and are bent upon them, that they either vehemently detest or vehemently desire that only which offends or allures through
the flesh, but do not think of their own inward self, nor can be made to do so by admonition; because they do not yet know the signs that express admonition, whereof
words are the chief, of which as of other things they are wholly ignorant. And that it is one thing not to know oneself, another not to think of oneself, we have shown
already in the same book.3

8. But let us pass by the infantine age, since we cannot question it as to what goes on within itself, while we have ourselves pretty well forgotten it. Let it suffice only for
us hence to be certain, that when man has come to be able to think of the nature of his own mind, and to find out what is the truth, he will find it nowhere else but in
himself. And he will find, not what he did not know, but that of which he did not think. For what do we know, if we do not know what is in our own mind; when we
can know nothing at all of what we do know, unless by the mind?

Chapter 6

How a Kind of Trinity Exists in the Mind Thinking of Itself
How a Kind of Trinity Exists in the Mind Thinking of Itself-What Is the Part of Thought in This Trinity)

The function of thought, however, is so great, that not even the mind itself can, so to say, place itself in its own sight, except when it thinks of itself; and hence it is so far
the case, that nothing is in the sight of the mind, except that which is being thought of, that not even the mind itself, whereby we think whatever we do think, can be in its
own sight otherwise than by thinking of itself. But in what way it is not in its own sight when it is not thinking of itself, while it can never be without itself, as though itself
were one thing, and the sight of itself another, it is not in my power to discover. For this is not unreasonably said of the eye of the body; for the eye itself of the body is
fixed in its own proper place in the body, but its sight extends to things external to itself, and reaches even to the stars. And the eye is not in its own sight, since it does
not look at itself, unless by means of a mirror, as is said above; a thing that certainly does not happen when the mind places itself in its own sight by thinking of itself.
Does it then see one part of itself by means of another part of itself, when it looks at itself in thought, as we look at some of our members, which can be in our sight,
with other also of our members, viz. with our eyes? What can be said or thought more absurd? For by what is the mind removed, except by itself? or where is it placed
so as to be in its own sight, except before itself? Therefore it will not be there, where it was, when it was not in its own sight; because it has been put down in one
place, after being taken away from another. But if it migrated in order to be beheld, where will it remain in order to behold? Is it as it were doubled, so as to be in this
and in that place at the same time, viz. both where it can behold, and where it can be beheld; that in itself it may be beholding, and before itself beheld? If we ask the
truth, it will tell us nothing of the sort since it is but feigned images of bodily objects of which we conceive when we conceive thus; and that the mind is not such, is very
certain to the few minds by which the truth on such a subject can be inquired. It appears, therefore, that the beholding of the mind is something pertaining to its nature,
and is recalled to that nature when it conceives of itself, not as if by moving through space, but by an incorporeal conversion; but when it is not conceiving of itself, it
appears that it is not indeed in its own sight, nor is its own perception formed from it, but yet that it knows itself as though it were to itself a remembrance of itself. Like
one who is skilled in many branches of learning: the things which he knows are contained in his memory, but nothing thereof is in the sight of his mind except that of
which he is conceiving; while all the rest are stored up in a kind of secret knowledge, which is called memory. The trinity, then, which we were setting forth, was
constituted in this way: first, we placed in the memory the object by which the perception of the percipient was formed; next, the conformation, or as it were the image
which is impressed thereby; lastly, love or will as that which combines the two. When the mind, then, beholds itself in conception, it understands and cognizes itself; it
begets, therefore, this its own understanding and cognition. For an incorporeal thing is understood when it is beheld, and is cognized when understood. Yet certainly the
mind does not so beget this knowledge of itself, when it beholds itself as understood by conception, as though it had before been unknown to itself; but it was known to
itself, in the way in which things are known which are contained in the memory, but of which one is not thinking; since we say that a man knows letters even when he is
thinking of something else, and not of letters. And these two, the begetter and the begotten, are coupled together by love, as by a third, which is nothing else than will,
seeking or holding fast the enjoyment of something. We held, therefore, that a trinity of the mind is to be intimated also by these three terms, memory, intelligence, will.

9. But since the mind, as we said near the end of the same tenth book, always remembers itself, and always understands and loves itself, although it does not always
think of itself as distinguished from those things which are not itself; we must inquire in what way understanding (intellectus) belongs to conception, while the notion
(notitia) of each thing that is in the mind, even when one is not thinking of it, is said to belong only to the memory. For if this is so, then the mind had not these three
things: viz. the remembrance, the understanding, and the love of itself; but it only remembered itself, and afterwards, when it began to think of itself, then it understood
and loved itself.

Chapter 7

The Thing Is Made Plain By An Example in What Way the Matter Is Handled in Order to Help the Reader

Wherefore let us consider more carefully that example which we have adduced, wherein it was shown that not knowing a thing is different from not thinking
[conceiving] of it; and that it may so happen that a man knows something of which he is not thinking, when he is thinking of something else, not of that. When any one,
then, who is skilled in two or more branches of knowledge is thinking of one of them, though he is not thinking of the other or others, yet he knows them. But can we
rightly say, This musician certainly knows music, but he does not now understand it, because he is not thinking of it; but he does now understand geometry, for of that
he is now thinking? Such an assertion, as far as appears, is absurd. What, again, if we were to say, This musician certainly knows music, but he does not now love it,
while he is not now thinking of it; but he does now love geometry, because of that he is now thinking,-is not this similarly absurd? But we say quite correctly, This
person whom you perceive disputing about geometry is also a perfect musician, for he both remembers music, and understands, and loves it; but although he both
knows and loves it, he is not now thinking of it, since he is thinking of geometry, of which he is disputing. And hence we are warned that we have a kind of knowledge
of certain things stored up in the recesses of the mind, and that this, when it is thought of, as it were, steps forth in public, and is placed as if openly in the sight of the
mind; for then the mind itself finds that it both remembers, and understands, and loves itself, even although it was not thinking of itself, when it was thinking of something
else. But in the case of that of which we have not thought for a long time, and cannot think of it unless reminded; that, if the phrase is allowable, in some wonderful way
I know not how, we do not know that we know. In short, it is rightly said by him who reminds, to him whom he reminds, You know this, but you do not know that you
know it; I will remind you, and you will find that you know what you had thought you did not know. Books, too, lead to the same results, viz. those that are written
upon subjects which the reader under the guidance of reason finds to be true; not those subjects which he believes to be true on the faith of the narrator, as in the case
of history; but those which he himself also finds to be true, either of himself, or in that truth itself which is the light of the mind. But he who cannot contemplate these
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things, even when reminded, is too deeply buried in the darkness of ignorance, through great blindness of heart and too wonderfully needs divine help,            to be able/ to
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attain to true wisdom.
I know not how, we do not know that we know. In short, it is rightly said by him who reminds, to him whom he reminds, You know this, but you do not know that you
know it; I will remind you, and you will find that you know what you had thought you did not know. Books, too, lead to the same results, viz. those that are written
upon subjects which the reader under the guidance of reason finds to be true; not those subjects which he believes to be true on the faith of the narrator, as in the case
of history; but those which he himself also finds to be true, either of himself, or in that truth itself which is the light of the mind. But he who cannot contemplate these
things, even when reminded, is too deeply buried in the darkness of ignorance, through great blindness of heart and too wonderfully needs divine help, to be able to
attain to true wisdom.

10. For this reason I have wished to adduce some kind of proof, be it what it might, respecting the act of conceiving, such as might serve to show in what way, out of
the things contained in the memory, the mind's eye is informed in recollecting, and some such thing is begotten, when a man conceives, as was already in him when,
before he conceived, he remembered; because it is easier to distinguish things that take place at successive times, and where the parent precedes the offspring by an
interval of time. For if we refer ourselves to the inner memory of the mind by which it remembers itself, and to the inner understanding by which it understands itself, and
to the inner will by which it loves itself, where these three always are together, and always have been together since they began to be at all, whether they were being
thought of or not; the image of this trinity will indeed appear to pertain even to the memory alone; but because in this case a word cannot be without a thought (for we
think all that we say, even if it be said by that tuner word which belongs to no separate language), this image is rather to be discerned in these three things, viz. memory,
intelligence, will. And I mean now by intelligence that by which we understand in thought, that is, when our thought is formed by the finding of those things, which had
been at hand to the memory but were not being thought of; and I mean that will, or love, or preference which Combines this offspring and parent, and is in some way
common to both. Hence it was that I tried also, viz. in the eleventh book, to lead on the slowness of readers by means of outward sensible things which are seen by the
eyes of the flesh; and that I then proceeded to enter with them upon that power of the tuner man whereby he reasons of things temporal, deferring the consideration of
that which dominates as the higher power, by which he, contemplates things eternal. And I discussed this in two books, distinguishing the two in the twelfth, the one of
them being higher and the other lower, and that the lower ought to be subject to the higher; and in the thirteenth I discussed, with what truth and brevity I could, the
office of the lower, in which the wholesome knowledge of things human is contained, in order that we may so act in this temporal life as to attain that which is eternal;
since, indeed, I have cursorily included in a single book a subject so manifold and copious, and one so well known by the many and great arguments of many and great
men, while manifesting that a trinity exists also in it, but not yet one that can be called an image of God.

Chapter 8

The Trinity Which Is the Image of God Is Now to be Sought in the Noblest Part of the Mind

11. But we have come now to that argument in which we have undertaken to consider the noblest part of the human mind, by which it knows or can know God, in
order that we may find in it the image of God. For although the human mind is not of the same nature with God, yet the image of that nature than which none is better, is
to be sought and found in us, in that than which our nature also has nothing better. But the mind must first be considered as it is in itself, before it becomes partaker of
God; and His image must be found in it. For, as we have said, although worn out and defaced by losing the participation of God, yet the image of God still remains. For
it is His image in this very point, that it is capable of Him, and can be partaker of Him; which so great good is only made possible by its being His image. Well, then, the
mind remembers, understands, loves itself; if we discern this, we discern a trinity, not yet indeed God, but now at last an image of God. The memory does not receive
from without that which it is to hold; nor does the understanding find without that which it is to regard, as the eye of the body does; nor has will joined these two from
without, as it joins the form of the bodyily object and that which is thence wrought in the vision of the beholder; nor has conception, in being turned to it, found an image
of a thing seen without, which has been somehow seized and laid up in the memory, whence the intuition of him that recollects has been formed, will as a third joining
the two: as we showed to take place in those trinities which were discovered in things corporeal, or which were somehow drawn within from bodily objects by the
bodily sense; of all which we have discoursed in the eleventh book. Nor, again, as it took place, or appeared to do so, when we went on further to discuss that
knowledge, which had its place now in the workings of the inner man, and which was to be distinguished from wisdom; of which knowledge the subject-matter was, as
it were, adventitious to the mind, and either was brought thither by historical information,-as deeds and words, which are performed in time and pass away, or which
again are established in the nature of things in their own times and places,-or arises in the man himself not being there before, whether on the information of others, or by
his own thinking,-as faith, which we commended at length in the thirteenth book, or as the virtues, by which, if they are true, one so lives well in this mortality as to live
blessedly in that immortality which God promises. These and other things of the kind have their proper order in time, and in that order we discerned more easily a trinity
of memory, sight, and love. For some of such things anticipate the knowledge of learners. For they are knowable also before they are known, and beget in the learner a
knowledge of themselves. And they either exist in their own proper places, or have happened in time past; although things that are past do not themselves exist, but only
certain signs of them as past, the sight or hearing of which makes it known that they have been and have passed away. And these signs are either situate in the places
themselves, as e.g. monuments of the dead or the like; or exist in written books worthy of credit, as is all history that is of weight and approved authority; or are in the
minds of those who already know them; since what is already known to them is knowable certainly to others also, whose knowledge it has anticipated, and who are
able to know it on the information of those who do know it. And all these things, when they are learned, produce a certain kind of trinity, viz. by their own proper
species, which was knowable also before it was known, and by the application to this of the knowledge of the learner, which then begins to exist when he learns them,
and by will as a third which combines both; and when they are known, yet another trinity is produced in the recollecting of them, and this now inwardly in the mind
itself, from those images which, when they were learned, were impressed upon the memory, and from the informing of the thought when the look has been turned upon
these by recollection, and from the will which as a third combines these two. But those things which arise in the mind, not having been there before, as faith and other
things of that kind, although they appear to be adventitious, since they are implanted by teaching, yet are not situate without or transacted without, as are those things
which are believed; but began to be altogether within in the mind itself. For faith is not that which is believed, but that by which it is believed; and the former is believed,
the latter seen. Nevertheless, because it began to be in the mind, which was a mind also before these things began to be in it, it seems to be somewhat adventitious, and
will be reckoned among things past, when sight shall have succeeded, and itself shall have ceased to be. And it makes now by its presence, retained as it is, and beheld,
and loved, a different trinity from that which it will then make by means of some trace of itself, which in passing it will have left in the memory: as has been already said
above.

Chapter 9

Whether Justice and the Other Virtues Cease to Exist in the Future Life

12. There is, however, some question raised, whether the virtues likewise by which one lives well in this present mortality, seeing that they themselves begin also to be
in the mind, which was a mind none the less when it existed before without them, cease also to exist at that time when they have brought us to things eternal. For some
have thought that they will cease, and in the case of three-prudence, fortitude, temperance-such an assertion seems to have something in it; but justice is immortal, and
will rather then be made perfect in us than cease to be. Yet Tullius, the great author of eloquence, when arguing in the dialogue Hortensius, says of all four: "If we were
allowed, when we migrated from this life, to live forever in the islands of the blessed, as fables tell, what need were there of eloquence when there would be no trials, or
what need, indeed, of the very virtues themselves? For we should not need fortitude when nothing of either toil or danger was proposed to us; nor justice, when there
was nothing of anybody else's to be coveted; nor temperance, to govern lasts that would not exist; nor, indeed, should we need prudence, when there was no choice
offered between good and evil. We should be blessed, therefore, solely by learning and knowing nature, by which alone also the life of the gods is praiseworthy. And
hence we may perceive that everything else is a matter of necessity, but this is one of free choice." This great orator, then, when proclaiming the excellence of
philosophy, going over again all that he had learned from philosophers, and excellently and pleasantly explaining it, has affirmed all four virtues to be necessary in this life
only, which we see to be full of troubles and mistakes; but not one of them when we shall have migrated from this life, if we are permitted to live there where is a
blessed life; but that blessed souls are blessed only in learning and knowing, i.e. in the contemplation of nature, than which nothing is better and more lovable. It is that
 Copyright
nature  which(c)created
                  2005-2009,   Infobase
                        and appointed  allMedia  Corp. And if it belongs to justice to be subject to the government of this nature then justice is certainly
                                          other natures.                                                                                                  Page   106 nor
                                                                                                                                                             immortal; / 185will
it cease to be in that blessedness, but will be such and so great that it cannot be more perfect or greater. Perhaps, too, the other three virtues-prudence although no
longer with any risk of error, and fortitude without the vexation of bearing evils, and temperance without the thwarting of lust-will exist in that blessedness: so that it
hence we may perceive that everything else is a matter of necessity, but this is one of free choice." This great orator, then, when proclaiming the excellence of
philosophy, going over again all that he had learned from philosophers, and excellently and pleasantly explaining it, has affirmed all four virtues to be necessary in this life
only, which we see to be full of troubles and mistakes; but not one of them when we shall have migrated from this life, if we are permitted to live there where is a
blessed life; but that blessed souls are blessed only in learning and knowing, i.e. in the contemplation of nature, than which nothing is better and more lovable. It is that
nature which created and appointed all other natures. And if it belongs to justice to be subject to the government of this nature then justice is certainly immortal; nor will
it cease to be in that blessedness, but will be such and so great that it cannot be more perfect or greater. Perhaps, too, the other three virtues-prudence although no
longer with any risk of error, and fortitude without the vexation of bearing evils, and temperance without the thwarting of lust-will exist in that blessedness: so that it
maybe the part of prudence to prefer or equal no good thing to God; and of fortitude, to cleave to Him most steadfastly; and of temperance, to be pleased by no
harmful defect. But that which justice is now concerned with in helping the wretched, and prudence in guarding against treachery, and fortitude in bearing troubles
patiently, and temperance in controlling evil pleasures, will not exist there, where there will be no evil at all. And hence those acts of the virtues which are necessary to
this mortal life, like the faith to which they are to be referred, will be reckoned among things past; and they make now a different trinity, whilst we hold, look at, and
love them as present, from that which they will then make, when we shall discover them not to be, but to have been, by certain traces of them which they will have left
in passing in the memory; since then, too, there will be a trinity, when that trace, be it of what sort it may, shall be retained in the memory, and truly recognized, and then
these two be joined by will as a third.

Chapter 10

How a Trinity Is Produced By the Mind Remembering Understanding and Loving Itself

13. In the knowledge of all these temporal things which we have mentioned, there are some knowable things which precede the acquisition of the knowledge of them
by an interval of time, as in the case of those sensible objects which were already real before they were known, or of all those things that are learned through history;
but some things begin to be at the same time with the knowing of them,-just as, if any visible object, which did not exist before at all, were to rise up before our eyes,
certainly it does not precede our knowing it; or if there be any sound made where there is some one to hear, no doubt the sound and the hearing that sound begin and
end simultaneously. Yet none the less, whether preceding in time or beginning to exist simultaneously, knowable things generate knowledge, and are not generated by
knowledge. But when knowledge has come to pass, whenever the things known and laid up in memory are reviewed by recollection, who does not see that the
retaining them in the memory is prior in time to the sight of them in recollection, and to the uniting of the two things by will as a third? In the mind, howver, it is not so.
For the mind is not adventitious to itself, as though there came to itself already existing, that same self not already existing, from somewhere else, or did not indeed
come from somewhere else, but that in the mind itself already existing, there was born that same mind not already existing; just as faith, which before was not, arises in
the mind which already was. Nor does the mind see itself, as it were, set up in its own memory by recollection subsequently to the knowing of itself, as though it was
not there before it knew itself; whereas,doubtless, from the time when it began to be, it has never ceased to remember, to understand, and to love itself, as we have
already shown. And hence, when it is turned to itself by thought, there arises a trinity, in which now at length we can discern also a word; since it is formed from thought
itself, will uniting both. Here, then, we may recognize, more than we have hitherto done, the image of which we are in search.

Chapter 11

Whether Memory Is Also of Things Present

14. But some one will say, That is not memory by which the mind, which is ever present to itself, is affirmed to remember itself; for memory is of things past, not of
things present. For there are some, and among them Cicero, who, in treating of the virtues, have divided prudence into these three-memory, understanding, forethought:
to wit, assigning memory to things past, understanding to things present, forethought to things future; which last is certain only in the case of those who are prescient of
the future; and this is no gift of men, unless it be granted from above, as to the prophets. And hence the book of Wisdom, speaking of men, "The thoughts of mortals," it
says, "are fearful, and our forethought uncertain." But memory of things past, and understanding of things present, are certain: certain, I mean, respecting things
incorporeal, which are present; for things corporeal are present to the sight of the corporeal eyes. But let any one who denies that there is any memory of things
present, attend to the language used even in profane literature, where exactness of words was more looked for than truth of things. "Nor did Ulysses suffer such things,
nor did, the Ithacan forget himself in so great a peril." For when Virgil said that Ulysses did not forget himself, what else did he mean, except that he remembered
himself? And since he was present to himself, he could not possibly remember himself, unless memory pertained to things present. And, therefore, as that is called
memory in things past which makes it possible to recall and remember them; so in a thing present, as the mind is to itself, that is not unreasonably to be called memory, i
which makes the mind at hand to itself, so that it can be understood by its own thought, and then both be joined together by love of itself.

Chapter 12

The Trinity in the Mind Is the Image of God in That It Remembers Understands and
Loves God Which to Do Is Wisdom

15. This trinity, then, of the mind is not therefore the image of God, because the mind remembers itself, and understands and loves itself; but because it can also
remember, understand, and love Him by whom it was made. And in so doing it is made wise itself. But if it does not do so, even when it remembers, understands, and
loves itself, then it is foolish. Let it then remember its God, after whose image it is made, and let it understand and love Him. Or to say the same thing more briefly, let it
worship God, who is not made, by whom because itself was made, it is capable and can be partaker of Him; wherefore it is written, "Behold, the worship of God, that
is wisdom." And then it will be wise, not by its own light, but by participation of that supreme Light; and wherein it is eternal, therein shall reign in blessedness. For this
wisdom of man is so called, in that it is also of God. For then it is true wisdom; for if it is human, it is vain. Yet not so of God, as is that wherewith God is wise. For He
is not wise by partaking of Himself, as the mind is by partaking of God. But as we call it the righteousness of God, not only when we speak of that by which He Himself
is righteous, but also of that which He gives to man when He justifies the ungodly, which latter righteousness the apostle commending, says of some, that "not knowing
the righteousness of God and going about to establish their own righteousness,they are not subject to the righteousness of God;" so also it may be said of some, that not
knowing the wisdom of God and going about to establish their own wisdom, they are not subject to the wisdom of God.

16. There is, then, a nature not made, which made all other natures, great and small, and is without doubt more excellent than those which it has made, and therefore
also than that of which we are speaking; viz. than the rational and intellectual nature, which is the mind of man, made after the image of Him who made it. And that
nature, more excellent than the rest, is God. And indeed "He is not far from every one of us," as the apostle says, who adds, "For in Him we live, and are moved, and
have our being." And if this were said in respect to the body, it might be understood even of this corporeal world; for in it too in respect to the body, we live, and are
moved, and have our being. And therefore it ought to be taken in a more excellent way, and one that is spiritual, not visible, in respect to the mind, which is made after
His image For what is there that is not in Him, of whom it is divinely written, "For of Him, and through Him, and in Him, are all things"? If, then, all things are in Him, in
whom can any possibly live that do live, or be moved that are moved, except in Him in whom they are? Yet all are not with Him in that way in which it is said to Him, "I
am continually with Thee." Nor is He with all in that way in which we say, The Lord be with you. And so it is the especial wretchedness of man not to be with Him,
without whom he cannot be. For, beyond a doubt, he is not without Him in whom he is; and yet if he does not remember, and understand, and love Him, he is not with
Him. And when any one absolutely forgets a thing, certainly it is impossible even to remind him of it.

Chapter 13
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How Any One Can Forget and Remember God
without whom he cannot be. For, beyond a doubt, he is not without Him in whom he is; and yet if he does not remember, and understand, and love Him, he is not with
Him. And when any one absolutely forgets a thing, certainly it is impossible even to remind him of it.

Chapter 13

How Any One Can Forget and Remember God

17. Let us take an instance for the purpose from visible things. Somebody whom you do not recognize says to you, You know me; and in order to remind you, tells you
where,when, and how he became known to you; and if, after the mention of every sign by which you might be recalled to remembrance, you still do not recognize him,
then you have so come to forget, as that the whole of that knowledge is altogether blotted out of your mind; and nothing else remains, hut that you take his word for it
who tells you that you once knew him; or do not even do that, if you do not think the person who speaks to you to be worthy of credit. But if you do remember him,
then no doubt you return to your own memory, and find in it that which had not been altogether blotted out by forgetfulness. Let us return to that which led us to adduce
this instance from the intercourse of men. Among other things,the 9th Psalm says, "The wicked shall be turned into hell, and all the nations that forget God;" and again
the 22d Psalm, "All the ends of the world shall be reminded, and turned unto the Lord." These nations, then, will not so have forgotten God as to be unable to
remember Him when reminded of Him; yet, by forgetting God, as though forgetting their own life, they had been turned into death, i.e. into hell. But when reminded they
are turned to the Lord, as though, coming to life again by remembering their proper life which they had forgotten. It is read also in the 94th Psalm, "Perceive now, ye
who are unwise among the people; and ye fools, when will ye be wise? He that planted the ear, shall He not hear?" etc. For this is spoken to those, who said vain things
concerning God through not understanding Him.

Chapter 14

The Mind Loves God in Rightly Loving Itself; and If It Love Not God It Must be Said to Hate Itself
Let It be Turned to God That It May be Blessed By Remembering Understanding and Loving Him The Mind
Loves God in Rightly Loving Itself; and If It Love Not God, It Must be Said to Hate Itself-Even a Weak and Erring
Mind Is Always Strong in Remembering, Understanding, and Loving Itself-Let It be Turned to God, That It May be
Blessed By Remembering, Understanding, and Loving Him )

18. But there are yet more testimonies in the divine Scriptures concerning the love of God. For in it, those other two [namely, memory and understanding] are
understood by consequence, inasmuch as no one loves that which he does not remember, or of which he is wholly ignorant. And hence is that well known and primary
commandment, "Thou shalt love the Lord thy God." The human mind, then, is so constituted, that at no time does it not remember, and understand, and love itself. But
since he who hates any one is anxious to injure him, not undeservedly is the mind of man also said to hate itself when it injures itself. For it wills ill to itself through
ignorance, in that it does not think that what it wills is prejudicial to it; but it none the less does will ill to itself, when it wills what would be prejudicial to it. And hence it
is written, "He that loveth iniquity, hateth his own soul." He, therefore, who knows how to love himself, loves God; but he who does not love God, even if he does love
himself,-a thing implanted in him by nature,-yet is not unsuitably said to hate himself, inasmuch as he does that which is adverse to himself, and assails himself as though
he were his own enemy. And this is no doubt a terrible delusion, that whereas all will to profit themselves, many do nothing but that which is most pernicious to
themselves. When the poet was describing a like disease of dumb animals, "May the gods," says he, "grant better things to the pious, and assign, that delusion to
enemies. They were rending with bare teeth their own torn limbs." Since it was a disease of the body he was speaking of, why has he called it a delusion, unless
because, while nature inclines every animal to take all the care it can of itself, that disease was such that those animals rent those very limbs of theirs which they desired
should be safe and sound? But when the mind loves God, and by consequence, as has been said remembers and understands Him, then it is rightly enjoined also to
love its neighbor as itself; for it has now come to love itself rightly and not perversely when it loves God, by partaking of whom that image not only exists, but is also
renewed so as to be no longer old, and restored so as to be no longer defaced, and beatified so as to be no longer unhappy. For although it so love itself, that,
supposing the alternative to be proposed to it, it would lose all things which it loves less than itself rather than perish; still, by abandoning Him who is above it, in
dependence upon whom alone it could guard its own strength, and enjoy Him as its light, to whom it is sung in the Psalm, "I will guard my strength in dependence upon
Thee," and again, "Draw near to Him, and be enlightened,"-it has been made so weak and so dark, that it has fallen away unhappily from itself too, to those things that
are not what itself is, and which are beneath itself, by affections that it cannot conquer, and delusions from which it sees no way to return. And hence, when by God's
mercy now penitent, it cries out in the Psalms, "My strength faileth me; as for the light of mine eyes, it also is gone from me."

19. Yet, in the midst of these evils of weakness and delusion, great as they are, it could not lose its natural memory, understanding and love of itself. And therefore what
I quoted above can be rightly said, "Although man walketh in an image, surely he is disquieted in vain: he heapeth up treasures, and knoweth not who shall gather them."
For why does he heap up treasures, unless because his strength has deserted him, through which he would have God and so lack nothing? And why cannot he tell for
whom he shall gather them, unless because the light of his eyes is taken from him? And so he does not see what the Truth saith, "Thou fool, this night thy soul shall be
required of thee. Then whose shall those things be which thou hast provided?" Yet because even such a man walketh in an image, and the man's mind has
remembrance, understanding, and love of itself; if it were made plain to it that it could not have both, while it was permitted to choose one and lose the other, viz. either
the treasures it has heaped up, or the mind; who is so utterly without mind, as to prefer to have the treasures rather than the mind? i For treasures commonly are able to
subvert the mind, but the mind that is not subverted by treasures can live more easily and unencumberedly without any treasures. But who will be able to possess
treasures unless it be by means of the mind? For if an infant, born as rich as you please, although lord of everything that is rightfully his, yet possesses nothing if his mind
be unconscious, how can any one possibly possess anything whose mind is wholly lost? But why say of treasures, that anybody, if the choice be given him, prefers
going without them to going without a mind; when there is no one that prefers, nay, no one that compares them, to those lights of the body, by which not one man only
here and there, as in the case of gold, but every man, possesses the very heaven? For every one possesses by the eyes of the body whatever he gladly sees. Who then
is there, who, if he could not keep both, but must lose one, would not rather lose his treasures than his eyes? And yet if it were put to him on the same condition,
whether he would rather lose eyes than mind, who is there with a mind that does not see that he would rather lose the former than the latter? For a mind without the
eyes of the flesh is still human, but the eyes of the flesh without a mind are bestial. And who would not rather be a man, even though blind in fleshly sight, than a beast
that can see?

20. I have said thus much, that even those who are slower of understanding, to whose eyes or ears this book may come, might be admonished, however briefly, how
greatly even a weak and erring mind loves itself, in wrongly loving and pursuing things beneath itself. Now it could not love itself if it were altogether ignorant of itself,
i.e. if it did not remember itself, nor understand itself by which image of God within itself it has such power as to be able to cleave to Him whose image it is. For it is so
reckoned in the order, not of place, but of natures, as that there is none above it save Him. When, finally, it shall altogether cleave to Him, then it will be one spirit, as
the apostle testifies, saying, "But he who cleaves to the Lord is one spirit." And this by its drawing near to partake of His nature, truth, and blessedness, yet not by His
increasing in His own nature, truth and blessedness. In that nature, then, when it happily has cleaved to it, it will live unchangeably, and will see as unchangeable all that
it does see. Then, as divine Scripture promises, "His desire will be satisfied with good things," good things unchangeable,-the very Trinity itself, its own God, whose
image it is. And that it may not ever thenceforward suffer wrong, it will be in the hidden place of His presence, filled with so great fullness of Him, that sin thenceforth
will never delight it. But now, when it sees itself, it sees something not unchangeable.

Chapter 15

Although
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But Remembers God and the Rules of Righteousness
Although the Soul Hopes for Blessedness, Yet It Does Not Remember Lost Blessedness, But Remembers God and
the Rules of Righteousness-the Unchangeable Rules of Right Living Are Known Even to the Ungodly)
Chapter 15

Although the Soul Hopes for Blessedness Yet It Does Not Remember Lost Blessedness
But Remembers God and the Rules of Righteousness
Although the Soul Hopes for Blessedness, Yet It Does Not Remember Lost Blessedness, But Remembers God and
the Rules of Righteousness-the Unchangeable Rules of Right Living Are Known Even to the Ungodly)

21. And of this certainly it feels no doubt, that it is wretched, and longs to be blessed nor can it hope for the possibility of this on any other ground than its own
changeableness for if it were not changeable, then, as it could not become wretched after being blessed, so neither could it become blessed after being wretched. And
what could have made it wretched under an omnipotent and good God, except its own sin and the righteousness of its Lord? And what will make it blessed, unless its
own merit, and its Lord's reward? But its merit, too, is His grace, whose reward will be its blessedness; for it cannot give itself the righteousness it has lost, and so has
not. For this it received when man was created, and assuredly lost it by sinning. Therefore it receives righteousness, that on account of this it may deserve to receive
blessedness; and hence the apostle truly says to it, when beginning to be proud as it were of its own good, "For what hast thou that thou didst not receive? Now if thou
didst receive it, why dost thou glory as if thou hadst not received it? But when it rightly remembers its own Lord, having received His Spirit, then, because it is so taught
by an inward teaching, it feels wholly that it cannot rise save by His affection freely given, nor has been able to fall save by its own defection freely chosen. Certainly it
does not remember its own blessedness; since that has been, but is not, and it has utterly forgotten it, and therefore cannot even be reminded of it. But it believes what
the trustworthy Scriptures of its God tell of that blessedness, which were written by His prophet, and tell of the blessedness of Paradise,and hand down to us historical
information of that first both good and ill of man. And it remembers the Lord its God; for He always is, nor has been and is not, nor is but has not been; but as He never
will not be, so He never was not. And He is whole everywhere. And hence it both lives, and is moved, and is in Him; had so it can remember Him. Not because it
recollects the having known Him in Adam or anywhere else before the life of this present body, or when it was first made in order to be implanted in this body; for it
remembers nothing at all of all this. Whatever there is of this, it has been blotted out by forgetfulness. But it is reminded, that it may be turned to God, as though to that
light by which it was in some way touched, even when turned away from Him. For hence it is that even the ungodly think of eternity, and rightly blame and rightly praise
many things in the morals of men. And by what rules do they thus judge, except by those wherein they see how men ought to live, even though they themselves do not
so live? And where do they see these rules? For they do not see them in their own [moral] nature; since no doubt these things are to be seen by the mind, and their
minds are confessedly changeable, but these rules are seen as unchangeable by him who can see them at all; nor yet in the character of their own mind, since these rules
are rules of righteousness, and their minds are confessedly unrighteous. Where indeed are these rules written, wherein even the unrighteous recognizes what is righteous,
wherein he discerns that he ought to have what he himself has not? Where, then, are they written, unless in the book of that Light which is called Truth? whence every
righteous law is copied and transferred (not by migrating to it, but by being as it were impressed upon it) to the heart of the man that worketh righteousness; as the
impression from a ring passes into the wax, yet does not leave the ring. But he who worketh not, and yet sees how he ought to work, he is the man that is turned away
from that light, which yet touches him. But he who does not even see how he ought to live, sins indeed with more excuse, because he is not a transgressor of a law that
he knows; but even he too is just touched sometimes by the splendor of the everywhere present truth, when upon admonition he confesses.

Chapter 16

How the Image of God Is Formed Anew in Man

22. But those who, by being reminded, are turned to the Lord from that deformity whereby they were through worldly lusts conformed to this world, are formed anew
from the world, when they hearken to the apostle, saying," Be not conformed to this world, but be ye formed again in the renewing of your mind;" that that image may
begin to be formed again by Him by whom it had been formed at first. For that image cannot form itself again, as it could deform itself. He says again elsewhere: "Be ye
renewed in the spirit of your mind; and put ye on the new man, which after God is created in righteousness and true holiness." That which is meant by "created after
God," is expressed in another place by "after the image of God." But it lost righteousness and true holiness by sinning, through which that image became defaced and,
tarnished; and this it recovers when it is formed again and renewed. But when he says, "In the spirit of your mind," he does not in: tend to be understood of two things,
as though mind were one, and the spirit of the mind another; but he speaks thus, because all mind is spirit, but all spirit is not mind. For there is a Spirit also that is God,
which cannot be renewed, because it cannot grow old. And we speak also of a spirit in man distinct from the mind, to which spirit belong the images that are formed
after the likeness of bodies; and of this the apostle speaks to the Corinthians, where he says, "But if I shall have prayed with a tongue, my spirit prayeth, but my
understanding is unfruitful." For he speaks thus, when that which is said is not understood; since it cannot even be said, unless the images of the corporeal articulate
sounds anticipate the oral sound by the thought of the spirit. The soul of man is also called spirit, whence are the words in the Gospel, " And He bowed His head, and
gave up His spirit;" by which the death of the body, through the spirit's leaving it, is signified. We speak also of the spirit of a beast, as it is expressly written in the book
of Solomon called Ecclesiastes; "Who knoweth the spirit of man that goeth upward, and the spirit of the beast that goeth downward to the earth?" It is written too in
Genesis, where it is said that by the deluge all flesh died which "had in it the spirit of life." We speak also of the spirit, meaning the wind, a thing most manifestly
corporeal; whence is that in the Psalms," Fire and hail, snow and ice, the spirit of the I storm." Since spirit, then, is a word of so many meanings, the apostle intended to
express by "the spirit of the mind" that spirit which is called the mind. As the same apostle also, when he says, "In putting off the body of the flesh," certainly did not
intend two things, as though flesh were one, and the body of the flesh another; but because body is the name of many things that have no flesh (for besides the flesh,
there are many bodies celestial and bodies terrestrial), he expressed by the body of the flesh that body which is flesh. In like manner, therefore, by the spirit of the mind,
that spirit which is mind. Elsewhere,too,he has even more plainly called it an image, while enforcing the same thing in other words. "Do you," he says, "putting off the old
man with his deeds, put on the new man, which is renewed in the knowledge of God after the image of Him that created him." Where the one passage reads, "Put ye on
the new man, which is created after God," the other has, "Put ye on the new man, which is renewed after the image of Him that created him." In the one place he says,
"After God;" in the other, "After the image of Him that created him." But instead of saying, as in the former passages" In righteousness and true holiness," he has put in
the latter, "In the knowledge of God." This renewal, then, and forming again of the mind, is wrought either after God, or after the image of God. But it is said to be after
God, in order that it may not be supposed to be after another creature; and to be after the image of God, in order that this renewing may be understood to take place in
that wherein is the image of God, i.e. in the mind. Just as we say, that he who has departed from the body a faithful and righteous man, is dead after the body, not after
the spirit. For what do we mean by dead after the body, unless as to the body or in the body, and not dead as to the soul or in the soul? Or if we want to say he is
handsome after the body, or strong after the body, not after the mind; what else is this, than that he is handsome or strong in body, not in mind? And the same is the
case with numberless other instances. Let us not therefore so understand the words, "After the image of Him that created him," as though it were a different image after
which he is renewed, and not the very same which is itself renewed.

Chapter 17

How the Image of God in the Mind Is Renewed Until the Likeness of God Is Perfected
in It in Blessedness

23. Certainly this renewal does not take place in the single moment of conversion itself, as that renewal in baptism takes place in a single moment by the remission of all
sins; for not one, be it ever so small, remains unremitted. But as it is one thing to be free from fever, and another to grow strong again from the infirmity which the fever
produced; and one thing again to pluck out of the body a weapon thrust into it, and another to heal the wound thereby made by a prosperous cure; so the first cure is to
remove the cause of infirmity, and this is wrought by the forgiving of all sins; but the second cure is to heal the infirmity itself, and this takes place gradually by making
progress
 Copyrightin the
              (c) renewal of that
                  2005-2009,      image: which
                               Infobase   Mediatwo  things are plainly shown in the Psalm, where we read, "Who forgiveth all thine iniquities," which takes place in baptism;
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and then follows, "and healeth all thine infirmities;" and this takes place by daily additions, while this image is being renewed. And the apostle has spoken of this most
expressly, saying, "And though our outward man perish, yet the inner man is renewed day by day." And "it is renewed in the knowledge of God, i.e. in righteousness
and true holiness," according to the testimonies of the apostle cited a little before. He, then, who is day by day renewed by making progress in the knowledge of God,
23. Certainly this renewal does not take place in the single moment of conversion itself, as that renewal in baptism takes place in a single moment by the remission of all
sins; for not one, be it ever so small, remains unremitted. But as it is one thing to be free from fever, and another to grow strong again from the infirmity which the fever
produced; and one thing again to pluck out of the body a weapon thrust into it, and another to heal the wound thereby made by a prosperous cure; so the first cure is to
remove the cause of infirmity, and this is wrought by the forgiving of all sins; but the second cure is to heal the infirmity itself, and this takes place gradually by making
progress in the renewal of that image: which two things are plainly shown in the Psalm, where we read, "Who forgiveth all thine iniquities," which takes place in baptism;
and then follows, "and healeth all thine infirmities;" and this takes place by daily additions, while this image is being renewed. And the apostle has spoken of this most
expressly, saying, "And though our outward man perish, yet the inner man is renewed day by day." And "it is renewed in the knowledge of God, i.e. in righteousness
and true holiness," according to the testimonies of the apostle cited a little before. He, then, who is day by day renewed by making progress in the knowledge of God,
and in righteousness and true holiness, transfers his love from things temporal to things eternal, from things visible to things intelligible, from things carnal to things
spiritual; and diligently perseveres in bridling and lessening his desire for the former, and in binding himself by love to the latter. And he does this in proportion as he is
helped by God. For it is the sentence of God Himself, "Without me ye can do nothing." And when the last day of life shall have found any one holding fast faith in the
Mediator in such progress and growth as this, he will be welcomed by the holy angels, to be led to God, whom he has worshipped, and to be made perfect by Him;
and so will receive in the end of the world an incorruptible body in order not to punishment, but to glory. For the likeness of God will then be perfected in this image,
when the sight of God shall be perfected. And of this the Apostle Paul speaks: "Now we see through a glass, in an enigma, but then face to face." And again: "But we
with open face, beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, even as by the spirit of the Lord." And this is what
happens from day to day in those that make good progress.

Chapter 18

Whether the Sentence of John Is to be Understood of Our Future Likeness With the
Son of God in the Immortality Itself Also of the Body

24. But the Apostle John says, "Beloved, now are we the sons of God; and it doth not yet appear what we shall be: but we know that, when He shall appear, we shall
be like Him, for we shall see Him as He is." Hence it appears, that the full likeness of God is to take place in that image of God at that time when it shall receive the full
sight of God. And yet this may also possibly seem to be said by the Apostle John of the immortality of the body. For we shall be like to God in this too, but only to the
Son, because He only in the Trinity took a body, in which He died and rose again, and which He carried with Him to heaven above. For this, too, is called an image of
the Son of God, in which we shall have, as He has, an immortal body, being conformed in this respect not to the image of the Father or of the Holy Spirit, but only of
the Son, because of Him alone is it read and received by a sound faith, that "the Word was made flesh." And for this reason the apostle says, "Whom He did foreknow,
He also did predestinate to be conformed to the image of His Son, that He might be the first-born among many brethren." "The first-born" certainly "from the dead,"
according to the same apostle; by which death His flesh was sown in dishonor, and rose again in glory. According to this image of the Son, to which we are conformed
in the body by immortality, we also do that of which the same apostle speaks, "As we have borne the image of the earthy, so shall we also bear the image of the
heavenly;" to wit, that we who are mortal after Adam, may hold by a true faith, and a sure and certain hope, that we shall be immortal after Christ. For so can we now
bear the same image, not yet in sight, but in faith; not yet in fact, but in hope. For the apostle, when he said this, was speaking of the resurrection of the body.

Chapter 19

John Is Rather to be Understood of Our Perfect Likeness With the Trinity in Life Eternal
John Is Rather to be Understood of Our Perfect Likeness With the Trinity in Life Eternal-Wisdom Is Perfected in
Happiness )

25. But in respect to that image indeed, of which it is said, "Let us make man after our image and likeness," we believe,-and, after the utmost search we have been able
to make, understand,-that man was made after the image of the Trinity, because it is not said, After my, or After thy image. And therefore that place too of the Apostle
John must be understood rather according to this image, when he says, "We shall be like Him, for we shall see Him as He is;" because he spoke too of Him of whom
be had said, "We are the sons of God." And the immortality of the flesh will be perfected in that moment of the resurrection, of which the Apostle Paul says, "In the
twinkling of an eye, at the last trump; and the dead shall be raised incorruptible, and we shall be changed." For in that very twinkling of an eye, before the judgment, the
spiritual body shall rise again in power, in incorruption, in glory, which is now sown a natural body in weakness, in corruption, in dishonor. But the image which is
renewed in the spirit of the mind in the knowledge of God, not outwardly, but inwardly, from day to day, shall be perfected by that sight itself; which then after the
judgment shall be face to face, but now makes progress as through a glass in an enigma. And we must understand it to be said on account of this perfection, that "we
shall be like Him, for we shall see Him as He is." For this gift will be given to us at that time, when it shall have been said, "Come, ye blessed of my Father, inherit the
kingdom prepared for you." For then will the ungodly be taken away, so that he shall not see the glory of the Lord, when those on the left hand shall go into eternal
punishment, while those on the right go into life eternal. But "this is eternal life," as the Truth tells us; "to know Thee," He says, "the one true God, and Jesus Christ
whom Thou hast sent."

26. This contemplative wisdom, which I believe is properly called wisdom as distinct from knowledge in the sacred writings; but wisdom only of man, which yet man
has not except from Him, by partaking of whom a rational and intellectual mind can be made truly wise;-this contemplative wisdom, I say, it is that Cicero commends,
in the end of the dialogue Hortensius, when he says: "While, then, we consider these things night and day, and sharpen our understanding, which is the eye of the mind,
taking care that it be not ever dulled, that is, while we live in philosophy; we, I say, in so doing, have great hope that, if, on the one hand, this sentiment and wisdom of
ours is mortal and perishable, we shall still, when we have discharged our human offices, have a pleasant setting, and a not painful extinction, and as it were a rest from
life: or if, on the other, as ancient philosophers thought,-and those, too, the greatest and far the most celebrated,-we have souls eternal and divine, then must we needs
think, that the more these shall have always kept in their own proper course, i.e. in reason and in the desire of inquiry, and the less they shall have mixed and entangled
themselves in the vices and errors of men, the more easy ascent and return they will have to heaven." And then he says, adding this short sentence, and finishing his
discourse by repeating it: "Wherefore, to end my discourse at last, if we wish either for a tranquil extinction, after living in the pursuit of these subjects, or if to migrate
without delay from this present home to another in no little measure better, we must bestow all our labor and care upon these pursuits." And here I marvel, that a man
of such great ability should promise to men living in philosophy, which makes man blessed by contemplation of truth, "a pleasant setting after the discharge of human
offices, if this our sentiment and wisdom is mortal and perishable;" as if that which we did not love, or rather which we fiercely hated, were then to die and come to
nothing, so that its setting would be pleasant to us! But indeed he had not learned this from the philosophers, whom he extols with great praise; but this sentiment is
redolent of that New Academy, wherein it pleased him to doubt of even the plainest things. But from the philosophers that were greatest and far most celebrated, as he
himself confesses, he had learned that souls are eternal. For souls that are eternal are not unsuitably stirred up by the exhortation to be found in "their own proper
course," when the end of this life shall have come, i.e. "in reason and in the desire of inquiry," and to mix and entangle themselves the less in the vices and errors of men,
in order that they may have an easier return to God. But that course which consists in the love and investigation of truth does not suffice for the wretched, i.e. for all
mortals who have only this kind of reason, and are without faith in the Mediator; as I have taken pains to prove, as much as I could, in former books of this work,
especially in the fourth and thirteenth.

Book 15
Begins by Setting Forth Briefly and in Sum the Contents of the Previous Fourteen Books-The Argument Is Then Shown to Have Reached So Far as to Allow of Our
Now  Inquiring
Copyright       Concerning the
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Blessed Life Is Promised to Us-But This Trinity, as He Shows, Is Here Seen by Us as by a Mirror and in an Enigma, in That It Is Seem by Means of the Image of
God, Which We Are, as in a Likeness That Is Obscure and Hard of Discernment-In Like Manner, It Is Shown, That Some Kind of Conjecture and Explanation May
Be Gathered Respecting the Generation of the Divine Word, from the Word of Our Own Mind, But Only with Difficulty, on Account of the Exceeding Disparity Which
Book 15
Begins by Setting Forth Briefly and in Sum the Contents of the Previous Fourteen Books-The Argument Is Then Shown to Have Reached So Far as to Allow of Our
Now Inquiring Concerning the Trinity, Which Is God, in Those Eternal, Incorporeal, and Unchangeable Things Themselves, in the Perfect Contemplation of Which a
Blessed Life Is Promised to Us-But This Trinity, as He Shows, Is Here Seen by Us as by a Mirror and in an Enigma, in That It Is Seem by Means of the Image of
God, Which We Are, as in a Likeness That Is Obscure and Hard of Discernment-In Like Manner, It Is Shown, That Some Kind of Conjecture and Explanation May
Be Gathered Respecting the Generation of the Divine Word, from the Word of Our Own Mind, But Only with Difficulty, on Account of the Exceeding Disparity Which
Is Discernible Between the Two Words; And, Again, Respecting the Procession of the Holy Spirit, from the Love That Is Joined Thereto by the Will

Chapter 1

God Is Above the Mind

1. Desiring to exercise the reader in the things that are made, in order that he may know Him by whom they are made, we have now advanced so far as to His image,
which is man, in that wherein he excels the other animals, i.e. in reason or intelligence, and whatever else can be said of the rational or intellectual soul that pertains to
what is called the mind. For by this name some Latin writers, after their own peculiar mode of speech, distinguish that which excels in man, and is not in the beast, from
the soul, which is in the beast as well. If, then, we seek anything that is above this nature, and seek truly, it is God,-namely, a nature not created, but creating. And
whether this is the Trinity, it is now our business to demonstrate not only to believers, by authority of divine Scripture, but also to such as understand, by some kind of
reason, if we can. And why I say, if we can, the thing itself will show better when we have begun to argue about it in our inquiry.

Chapter 2

God Although Incomprehensible Is Ever to be Sought
God, Although Incomprehensible, Is Ever to be Sought-the Traces of the Trinity Are Not Vainly Sought in the
Creature )

2. For God Himself, whom we seek, will, as I hope, help our labors, that they may not be unfruitful, and that we may understand how it is said in the holy Psalm, "Let
the heart of them rejoice that seek the Lord. Seek the Lord, and be strengthened: seek His face evermore." For that which is always being sought seems as though it
were never found; and how then will the heart of them that seek rejoice, and not rather be made sad, if they cannot find what they seek? For it is not said, The heart
shall rejoice of them that find, but of them that seek, the Lord. And yet the prophet Isaiah testifies, that the Lord God can be found when He is sought, when he says:
"Seek ye the Lord; and as soon as ye have found Him, call upon Him: and when He has drawn near to you, let the wicked man forsake his ways, and the unrighteous
man his thoughts." If, then, when sought, He can be found, why is it said, "Seek ye His face evermore?" Is He perhaps to be sought even when found? For things
incomprehensible must so be investigated, as that no one may think he has found nothing, when he has been able to find how incomprehensible that is which he was
seeking. Why then does he so seek, if he comprehends that which he seeks to be incomprehensible, unless because he may not give over seeking so long as he makes
progress in the inquiry itself into things incomprehensible, and becomes ever better and better while seeking so great a good, which is both sought in order to be found,
and found in order to be sought? For it is both sought in order that it may be found more sweetly, and found in order that it may be sought more eagerly. The words of
Wisdom in the book of Ecclesiasticus may be taken in this meaning: "They who eat me shall still be hungry, and they who drink me shall still be thirsty." For they eat and
drink because they find; and they still continue seeking because they are hungry and thirst. Faith seeks, understanding finds; whence the prophet says, "Unless ye
believe, ye shall not understand." And yet, again, understanding still seeks Him, whom it finds for "God looked down upon the sons of men," as it is sung in the holy
Psalm, "to see if there were any that would understand, and seek after God." And man, therefore, ought for this purpose to have understanding, that he may seek after
God.

3. We shall have tarried then long enough among those things that God has made, in order that by them He Himself may be known that made them. "For the invisible
things of Him from the creation of the world are clearly seen, being understood by the things that are made." And hence they are rebuked in the book of Wisdom, "who
could not out of the good things that are seen know Him that is: neither by considering the works did they acknowledge the workmaster; but deemed either fire, or
wind, or the swift air or the circle of the stars, or the violent water, or the lights of heaven, to be the gods which govern the world: with whose beauty if they, being
delighted, took them to be gods, let them know how much better the Lord of them is; for the first Author of beauty hath created them. But if they were astonished at
their power and virtue, let them understand by them how much mightier He is that made them. For by the greatness and beauty of the creatures proportionably the
Maker of them is seen" I have quoted these words from the book of Wisdom for this reason, that no one of the faithful may think me vainly and emptily to have sought
first in the creature, step by step through certain trinities, each of their own appropriate kind, until I came at last to the mind of man, traces of that highest Trinity which
we seek when we seek God.

Chapter 3

A Brief Recapitulation of All the Previous Books

4. But since the necessities of our discussion and argument have compelled us to say a great many things in the course of fourteen books, which we cannot view at once
in one glance, so as to be able to refer them quickly in thought to that which we desire to grasp, I will attempt, by the help of God, to the best of my power, to put
briefly together, without arguing, whatever I have established in the several books by argument as known, and to place, as it were, under one mental view, not the way
in which we have been convinced of each point, but the points themselves of which we have been convinced; in order that what follows may not be so far separated
from that which precedes, as that the perusal of the former shall produce forgetfulness of the latter; or at any rate, if it have produced such forgetfulness, that what has
escaped the memory may be speedily recalled by re-perusal.

5. In the first book, the unity and equality of that highest Trinity is shown from Holy Scripture. In the second, and third, and fourth, the same: but a careful handling of
the question respecting the sending of the Son and of the Holy Spirit has resulted in three books; and we have demonstrated, that He who is sent is not therefore less
than He who sends because the one sent, the other was sent; since the Trinity, which is in all things equal, being also equally in its own nature unchangeable, and
invisible, and everywhere present, works indivisibly. In the fifth,-with a view to those who think that the substance of the Father and of the Son is therefore not the
same, because they suppose everything that is predicated of God to be predicated according to substance, and therefore contend that to beget and to be begotten, or
to be begotten and unbegotten, as being diverse, are diverse substances,-it is demonstrated that not everything that is predicated of God is predicated according to
substance, as He is called good and great according to substance, or anything else that is predicated of Him in respect to Himself, but that some things also are
predicated relatively, i.e. not m respect to Himself, but in respect to something which is not Himself; as He is called the Father in respect to the Son, or the Lord in
respect to the creature that serves Him; and that here, if anything thus relatively predicated, i.e. predicated in respect to something that is not Himself, is predicated also
as in time, as, e.g., "Lord, Thou hast become our refuge," then nothing happens to Him so as to work a change in Him, but He Himself continues altogether
unchangeable in His own nature or essence. In the sixth, the question how Christ is called by the mouth of the apostle "the power of God and the wisdom of God," is so
far argued that the more careful handling of that question is deferred, viz. whether He from whom Christ is begotten is not wisdom Himself, but only the father of His
own wisdom, or whether wisdom begat wisdom. But be it which it may, the equality of the Trinity became apparent in this book also, and that God was not triple, but a
Trinity; and(c)
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                                Infobase    are not, as it were, a double as opposed to the single Holy Spirit: for therein three are not anything more than one. We
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considered, too, how to understand the words of Bishop Hilary, "Eternity in the Father, form in the Image, use in the Gift." In the seventh, the question is explained
which had been deferred: in what way that God who begat the Son is not only Father of His own power and wisdom, but is Himself also power and wisdom; so, too,
the Holy Spirit; and yet that they are not three powers or three wisdoms, but one power and one wisdom, as one God and one essence. It was next inquired, in what
as in time, as, e.g., "Lord, Thou hast become our refuge," then nothing happens to Him so as to work a change in Him, but He Himself continues altogether
unchangeable in His own nature or essence. In the sixth, the question how Christ is called by the mouth of the apostle "the power of God and the wisdom of God," is so
far argued that the more careful handling of that question is deferred, viz. whether He from whom Christ is begotten is not wisdom Himself, but only the father of His
own wisdom, or whether wisdom begat wisdom. But be it which it may, the equality of the Trinity became apparent in this book also, and that God was not triple, but a
Trinity; and that the Father and the Son are not, as it were, a double as opposed to the single Holy Spirit: for therein three are not anything more than one. We
considered, too, how to understand the words of Bishop Hilary, "Eternity in the Father, form in the Image, use in the Gift." In the seventh, the question is explained
which had been deferred: in what way that God who begat the Son is not only Father of His own power and wisdom, but is Himself also power and wisdom; so, too,
the Holy Spirit; and yet that they are not three powers or three wisdoms, but one power and one wisdom, as one God and one essence. It was next inquired, in what
way they are called one essence, three persons, or by some Greeks one essence, three substances; and we found that the words were so used through the needs of
speech, that there might be one term by which to answer, when it is asked what the three are, whom we truly confess to be three, viz. Father, and Son, and Holy Spirit.
In the eighth, it is made plain by reason also to those who understand, that not only the Father is not greater than the Son in the substance of truth, but that both together
are not anything greater than the Holy Spirit alone, nor that any two at all in the same Trinity are anything greater than one, nor all three together anything greater than
each severally. Next, I have pointed out, that by means of the truth, which is beheld by the understanding, and by means of the highest good, from which is all good,
and by means of the righteousness for which a righteous mind is loved even by a mind not yet righteous, we might understand, so far as it is possible to understand, that
not only incorporeal but also unchangeable nature which is God; and by means, too, of love, which in the Holy Scriptures is called God, by which, first of all, those who
have understanding begin also, however feebly, to discern the Trinity, to wit, one that loves, and that which is loved, and love. In the ninth, the argument advances as far
as to the image of God, viz. man in respect to his mind; and in this we found a kind of trinity, i.e. the mind, and the knowledge whereby the mind knows itself, and the
love whereby it loves both itself and its knowledge of itself; and these three are shown to be mutually equal, and of one essence. In the tenth, the same subject is more
carefully and subtly handled, and is brought to this point, that we found in the mind a still more manifest trinity of the mind, viz. in memory, and understanding, and will.
But since it turned out also, that the mind could never be in such a case as not to remember, understand, and love itself, although it did not always think of itself; but that
when it did think of itself, it did not in the same act of thought distinguish itself from things corporeal; the argument respecting the Trinity, of which this is an image, was
deferred, in order to find a trinity also in the things themselves that are seen with the body, and to exercise the reader's attention more distinctly in that. Accordingly, in
the eleventh, we chose the sense of sight, wherein that which should have been there found to hold good might be recognized also in the other four bodily senses
although not expressly mentioned; and so a trinity of the outer man first showed itself in those things which are discerned from without, to wit, from the bodily object
which is seen, and from the form which is thence impressed upon the eye of the beholder, and from the purpose of the will combining the two. But these three things, as
was patent, were not mutually equal and of one substance. Next, we found yet another trinity in the mind itself, introduced into it, as it were, by the things perceived
from without; wherein the same three things, as it appeared, were of one substance: the image of the bodily object which is in the memory, and the form thence
impressed when the mind's eye of the thinker is turned to it, and the purpose of the will combining the two. But we found this trinity to pertain to the outer man, on this
account, that it was introduced into the mind from bodily objects which are perceived from without. In the twelfth, we thought good to distinguish wisdom from
knowledge, and to seek first, as being the lower of the two, a kind of appropriate and special trinity in that which is specially called knowledge; but that although we
have got now in this to something pertaining to the inner man, yet it is not yet to be either called or thought an image of God. And this is discussed in the thirteenth book
by the commendation of Christian faith. In the fourteenth we discuss the true wisdom of man, viz. that which is granted him by God's gift in the partaking of that very
God Himself, which is distinct from knowledge; and the discussion reached this point, that a trinity is discovered in the image of God, which is man in respect to his
mind, which mind is "renewed in the knowledge" of God," after the image of Him that created" man; "after His own image;" and so obtains wisdom, wherein is the
contemplation of things eternal.

Chapter 4

What Universal Nature Teaches Us Concerning God

6. Let us, then, now seek the Trinity which is God, in the things themselves that are eternal, incorporeal, and unchangeable; in the perfect contemplation of which a
blessed life is promised us, which cannot be other, than eternal. For not only does the authority of the divine books declare that God is; but the whole nature of the
universe itself which surrounds us, and to which we also belong, proclaims that it has a most excellent Creator, who has given to us a mind and natural reason, whereby
to see that things living are to be preferred to things that are not living; things that have sense to things that have not; things that have understanding to things that have
not; things immortal to things mortal; things powerful to things impotent; things righteous to things unrighteous; things beautiful to things deformed: things good to things
evil; things incorruptible to things corruptible; things changeable to things changeable; things invisible to things visible; things incorporeal to things corporeal; things
blessed to things miserable. And hence, since without doubt we place the Creator above things created, we must needs confess that the Creator both lives in the highest
sense, and perceives and understands all things and that He cannot die, or suffer decay, or be changed; and that He is not a body, but a spirit, of all the most powerful,
most righteous, most beautiful, most good, most blessed.

Chapter 5

How Difficult It Is to Demonstrate the Trinity By Natural Reason

7. But all that I have said, and whatever else seems to be worthily said of God after the like fashion of human speech, applies to the whole Trinity, which is one God,
and to the several Persons in that Trinity. For who would dare to say either of the one God, which is the Trinity itself, or of the Father, or Son, or Holy Spirit, either that
He is not living, or is without sense or intelligence; or that, in that nature in which they are affirmed to be mutually equal, any one of them is mortal, or corruptible, or
changeable, or corporeal? Or is there any one who would deny that any one in the Trinity is most powerful, most righteous, most beautiful, most good, most blessed?
If, then, these things, and all others of the kind, can be predicated both of the Trinity itself, and of each several one in that Trinity, where or how shall the Trinity manifest
itself? Let us therefore first reduce these numerous predicates to some limited number. For that which is called life in God, is itself His essence and nature. God,
therefore, does not live, unless by the life which He is to Himself. And this life is not such as that which is in a tree, wherein is neither understanding nor sense; nor such
as is in a beast, for the life of a beast possesses the fivefold sense, but has no understanding. But the life which is God perceives and understands all things, and
perceives by mind, not by body, because "God is a spirit." And God does not perceive through a body, as animals do, which have bodies, for He does not consist of
soul and body. And hence that single nature perceives as it understands, and understands as it perceives, and its sense and understanding are one and the same. Nor
yet so, that at any time He should either cease or begin to be; for He is immortal. And it is not said of Him in vain, that "He only hath immortality." For immortality is
true immortality in His case whose nature admits no change. That is also true eternity by which God is unchangeable, without beginning, without end; consequently also
incorruptible. It is one and the same thing, therefore, to call God eternal, or immortal, or incorruptible, or unchangeable; and it is likewise one and the same thing to say
that He is living, and that He is intelligent, that is, in truth, wise. For He did not receive wisdom whereby to be wise, but He is Himself wisdom. And this is life, and
again is power or might, and yet again beauty, whereby He is called powerful and beautiful. For what is more powerful and more beautiful than wisdom, "which reaches
from end to end mightily, and sweetly disposes all things"? Or do goodness, again, and righteousness, differ from each other in the nature of God, as they differ in His
works, as though they were two diverse qualities of God-goodness one, and righteousness another? Certainly not; but that which is righteousness is also itself
goodness; and that which is goodness is also itself blessedness. And God is therefore called incorporeal, that He may be believed and understood to be a spirit, not a
body.

8. Further, if we say, Eternal, immortal incorruptible, unchangeable, living, wise, powerful, beautiful, righteous, good, blessed spirit; only the last of this list as it were
seems to signify substance, but the rest to signify qualities of that substance; but it is not so in that ineffable and simple nature. For whatever seems to be predicated
therein according to quality, is to be understood according to substance or essence For far be it from us to predicate spirit of God according to substance, and good
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books. Let us choose, then, one of the first four of those in our enumeration and arrangement, i.e. eternal, immortal, incorruptible, unchangeable; since these four, as I
have argued already, have one meaning; in order that our aim may not be distracted by a multiplicity of objects. And let it be rather that which was placed first, viz.
8. Further, if we say, Eternal, immortal incorruptible, unchangeable, living, wise, powerful, beautiful, righteous, good, blessed spirit; only the last of this list as it were
seems to signify substance, but the rest to signify qualities of that substance; but it is not so in that ineffable and simple nature. For whatever seems to be predicated
therein according to quality, is to be understood according to substance or essence For far be it from us to predicate spirit of God according to substance, and good
according to quality; but both according to substance. And so in like manner of all those we have mentioned, of which we have already spoken at length in the former
books. Let us choose, then, one of the first four of those in our enumeration and arrangement, i.e. eternal, immortal, incorruptible, unchangeable; since these four, as I
have argued already, have one meaning; in order that our aim may not be distracted by a multiplicity of objects. And let it be rather that which was placed first, viz.
eternal. Let us follow the same course with the four that come next, viz. living, wise, powerful, beautiful. And since life of some sort belongs also to the beast, which has
not wisdom; while the next two, viz. wisdom and might, are so compared to one another in the case of man, as that Scripture says, "Better is he that is wise than he that
is strong;" and beauty, again, is commonly attributed to bodily objects also: out of these four that we have chosen, let Wise be the one we take. Although these four are
not to be called unequal in speaking of God; for they are four names, but one thing. But of the third and last four,-although it is the same thing in God to be righteous
that it is to be good or to be blessed; and the same thing to be a spirit that it is to be righteous, and good, and blessed; yet, because in men there can be a spirit that is
not blessed, and there can be one both righteous and good, but not yet blessed; but that which is blessed is doubtless both just, and good, and a spirit,-let us rather
choose that one which cannot exist even in men without the three others, viz. blessed.

Chapter 6

How There Is a Trinity in the Very Simplicity of God
How There Is a Trinity in the Very Simplicity of God-Whether and How the Trinity That Is God Is Manifested From
the Trinities Which Have Been Shown to be in Men )

9. When, then, we say, Eternal, wise, blessed, are these three the Trinity that is called God? We reduce, indeed, those twelve to this small number of three; but perhaps
we can go further, and reduce these three also to one of them. For if wisdom and might, or life and wisdom, can be one and the same thing in the nature of God, why
cannot eternity and wisdom, or blessedness and wisdom, be one and the same thing in the nature of God? And hence, as it made no difference whether we spoke of
these twelve or of those three when we reduced the many to the small number; so does it make no difference whether we speak of those three, or of that one, to the
singularity of which we have shown that the other two of the three may be reduced. What fashion, then, of argument, what possible force and might of understanding,
what liveliness of reason, what sharp-sightedness of thought, will set forth how (to pass over now the others) this one thing, that God is called wisdom, is a trinity? For
God does not receive wisdom from any one as we receive it from Him, but He is Himself His own wisdom; because His wisdom is not one thing, and His essence
another, seeing that to Him to be wise is to be. Christ, indeed, is called in the Holy Scriptures, "the power of God, and the wisdom of God." But we have discussed in
the seventh book how this is to be understood, so that the Son may not seem to make the Father wise; and our explanation came to this, that the Son is wisdom of
wisdom, in the same way as He is light of light, God of God. Nor could we find the Holy Spirit to be in any other way than that He. Himself also is wisdom, and
altogether one wisdom, as one God, one essence. How, then, do we understand this wisdom, which is God, to be a trinity? I do not say, How do we believe this? For
among the faithful this ought to admit no question. But supposing there is any way by which we can see with the understanding what we believe, what is that way?

10. For if we recall where it was in these books that a trinity first began to show itself to our understanding, the eighth book is that which occurs to us; since it was there
that to the best of our power we tried to raise the aim of the mind to understand that most excellent and unchangeable nature, which our mind is not. And we so
contemplated this nature as to think of it as not far from us, and as above us, not in place, but by its own awful and wonderful excellence, and in such wise that it
appeared to be with us by its own present light. Yet in this no trinity was yet manifest to us, because in that blaze of light we did not keep the eye of the mind steadfastly
bent upon seeking it; only we discerned it in a sense, because there was no bulk wherein we must needs think the magnitude of two or three to be more than that of
one. But when we came to treat of love, which in the Holy Scriptures is called God, then a trinity began to dawn upon us a little, i.e. one that loves, and that which is
loved, and love. But because that ineffable light beat back our gaze, and it became in some degree plain that the weakness of our mind could not as yet be tempered to
it, we turned back in the midst of the course we had begun, and planned according to the (as it were) more familiar consideration of our own mind, according to which
man is made after the image of God, in order to relieve our overstrained attention; and thereupon we dwelt from the ninth to the fourteenth book upon the consideration
of the creature, which we are, that we might the able to understand and behold the invisible things of God by those things which are made. And now that we have
exercised the understanding, as far as was needful, or perhaps more than was needful, in lower things, lo! we wish, but have not strength, to raise ourselves to behold
that highest Trinity which is God. For in such manner as we see most undoubted trinities, whether those which are wrought from without by corporeal things, or when
these same things are thought of which were perceived from without; or when those things which take their rise in the mind, and do not pertain to the senses of the
body, as faith, or as the virtues which comprise the art of living, are discerned by manifest reason, and, held fast by knowledge; or when the mind itself, by which we
know whatever we truly say that we know, is known to itself, or thinks of itself; or when that mind beholds anything eternal and unchangeable, which itself is not;-in
such way, then, I say, as we see in all these instances most undoubted trinities, because they are wrought in ourselves, or are in ourselves, when we remember, look at,
or desire these things;-do we, I say, in such manner also see the Trinity that is God; because there also, by the understanding, we behold both Him as it were speaking,
and His Word, i.e. the Father and the Son; and then, proceeding thence, the love common to both, namely, the Holy Spirit? These trinities that pertain to our senses or
to our mind, do we rather see than believe them, but rather believe than see that God is a trinity? But if this is so, then doubtless we either do not at all understand and
behold the invisible things of God by those things that are made, or if we behold them at all, we do not behold the Trinity in them; and there is therein somewhat to
behold, and somewhat also which we ought to believe, even though not beheld. And as the eighth book showed that we behold the unchangeable good which we are
not, so the fourteenth reminded us thereof, when we spoke of the wisdom that man has from God. Why, then, do we not recognize the Trinity therein? Does that
wisdom which God is said to be, not perceive itself, and not love itself? Who would say this? Or who is there that does not see, that where there is no knowledge,
there in no way is there wisdom? Or are we, in truth, to think that the Wisdom which is God knows other things, and does not know itself; or loves other things, and
does not love itself? But if this is a foolish and impious thing to say or believe, then behold we have a trinity,-to wit, wisdom, and the knowledge wisdom has of itself,
and its love of itself. For so, too, we find a trinity in man also, i.e. mind, and the knowledge wherewith mind knows itself, and the love wherewith it loves itself.

Chapter 7

That It Is Not Easy to Discover the Trinity That Is God From the Trinities We Have Spoken of

11. But these three are in such way in man, that they are not themselves man. For man, as the ancients defined him, is a rational mortal animal. These things, therefore,
are the chief things in man, but are not man themselves. And any one person, i.e. each individual man, has these three things in his mind. But if, again, we were so to
define man as to say, Man is a rational substance consisting of mind and body, then without doubt man has a soul that is not body, and a body that is not soul. And
hence these three things are not man, but belong to man, or are in man. If, again, we put aside the body and think of the soul by itself, the mind is somewhat belonging
to the soul, as though its head, or eye, or countenance; but these things are not to be regarded as bodies. It is not then the soul, but that which is chief in the soul, that is
called the mind. But can we say that the Trinity is in such way in God, as to be somewhat belonging to God, and not itself God? And hence each individual man, who is
called the image of God, not according to all things that pertain to his nature, but according to his mind alone, is one person, and is an image of the Trinity in his mind.
But that Trinity of which he is the image is nothing else in its totality than God, is nothing else in its totality than the Trinity. Nor does anything pertain to the nature of
God so as not to pertain to that Trinity; and the Three Persons are of one essence, not as each individual man is one person.

12. There is, again, a wide difference in this point likewise, that whether we speak of the mind in a man, and of its knowledge and love; or of memory, understanding,
will,-we remember nothing of the mind except by memory, nor understand anything except by understanding, nor love anything except by will. But in that Trinity, who
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would  dare to say that the Father understands neither Himself, nor the Son, nor the Holy Spirit, except by the Son, or loves them except by the Holy Spirit; and/that
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remembers only by Himself either Himself, or the Son, or the Holy Spirit; and in the same way that the Son remembers neither Himself nor the Father, except by the
Father, nor loves them except by the Holy Spirit; but that by Himself He only understands both the Father and Son and Holy Spirit: and in like manner, that the Holy
God so as not to pertain to that Trinity; and the Three Persons are of one essence, not as each individual man is one person.

12. There is, again, a wide difference in this point likewise, that whether we speak of the mind in a man, and of its knowledge and love; or of memory, understanding,
will,-we remember nothing of the mind except by memory, nor understand anything except by understanding, nor love anything except by will. But in that Trinity, who
would dare to say that the Father understands neither Himself, nor the Son, nor the Holy Spirit, except by the Son, or loves them except by the Holy Spirit; and that He
remembers only by Himself either Himself, or the Son, or the Holy Spirit; and in the same way that the Son remembers neither Himself nor the Father, except by the
Father, nor loves them except by the Holy Spirit; but that by Himself He only understands both the Father and Son and Holy Spirit: and in like manner, that the Holy
Spirit by the Father remembers both the Father and the Son and Himself, and by the Son understands both the Father and the Son and Himself; but by Himself only
loves both Himself and the Father and the Son;-as though the Father were both His own memory, and that of the Son and of the Holy Spirit; and the Son were the
understanding of both Himself, and the Father and the Holy Spirit; but the Holy Spirit were the love both of Himself, and of the Father and of the Son? Who would
presume to think or affirm this of that Trinity? For if therein the Son alone understands both for Himself and for the Father and for the Holy Spirit, we have returned to
the old absurdity, that the Father is not wise from Himself, but from the Son, and that wisdom has not begotten wisdom, but that the Father is said to be wise by that
wisdom which He begat. For where there is no understanding there can be no wisdom; and hence, if the Father does not understand Himself for Himself, but the Son
understands for the Father, assuredly the Son makes the Father wise. But if to God to be is to be wise, and essence is to Him the same as wisdom, then it is not the
Son that has His essence from the Father, which is the truth, but rather the Father from the Son, which is a most absurd falsehood. And this absurdity, beyond all
doubt, we have discussed, disproved, and rejected, in the seventh book. Therefore God the Father is wise by that wisdom by which He is His own wisdom, and the
Son is the wisdom of the Father from the wisdom which is the Father, from whom the Son is begotten; whence it follows that the Father understands also by that
understanding by which He is His own understanding (for he could not be Wise that did not understand); and that the Son is the understanding of the Father, begotten
of the understanding which is the Father. And this same may not be unfitly said of memory also. For how is he wise, that remembers nothing, or does not remember
himself? Accordingly, since the Father is wisdom, and the Son is wisdom, therefore, as the Father remembers Himself, so does the Son also remember Himself; and as
the Father remembers both Himself and the Son, not by the memory of the Son, but by His own, so does the Son remember both Himself and the Father, not by the
memory of the Father, but by His own. Where, again, there is no love, who would say there was any wisdom? And hence we must infer that the Father is in such way
His own love, as He is His own understanding and memory. And therefore these three, i.e. memory, understanding, love or will in that highest and unchangeable
essence which is God, are, we see, not the Father and the Son and the Holy Spirit, but the Father alone. And because the Son too is wisdom begotten of wisdom, as
neither the Father nor the Holy Spirit understands for Him, but He understands for Himself; so neither does the Father remember for Him, nor the Holy Spirit love for
Him, but He remembers and loves for Himself: for He is Himself also His own memory, His own understanding, and His own love. But that He is so comes to Him
from the Father, of whom He is born. And because the Holy Spirit also is wisdom proceeding from wisdom, He too has not the Father for a memory, and the Son for
an understanding, and Himself for love: for He would not be wisdom if another remembered for Him, and yet another understood for Him, and He only loved for
Himself; but Himself has all three things, and has them in such way that they are Himself. But that He is so comes to Him thence, whence He proceeds.

13. What man, then, is there who can comprehend that wisdom by which God knows all things, in such wise that neither what we call things past are past therein, nor
what we call things future are therein waited for as coming, as though they were absent, but both past and future with things present are all present; nor yet are things
thought severally, so that thought passes from one to another, but all things simultaneously are at hand in one glance;-what man, I say, is there that comprehends that
wisdom, and the like prudence, and the like knowledge, since in truth even our own wisdom is beyond our comprehension? For somehow we are able to behold the
things that are present to our senses or to our understanding; but the things that are absent, and yet have once been present, we know by memory, if we have not
forgotten them. And we conjecture, too, not the past from the future, but the future from the past, yet by all unstable knowledge. For there are some of our thoughts to
which, although future, we, as it were, look onward with greater plainness and certainty as being very near; and we do this by the means of memory when we are able
to do it, as much as we ever are able, although memory seems to belong not to the future, but to the past. And this may be tried in the case of any words or songs, the
due order of which we are rendering by memory; for we certainly should not utter each in succession, unless we foresaw in thought what came next. And yet it is not
foresight, but memory, that enables us to foresee it; for up to the very end of the words or the song, nothing is uttered except as foreseen and looked forward to. And
yet in doing this, we are not said to speak or sing by foresight, but by memory; and if any one is more than commonly capable of uttering many pieces in this way, he is
usually praised, not for his foresight, but for his memory. We know, and are absolutely certain, that all this takes place in our mind or by our mind; but how it takes
place, the more attentively we desire to scrutinize, the more do both our very words break down, and our purpose itself fails, when by our understanding, if not our
tongue, we would reach to something of clearness. And do such as we are, think, that in so great infirmity of mind we can comprehend whether the foresight of God is
the same as His memory and His understanding, who does not regard in thought each several thing, but embraces all that He knows in one eternal and unchangeable
and ineffable vision? In this difficulty, then, and strait, we may well cry out to the living God, "Such knowledge is too wonderful for me: it is high, I cannot attain unto it."
For I understand by myself how wonderful and incomprehensible is Thy knowledge, by which Thou madest me, when I cannot even comprehend myself whom Thou
hast made! And yet, "while I was musing, the fire burned," so that "I seek Thy face evermore."

Chapter 8

How the Apostle Says That God Is Now Seen By Us Through a Glass

14. I know that wisdom is an incorporeal substance, and that it is the light by which those things are seen that are not seen by carnal eyes; and yet a man so great and
so spiritual [as Paul] says, "We see now through a glass, in an enigma, but then face to face." If we ask what and of what sort is this "glass," this assuredly occurs to our
minds, that in a glass nothing is discerned but an image. We have endeavored, then, so to do; in order that we might see in some ;way or other by this image which we
are, Him by whom we are made, as by a glass. And this is intimated also in the words of the same apostle: "But we with open face, beholding as in a glass the glory of
the Lord, are transformed into the same image, from glory to glory, even as by the Spirit of the Lord." "Beholding as in a glass," he has said, i.e. seeing by means of a
glass, not looking from a watch-tower: an ambiguity that does not exist in the Greek language, whence the apostolic epistles have been rendered into Latin. For in
Greek, a glass, in which the images of things are visible, is wholly distinct in the sound of the word also from a watch-tower, from the height of which we command a
more distant view. And it is quite plain that the apostle, in using the word "speculantes" in respect to the glory of the Lord, meant it to come from "speculum," not from
"specula." But where he says, "We are transformed into the same image," he assuredly means to speak of the image of God; and by calling it "the same," he means that
very image which we see in the glass, because that same image is also the glory of the Lord; as he says elsewhere, "For a man indeed ought not to cover his head,
forasmuch as he is the image and glory of God,"-a text already discussed in the twelfth book. He means, then, by "We are transformed," that we are changed from one
form to another, and that we pass from a form that is obscure to a form that is bright: since the obscure form, too, is the image of God; and if an image, then assuredly
also "glory," in which we are created as men, being better than the other animals. For it is said of human nature in itself, "The man ought not to cover his head, because
he is the image and glory of God." And this nature, being the most excellent among things created, is transformed from a form that is defaced into a form that is
beautiful, when it is justified by its own Creator from ungodliness. Since even in ungodliness itself, the more the faultiness is to be condemned, the more certainly is the
nature to be praised. And therefore he has added, "from glory to glory:" from the glory of creation to the glory of justification. Although these words, "from glory to
glory," may be understood also in other ways;-from the glory of faith to the glory of sight, from the glory whereby we are sons of God to the glory whereby we shall be
like Him, because "we shall see Him as He is." But in that he has added "as from the Spirit of the Lord," he declares that the blessing of so desirable a transformation is
conferred upon us by the grace of God.

Chapter 9

Of the Term "Enigma" and of Tropical Modes of Speech
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unknown to any who are unacquainted with the books that contain the doctrine of those modes of speech, which the Greeks call Tropes, which Greek word we also
use in Latin. For as we more commonly speak of schemata than of figures, so we more commonly speak of tropes than of modes. And it is a very difficult and
Chapter 9

Of the Term "Enigma" and of Tropical Modes of Speech

15. What has been said relates to the words of the apostle, that "we see now through a glass;" but whereas he has added, "in an enigma," the meaning of this addition is
unknown to any who are unacquainted with the books that contain the doctrine of those modes of speech, which the Greeks call Tropes, which Greek word we also
use in Latin. For as we more commonly speak of schemata than of figures, so we more commonly speak of tropes than of modes. And it is a very difficult and
uncommon thing to express the names of the several modes or tropes in Latin, so as to refer its appropriate name to each. And hence some Latin translators, through
unwillingness to employ a Greek word, where the apostle says," Which things are an allegory," have rendered it by a circumlocution-Which things signify one thing by
another. But there are several species of this kind of trope that is called allegory, and one of them is that which is called enigma. Now the definition of the generic term
must necessarily embrace also all its species; and hence, as every horse is an animal, but not every animal is a horse, so every enigma is an allegory, but every allegory
is not an enigma. What then is an allegory, but a trope wherein one thing is understood from another? as in the Epistle to the Thessalonians, "Let us not therefore sleep,
as do others; but let us watch and be sober: for they who sleep, sleep in the night; and they who are drunken, are drunken in the night: but let us who are of the day, be
sober." But this allegory is not an enigma for here the meaning is patent to all but the very dull; but an enigma is, to explain it briefly, an obscure allegory, as, e.g., "The
horseleech had three daughters," and other like instances. But when the apostle spoke of an allegory, he does not find it in the words, but in the fact; since he has shown
that the two Testaments are to be understood by the two sons of Abraham, one by a bondmaid, and the other by a free woman, which was a thing not said, but also
done. And before this was explained, it was obscure; and accordingly such an allegory, which is the generic name, could be specifically called an enigma.

16. But because it is not only those that are ignorant of the books that contain the doctrine Of tropes, who inquire the apostle's meaning, when he said that we "see now
in an enigma, but those, too, who are acquainted with the doctrine, but yet desire to know what that enigma is in which "we now see;" we must find a single meaning for
the two phrases, viz. for that which says, "we see now through a glass," and for that which adds, "in an enigma." For it makes but one sentence, when the whole is so
uttered, "We see now through a glass in an enigma." Accordingly, as far as my judgment goes, as by the word glass he meant to signify an image, so by that of enigma
any likeness you will, but yet one obscure, and difficult to see through. While, therefore, any likenesses whatever may be understood as signified by the apostle when he
speaks of a glass and an enigma, so that they are adapted to the understanding of God, in such way as He can be understood; yet nothing is better adapted to this
purpose than that which is not vainly called His image. Let no one, then, wonder, that we labor to see in any way at all, even in that fashion of seeing which is granted to
us in this life, viz. through a glass, in an enigma. For we should not hear of an enigma in this place if sight were easy. And this is a yet greater enigma, that we do not see
what we cannot but see. For who does not See his own thought? And yet who does see his own thought, I do not say with the eye of the flesh, but with the inner sight
itself? Who does not see it, and who does see it? Since thought is a kind of sight of the mind; whether those things are present which are seen also by the bodily eyes,
or perceived by the other senses; or whether they are not present, but their likenesses are discerned by thought; or whether neither of these is the case, but things are
thought Of that are neither bodily things nor likenesses of bodily things, as the virtues and vices; or as, indeed, thought itself is thought of; or whether it be those things
which are the subjects of instruction and of liberal sciences; or whether the higher causes and reasons themselves of all these things in the unchangeable nature are
thought of; or whether it be even evil, and vain, and false things that we are thinking of, with either the sense not consenting, or erring in its consent.

Chapter 10

Concerning the Word of the Mind in Which We See the Word of God As in a Glass and An Enigma

17. But let us now speak of those things of which we think as known, and have in our knowledge even if we do not think of them; whether they belong to the
contemplative knowledge, which, as I have argued, is properly to be called wisdom, or to the active which is properly to be called knowledge. For both together
belong to one mind, and are one image of God. But when we treat of the lower of the two distinctly and separately, then it is not to be called an image of God, although
even then, too, some likeness of that Trinity may be found in it; as we showed in the thirteenth book. We speak now, therefore, of the entire knowledge of man
altogether, in which whatever is known to us is known; that, at any rate, which is true; otherwise it would not be known. For no one knows what is false, except when
he knows it to be false; and if he knows this, then he knows what is true: for it is true that that is false. We treat, therefore, now of those things which we think as
known, and which are known to us even if they are not being thought of But certainly, if we would utter them in words, we can only do so by thinking them. For
although there were no words spoken, at any rate, he who thinks speaks in his heart. And hence that passage in the book of Wisdom: "They said within themselves,
thinking not aright." For the words, "They said within themselves," are explained by the addition of "thinking." A like passage to this is that in the Gospel,-that certain
scribes, when they heard the Lord's words to the paralytic man, "Be of good cheer, my son, thy sins are forgiven thee," said within themselves, "This man blasphemeth."
For how did they "say within themselves," except by thinking? Then follows, "And when Jesus saw their thoughts, He said, Why think ye evil in your thoughts?" So far
Matthew. But Luke narrates the same thing thus: "The scribes and Pharisees began to think, saying, Who is this that speaketh blasphemies? Who can forgive sins but
God alone? But when Jesus perceived their thoughts, He, answering, said unto them, What think ye in your hearts?" That which in the book of Wisdom is, "They said,
thinking," is the same here with, "They thought, saying." For both there and here it is declared, that they spake within themselves, and in their own heart, i.e. spake by
thinking. For they "spake within themselves," and it was said to them, "What think ye?" And the Lord Himself says of that rich man whose ground brought forth
plentifully, "And he thought within himself, saying."

18. Some thoughts, then, are speeches of the heart, wherein the Lord also shows that there is a mouth, when He says, "Not that which entereth into the mouth defileth a
man; but that which proceedeth out of the mouth, that defileth a man." In one sentence He has comprised two diverse mouths of the man, one of the body, one of the
heart. For assuredly, that from which they thought the man to be defiled, enters into the mouth of the body; but that from which the Lord said the man was defiled,
proceedeth out of the mouth of the heart. So certainly He Himself explained what He had said. For a little after, He says also to His disciples concerning the same thing:
"Are ye also yet without understanding? Do ye not understand, that whatsoever entereth in at the mouth goeth into the belly, and is east out into the draught?" Here He
most certainly pointed to the mouth of the body. But in that which follows He plainly speaks of the mouth of the heart, where He says, "But those things which proceed
out of the mouth come forth from the heart; and they defile the man. For out of the heart proceed evil thoughts," etc. What is clearer than this explanation? And yet,
when we call thoughts speeches of' the heart, it does not follow that they are not also acts of sight, arising from the sight of knowledge, when they are true. For when
these things are done outwardly by means of the body, then speech and sight are different things; but when we think inwardly, the two are one,-just as sight and hearing
are two things mutually distinct in the bodily senses, but to see and hear are the same thing in the mind; and hence, while speech is not seen but rather heard outwardly,
yet the inward speeches, i.e. thoughts, are said by the holy Gospel to have been seen, not heard, by the Lord. "They said within themselves, This man blasphemeth,"
says the Gospel; and then subjoined, "And when Jesus saw their thoughts." Therefore He saw, what they said. For by His own thought He saw their thoughts, which
they supposed no one saw but themselves.

19. Whoever, then, is able to understand a word, not only before it is uttered in sound, but also before the images of its sounds are considered in thought,-for this it is
which belongs to no tongue, to wit, of those which are called the tongues of nations, of which our Latin tongue is one;-whoever, I say, is able to understand this, is able
now to see through this glass and in this enigma some likeness of that Word of whom it is said, "In the beginning was the Word, and the Word was with God, and the
Word was God." For of necessity, when we speak what is true, i.e. speak what we know, there is born from the knowledge itself which the memory retains, a word
that is altogether of the same kind with that knowledge from which it is born. For the thought that is formed by the thing which we know, is the word which we speak in
the heart: which word is neither Greek nor Latin, nor of any other tongue. But when it is needful to convey this to the knowledge of those to whom we speak, then
some sign is assumed whereby to signify it. And generally a sound, sometimes a nod, is exhibited, the former to the ears, the latter to the eyes, that the word which we
bear in our mind may become known also by bodily signs to the bodily senses. For what is to nod or beckon, except to speak in some way to the sight? And Holy
Scripture gives its testimony to this; for we read in the Gospel according to John: "Verily, verily, I say unto you, that one of you shall betray me. Then the disciples
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                                                He spake. Now there was leaning on Jesus' breast one of His disciples whom Jesus loved. Simon Peter     Page    115 / 185
                                                                                                                                                           therefore
beckons to him, and says to him, Who is it of whom He speaks?" Here he spoke by beckoning what he did not venture to speak by sounds. But whereas we exhibit
these and the like bodily signs either to ears or eyes of persons present to whom we speak, letters have been invented that we might be able to converse also with the
the heart: which word is neither Greek nor Latin, nor of any other tongue. But when it is needful to convey this to the knowledge of those to whom we speak, then
some sign is assumed whereby to signify it. And generally a sound, sometimes a nod, is exhibited, the former to the ears, the latter to the eyes, that the word which we
bear in our mind may become known also by bodily signs to the bodily senses. For what is to nod or beckon, except to speak in some way to the sight? And Holy
Scripture gives its testimony to this; for we read in the Gospel according to John: "Verily, verily, I say unto you, that one of you shall betray me. Then the disciples
looked one upon another, doubting of whom He spake. Now there was leaning on Jesus' breast one of His disciples whom Jesus loved. Simon Peter therefore
beckons to him, and says to him, Who is it of whom He speaks?" Here he spoke by beckoning what he did not venture to speak by sounds. But whereas we exhibit
these and the like bodily signs either to ears or eyes of persons present to whom we speak, letters have been invented that we might be able to converse also with the
absent; but these are signs of words, as words themselves are signs in our conversation of those things which we think.

Chapter 11

The Likeness of the Divine Word Such As It Is Is to be Sought Not in Our Own Outer
and Sensible Word But in the Inner and Mental One
The Likeness of the Divine Word, Such As It Is, Is to be Sought, Not in Our Own Outer and Sensible Word, But in
the Inner and Mental One-There Is the Greatest Possible Unlikeness Between Our Word and Knowledge and the
Divine Word and Knowledge )

20. Accordingly, the word that sounds outwardly is the sign of the word that gives light inwardly; which latter has the greater claim to be called a word. For that which
is uttered with the mouth of the flesh, is the articulate sound of a word; and is itself also called a word, on account of that to make which outwardly apparent it is itself
assumed. For our word is so made in some way into an articulate sound of the body, by assuming that articulate sound by which it may be manifested to men's senses,
as the Word of God was made flesh, by assuming that flesh in which itself also might be manifested to men's senses. And as our word becomes an articulate sound, yet
is not changed into one; so the Word of God became flesh, but far be it from us to say He was changed into flesh, For both that word of ours became an articulate
sound, and that other Word became flesh, by assuming it, not by consuming itself so as to be changed into it. And therefore whoever desires to arrive at any likeness,
be it of what sort it may, of the Word of God, however in many respects unlike, must not regard the word of ours that, sounds in the ears, either when it is uttered in an
articulate sound or when it is silently thought. For the words of all tongues that are uttered in sound are also silently thought, and the mind runs over verses while the
bodily mouth is silent. And not only the numbers of syllables, but the tunes also of songs, since they are corporeal, and pertain to that sense of the body which is called
hearing, are at hand by certain incorporeal images appropriate to them, to those who think of them, and who silently revolve all these things. But we must pass by this,
in order to arrive at that word of man, by the likeness of which, be it of what sort it may, the Word of God may be somehow seen as in an enigma. Not that word
which was spoken to this or that prophet, and of which it is said, "Now the word of God grew and multiplied;" and again, "Faith then cometh by hearing, and hearing by
the word of Christ;" and again, "When ye received the word of God which ye heard of us, ye received it not as the word of men but, as it is in truth, the word of
God" (and there are countless other like sayings in the Scriptures respecting the word of God, which is disseminated in the sounds of many and diverse languages
through the hearts and mouths of men; and which is therefore called the word of God, because the doctrine thai is delivered is not human, but divine);-but we are now
seeking to see, in whatsoever way we can, by means of this likeness, that Word of God of which it is said, "The Word was God;" of which it is said, "All things were
made by Him;" of which it is said, "The Word became flesh;" of which it is said "The Word of God on high is the fountain of wisdom." We must go on, then, to that
word of man, to the word of the rational animal, to the word of that image of God, that is not born of God, but made by God; which is neither utterable in sound nor
capable of being thought under the likeness of sound such as must needs be with the word of any tongue; but which precedes all the signs by which it is signified, and is
begotten from the knowledge that continues in the mind, when that same knowledge is spoken inwardly according as it really is. For the sight of thinking is exceedingly
like the sight of knowledge. For when it is uttered by sound, or by any bodily sign, it is not uttered according as it really is, but as it can be seen or heard by the body.
When, therefore, that is in the word which is in the knowledge, then there is a true word, and truth, such as is looked for from man; such that what is in the knowledge
is also in the word, and what is not in the knowledge is also not in the word. Here may be recognized, "Yea, yea; nay, nay." And so this likeness of the image that is
made, approaches as nearly as is possible to that likeness of the image that is born, by which God the Son is declared to be in all things like in substance to the Father.
We must notice in this enigma also another likeness of the word of God; viz. that, as it is said of that Word, "All things were made by Him," where God is declared to
have made the universe by His only-begotten Son, so there are no works of man that are not first spoken in his heart: whence it is written, "A word is the beginning of
every work." But here also, it is when the word is true, that then it is the beginning of a good work. And a word is true when it is begotten from the knowledge of
working good works, so that there too may be preserved the "yea yea, nay nay;" in order that whatever is in that knowledge by which we are to live, may be also in the
word by which we are to work, and whatever is not in the one may not be in the other. Otherwise such a word will be a lie, not truth; and what comes thence will be a
sin, and not a good work. There is yet this other likeness of the Word of God in this likeness of our word, that there can be a word of ours with no work following it,
but there cannot be any work unless a word precedes; just as the Word of God could have existed though no creature existed, but no creature could exist unless by
that Word by which all things are made. And therefore not God the Father, not the Holy Spirit, not the Trinity itself, but the Son only, which is the Word of God, was
made flesh; although the Trinity was the maker: in order that we might live rightly through our word following and imitating His example, i.e. by having no lie in either the
thought or the work of our word. But this perfection of this image is one to be at some time hereafter. In order to attain this it is that the good master teaches us by
Christian faith, and by pious doctrine, that "with face unveiled" from the veil of the law, which is the shadow of things to come, "beholding as in a glass the glory of the
Lord," i.e. gazing at it through a glass, "we may be transformed into the same image from glory to glory, as by the Spirit of the Lord;" as we explained above.

21. When, therefore, this image shall have been renewed to perfection by this transformation, then we shall be like God, because we shall see Him, not through a glass,
but "as He is;" which the Apostle Paul expresses by "face to face." But now, who can explain how great is the unlikeness also, in this glass, in this enigma, in this
likeness such as it is? Yet I will touch upon some points, as I can, by which to indicate it.

Chapter 12

The Academic Philosophy

First, of what sort and how great is the very knowledge itself that a man can attain, be he ever so skillful and learned, by which our thought is formed with truth, when
we speak what we know? For to pass by those things that come into the mind from the bodily senses, among which so many are otherwise than they seem to be, that
he who is overmuch pressed down by their resemblance to truth, seems sane to himself, but really is not sane;-whence it is that the Academic philosophy has so
prevailed as to be still more wretchedly insane by doubting all things;-passing by, then, those things that come into the mind by the bodily senses, how large a
proportion is left of things which we know in such manner as we know that we live? In regard to this, indeed, we are absolutely without any fear lest perchance we are
being deceived by some resemblance of the truth; since it is certain, that he who is deceived, yet lives. And this again is not reckoned among those objects of sight that
are presented from without, so that the eye may be deceived in it; in such way as it is when an oar in the water looks bent, and towers seem to move as you sail past
them, and a thousand other things that are otherwise than they seem to be: for this is not a thing that is discerned by the eye of the flesh. The knowledge by which we
know that we live is the most inward of all knowledge, of which even the Academic cannot insinuate: Perhaps you are asleep, and do not know it, and you see things in
your sleep. For who does not know that what people see in dreams is precisely like what they see when awake? But he who is certain of the knowledge of his own life,
does not therein say, I know I am awake, but, I know I am alive; therefore, whether he be asleep or awake, he is alive. Nor can he be deceived in that knowledge by
dreams; since it belongs to a living man both to sleep and to see in sleep. Nor can the Academic again say, in confutation of this knowledge: Perhaps you are mad, and
do not know it: for what madmen see is precisely like what they also see who are sane; but he who is mad is alive. Nor does he answer the Academic by saying, I
know I am not mad, but, I know I am alive. Therefore he who says he knows he is alive, can neither be deceived nor lie. Let a thousand kinds, then, of deceitful
objects of sight be presented to him who says, I know I am alive; yet he will fear none of them, for he who is deceived yet is alive. But if such things alone pertain to
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who says, I know I am alive, says that he knows one single thing. Further, if he says, I know that I know I am alive, now there are two; but that he knows these two is
a third thing to know. And so he can add a fourth and a fifth, and innumerable others, if he holds out. But since he cannot either comprehend an innumerable number by
dreams; since it belongs to a living man both to sleep and to see in sleep. Nor can the Academic again say, in confutation of this knowledge: Perhaps you are mad, and
do not know it: for what madmen see is precisely like what they also see who are sane; but he who is mad is alive. Nor does he answer the Academic by saying, I
know I am not mad, but, I know I am alive. Therefore he who says he knows he is alive, can neither be deceived nor lie. Let a thousand kinds, then, of deceitful
objects of sight be presented to him who says, I know I am alive; yet he will fear none of them, for he who is deceived yet is alive. But if such things alone pertain to
human knowledge, they are very few indeed; unless that they can be so multiplied in each kind, as not only not to be few, but to reach in the result to infinity. For he
who says, I know I am alive, says that he knows one single thing. Further, if he says, I know that I know I am alive, now there are two; but that he knows these two is
a third thing to know. And so he can add a fourth and a fifth, and innumerable others, if he holds out. But since he cannot either comprehend an innumerable number by
additions of units, or say a thing innumerable times, he comprehends this at least, and with perfect certainty, viz. that this is both true and so innumerable that he cannot
truly comprehend and say its infinite number. This same thing may be noticed also in the case of a will that is certain. For it would be an impudent answer to make to
any one who should say, I will to be happy, that perhaps you are deceived. And if he should say, I know that I will this, and I know that I know it, he can add yet a
third to these two, viz. that he knows these two; and a fourth, that he knows that he knows these two; and so on ad infinitum. Likewise, if any one were to say, I will
not to be mistaken; will it not be true, whether he is mistaken or whether he is not, that nevertheless he does will not to be mistaken? Would it not be most impudent to
say to him, Perhaps you are deceived? when beyond doubt, whereinsoever he may be deceived, he is nevertheless not deceived in thinking that he wills not to be
deceived. And if he says he knows this, he adds any number he choses of things known, and perceives that number to be infinite. For he who says, I will not to be
deceived, and I know that I will not to be so, and I know that I know it, is able now to set forth an infinite number here also, however awkward may be the expression
of it. And other things too are to be found capable of refuting the Academics, who contend that man can know nothing. But we must restrict ourselves, especially as this
is not the subject we have undertaken in the present work. There are three books of ours on that subject, written in the early time of our conversion, which he who can
and will read, and who understands them, will doubtless not be much moved by any of the many arguments which they have found out against the discovery of truth.
For whereas there are two kinds of knowable things,-one, of those things which the mind perceives by the bodily senses; the other, of those which it perceives by
itself,-these philosophers have babbled much against the bodily senses, but have never been able to throw doubt upon those most certain perceptions of things true,
which the mind knows by itself, such as is that which I have mentioned, I know that I am alive. But far be it from us to doubt the truth of what we have learned by the
bodily senses; since by them we have learned to know the heaven and the earth, and those things in them which are known to us, so far as He who created both us and
them has willed them to be within our knowledge. Far be it from us too to deny, that we know what we have learned by the testimony of others: otherwise we know
not that there is an ocean; we know not that the lands and cities exist which most copious report commends to us; we know not that those men were, and their works,
which we have learned by reading history; we know not the news that is daily brought us from this quarter or that, and confirmed by consistent and conspiring evidence;
lastly, we know not at what place or from whom we have been born: since in all these things we have believed the testimony of others. And if it is most absurd to say
this, then we must confess, that not only our own senses, but those of other persons also, have added very much indeed to our knowledge.

22. All these things, then, both those which the human mind knows by itself, and those which it knows by the bodily senses, and those which it has received and knows
by the testimony of others, are laid up and retained in the storehouse of the memory; and from these is begotten a word that is true when we speak what we know, but
a word that is before all sound, before all thought of a sound. For the word is then most like to the thing known, from which also its image is begotten, since the sight of
thinking arises from the sight of knowledge; when it is a word belonging to no tongue, but is a true word concerning a true thing, having nothing of its own, but wholly
derived from that knowledge from which it is born. Nor does it signify when he learned it, who speaks what he knows; for sometimes he says it immediately upon
learning it; provided only that the word is true, i.e. sprung from things that are known.

Chapter 13

Still Further of the Difference Between the Knowledge and Word of Our Mind and the
Knowledge and Word of God

But is it so, that God the Father, from whom is born the Word that is God of God,-is it so, then, that God the Father, in respect to that wisdom which He is to Himself,
has learned some things by His bodily senses, and others by Himself? Who could say this, who thinks of God, not as a rational animal, but as One above the rational
soul? So far at least as He can be thought of, by those who place Him above all animals and all souls, although they see Him by conjecture through a glass and in an
enigma, not yet face to face as He is. Is it that God the Father has learned those very things which He knows, not by the body, for He has none, but by Himself, from
elsewhere from some one? or has stood in need of messengers or witnesses that He might know them? Certainly not; since His own perfection enables Him to know all
things that He knows. No doubt He has messengers, viz. the angels; but not to announce to Him things that He knows not, for there is nothing He does not know. But
their good lies in consulting the truth about their own works. And This it is which is meant by saying that they bring Him word of some things, not that He may learn of
them, but they of Him by His word without bodily sound. They bring Him word, too, of that which He wills, being sent by Him to whomever He wills, and hearing all
from Him by that word of His, i.e. finding in His truth what themselves are to do: what, to whom, and when, they are to bring word. For we too pray to Him, yet do not
inform Him what our necessities are. "For your Father knoweth," says His Word, "what things ye have need of, before you ask Him." Nor did He become acquainted
with them, so as to know them, at any definite time; but He knew beforehand, without any beginning, all things to come in time, and among them also both what we
should ask of Him, and when; and to whom He would either listen or not listen, and on what subjects. And with respect to all His creatures, both spiritual and
corporeal, He does not know them because they are, but they are because He knows them. For He was not ignorant of what He was about to create; therefore He
created because He knew; He did not know because He created. Nor did He know them when created in any other way than He knew them when still to be created,
for nothing accrued to His wisdom from them; but that wisdom remained as it was, while they came into existence as it was fitting and when it was fitting. So, too, it is
written in the book of Ecclesiasticus: "All things are known to Him ere ever they were created: so also after they were perfected." "So," he says, not otherwise; so were
they known to Him, both ere ever they were created, and after they were perfected. This knowledge, therefore, is far unlike our knowledge. And the knowledge of
God is itself also His wisdom, and His wisdom is itself His essence or substance. Because in the marvellous simplicity of that nature, it is not one thing to be wise and
another to be, but to be wise is to be; as we have often said already also in the earlier books. But our knowledge is in most things capable both of being lost and of
being recovered, because to us to be is not the same as to know or to be wise; since it is possible for us to be, even although we know not, neither are wise in that
which we have learned from elsewhere. Therefore, as our knowledge is unlike that knowledge of God, so is our word also, which is born from our knowledge, unlike
that Word of God which is born from the essence of the Father. And this is as if I should say, born from the Father's knowledge, from the Father's wisdom; or still
more exactly, from the Father who is knowledge, from the Father who is wisdom.

Chapter 14

The Word of God Is in All Things Equal to the Father From Whom It Is

23. The Word of God, then, the only-begotten Son of the Father, in all things like and equal to the Father, God of God, Light of Light, Wisdom of Wisdom, Essence of
Essence, is altogether that which the Father is, yet is not the Father, because the one is Son, the other is Father. And hence He knows all that the Father knows; but to
Him to know, as to be, is from the Father, for to know and to be is there one. And therefore, as to be is not to the Father from the Son, so neither is to know.
Accordingly, as though uttering Himself, the Father begat the Word equal to Himself in all things; for He would not have uttered Himself wholly and perfectly, if there
were in His Word anything more or less than in Himself. And here that is recognized in the highest sense, "Yea, yea; nay, nay." And therefore this Word is truly truth,
since whatever is in that knowledge from which it is born is also in itself and whatever is not in that knowledge is not in the Word. And this Word can never have
anything false, because it is unchangeable, as He is from whom it is. For "the Son can do nothing of Himself, but what He seeth the Father do." Through power He
cannot do this; nor is it infirmity, but strength, by which truth cannot be false. Therefore God the Father knows all things in Himself, knows all things in the Son; but in
Himself as though Himself, in the Son as though His own Word which Word is spoken concerning all those things that are in Himself. Similarly the Son knows all things,
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viz. in Himself, as things which are born of those which the Father knows in Himself, and in the Father, as those of which they are born, which the Son      Himself
Himself. The Father then, and the Son know mutually; but the one by begetting, the other by being born. And each of them sees simultaneously all things that are in their
knowledge, in their wisdom, in their essence: not by parts or singly, as though by alternately looking from this side to that, and from that side to this, and again from this
since whatever is in that knowledge from which it is born is also in itself and whatever is not in that knowledge is not in the Word. And this Word can never have
anything false, because it is unchangeable, as He is from whom it is. For "the Son can do nothing of Himself, but what He seeth the Father do." Through power He
cannot do this; nor is it infirmity, but strength, by which truth cannot be false. Therefore God the Father knows all things in Himself, knows all things in the Son; but in
Himself as though Himself, in the Son as though His own Word which Word is spoken concerning all those things that are in Himself. Similarly the Son knows all things,
viz. in Himself, as things which are born of those which the Father knows in Himself, and in the Father, as those of which they are born, which the Son Himself knows in
Himself. The Father then, and the Son know mutually; but the one by begetting, the other by being born. And each of them sees simultaneously all things that are in their
knowledge, in their wisdom, in their essence: not by parts or singly, as though by alternately looking from this side to that, and from that side to this, and again from this
or that object to this or that object, so as not to be able to see some things without at the same time not seeing others; but, as I said, sees all things simultaneously,
whereof there is not one that He does not always see.

24. And that word, then, of ours which has neither sound nor thought of sound, but is of that thing in seeing which we speak inwardly, and which therefore belongs to
no tongue; and hence is in some sort like, in this enigma, to that Word of God which is also God; since this too is born of our knowledge, in such manner as that also is
born of the knowledge of the Father: such a word, I say, of ours, which we find to be in some way like that Word, let us not be slow to consider how unlike also it is,
as it may be in our power to utter it.

Chapter 15

How Great Is the Unlikeness Between Our Word and the Divine Word
How Great Is the Unlikeness Between Our Word and the Divine Word-Our Word Cannot be or be Called Eternal )

Is our word, then, born of our knowledge only? Do we not say many things also that we do not know? And say them not with doubt, but thinking them to be true;
while if perchance they are true in respect to the things themselves of which we speak, they are yet not true in respect to our word, because a word is not true unless it
is born of a thing that is known. In this sense, then, our word is false, not when we lie, but when we are deceived. And when we doubt, our word us not yet of the thing
of which we doubt, but it is a word concerning the doubt itself. For although we do not know whether that is true of which we doubt, yet we do know that we doubt;
and hence, when we say we doubt, we say a word that is true, for we say what we know. And what, too, of its being possible for us to lie? And when we do, certainly
we both willingly and knowingly have a word that is false, wherein there is a word that is true, viz. that we lie, for this we know. And when we confess that we have
lied, we speak that which is true; for we say what we know, for we know that we lied. But that Word which is God, and can do more than we, cannot do this. For it
"can do nothing except what it sees the Father do;" and it "speaks not of itself," but it has from the Father all that it speaks, since the Father speaks it in a special way;
and the great might of that Word is that it cannot lie, because there cannot be there "yea and nay," but "yea yea, nay nay." Well, but that is not even to be called a word,
which is not true. I willingly assent, if so it be. What, then, if our word is true and therefore is rightly called a word? Is it the case that, as we can speak of sight of sight,
and knowledge of knowledge, so we can speak of essence of essence, as that Word of God is especially spoken of, and is especially to be spoken of? Why so?
Because to us, to be is not the same as to know; since we know many things which in some sense live by memory, and so in some sense die by being forgotten: and so,
when those things are no longer in our knowledge, yet we still are: and while our knowledge has slipped away and perished out of our mind, we are still alive.

25. In respect to those things also which are so known that they can never escape the memory, because they are present, and belong to the nature of the mind itself,-as,
e.g., the knowing that we are alive (for this continues so long as the mind continues; and because the mind continues always, this also continues always);-I say, in
respect to this and to any other like instances, in which we are the rather to contemplate the image of God, it is difficult to make out in what way, although they are
always known, yet because they are not always also thought of, an eternal word can be spoken respecting them, when our word is spoken in our thought. For it is
eternal to the soul to live; it is eternal to know that it lives. Yet it is not eternal to it to be thinking of its own life, or to be thinking of its own knowledge of its own life;
since, in entering upon this or that occupation, it will cease to think of this, although it does not cease from knowing it. And hence it comes to pass, that if there can be in
the mind any knowledge that is eternal, while the thought of that knowledge cannot be eternal, and any inner and true word of ours is only said by our thought, then
God alone can be understood to have a Word that is eternal, and co-eternal with Himself. Unless, perhaps, we are to say that the very possibility of thought-since that
which is known is capable of being truly thought, even at the time when it is not being thought-constitutes a word as perpetual as the knowledge itself is perpetual. But
how is that a word which is not yet formed in the vision of the thought? How will it be like the knowledge of which it is born, if it has not the form of that knowledge,
and is only now called a word because it can have it? For it is much as if one were to say that a word is to be so called because it can be a word. But what is this that
can be a word, and is therefore already held worthy of the name of a word? What, I say, is this thing that is formable, but not yet formed, except a something in our
mind, which we toss to and fro by revolving it this way or that, while we think of first one thing and then another, according as they are found by or occur to us? And
the true word then comes into being, when, as I said, that which we toss to and fro by revolving it arrives at that which we know, and is formed by that, in taking its
entire likeness; so that in what manner each thing is known, in that manner also it is thought, i.e. is said in this manner in the heart, without articulate sound, without
thought of articulate sound, such as no doubt belongs to some particular tongue. And hence if we even admit, in order not to dispute laboriously about a name, that this
something of our mind, which can be formed from our knowledge, is to be already called a word, even before it is so formed, because it is, so to say, already formable,
who would not see how great would be the unlikeness between it and that Word of God, which is so in the form of God, as not to have been formable before it was
formed, or to have been capable at any time of being formless, but is a simple form, and simply equal to Him from whom it is, and with whom it is wonderfully co-
eternal?

Chapter 16

Our Word Is Never to be Equalled to the Divine Word Not Even When We Shall be Like God

Wherefore that Word of God is in such wise so called, as not to be called a thought of God, lest we believe that there is anything in God which can be revolved, so that
it at one time receives and at another recovers a form, so as to be a word, and again can lose that form and be revolved in some sense formlessly. Certainly that
excellent master of speech knew well the force of words, and had looked into the nature of thought, who said in his poem, "And revolves with himself the varying issues
of war," i.e. thinks of them. That Son of God, then, is not called the Thought of God, but the Word of God. For our own thought, attaining to what we know, and
formed thereby, is our true word. And so the Word of God ought to be understood without any thought on the part of God, so that it be understood as the simple form
itself, but containing nothing formable that can be also unformed. There are, indeed, passages of Holy Scripture that speak of God's thoughts; but this is after the same
mode of speech by which the forgetfulness of God is also there spoken of, whereas in strict propriety of language there is in Him certainly no forgetfulness.

26. Wherefore, since we have found now in this enigma so great an unlikeness to God and the Word of God, wherein yet there was found before some likeness, this,
too, must be admitted, that even when we shall be like Him, when "we shall see Him as He is" (and certainly he who said this was aware beyond doubt of our present
unlikeness), not even then shall we be equal to Him in nature For that nature which is made is ever less than that which makes. And at that time our word will not indeed
be false, because we shall neither lie nor be deceived. Perhaps, too, our thoughts will no longer revolve by passing and repassing from one thing to an other, but we
shall see all our knowledge at once, and at one glance. Still, when even this shall have come to pass, if indeed it shall come to pass, the creature which was formable
will indeed have been formed, so that nothing will be wanting of that form to which it ought to attain; yet nevertheless it will not be to be equalled to that simplicity
wherein there is not anything formable, which has been formed or reformed, but only form; and which being neither formless nor formed, itself is eternal and
unchangeable substance.

Chapter 17
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How the Holy Spirit Is Called Love and Whether He Alone Is So Called
How the Holy Spirit Is Called Love, and Whether He Alone Is So Called-That the Holy Spirit Is in the Scriptures
wherein there is not anything formable, which has been formed or reformed, but only form; and which being neither formless nor formed, itself is eternal and
unchangeable substance.

Chapter 17

How the Holy Spirit Is Called Love and Whether He Alone Is So Called
How the Holy Spirit Is Called Love, and Whether He Alone Is So Called-That the Holy Spirit Is in the Scriptures
Properly Called By the Name of Love )

27. We have sufficiently spoken of the Father and of the Son, so far as was possible for us to see through this glass and in this enigma. We must now treat of the Holy
Spirit, so far as by God's gift it is permitted to see Him. And the Holy Spirit, according to the Holy Scriptures, is neither of the Father alone, nor of the Son alone, but
of both; and so intimates to us a mutual love, wherewith the Father and the Son reciprocally love one another. But the language of the Word of God, in order to
exercise us, has caused those things to be sought into with the greater zeal, which do not lie on the surface, but are to be scrutinized in hidden depths, and to be drawn
out from thence. The Scriptures, accordingly, have not said, The Holy Spirit is Love. If they had said so, they would have done away with no small part of this inquiry.
But they have said, "God is love;" so that it is uncertain and remains to be inquired whether God the Father is love, or God the Son, or God the Holy Ghost, or the
Trinity itself which is God. For we are not going to say that God is called Love because love itself is a substance worthy of the name of God, but because it is a gift of
God, as it is said to God, "Thou art my patience." For this is not said because our patience is God's substance, but in that He Himself gives it to us; as it is elsewhere
read, "Since from Him is my patience." For the usage of words itself in Scripture sufficiently refutes this interpretation; for "Thou art my patience" is of the same kind as
"Thou, Lord, art my hope," and "The Lord my God is my mercy," and many like texts. And it is not said, O Lord my love, or, Thou art my love, or, God my love; but it
is said thus, "God is love," as it is said, "God is a Spirit." And he who does not discern this, must ask understanding from the Lord, not an explanation from us; for we
cannot say anything more clearly.

28. "God," then, "is love;" but the question is, whether the Father, or the Son, or the Holy Spirit, or the Trinity itself: because the Trinity is not three Gods, but one God.
But I have already argued above in this book, that the Trinity, which is God, is not so to be understood from those three things which have been set forth in the trinity of
our mind, as that the Father should be the memory of all three, and the Son the understanding of all three, and the Holy Spirit the love of all three; as though the Father
should neither understand nor love for Himself, but the Son should understand for Him, and the Holy Spirit love for Him, but He Himself should remember only both for
Himself and for them; nor the Son remember nor love for Himself, but the Father should remember for Him, and the Holy Spirit love for Him, but He Himself
understand only both for Himself and them; nor likewise that the Holy Spirit should neither remember nor understand for Himself, but the Father should remember for
Him, and the Son understand for Him, while He Himself should love only both for Himself and for them; but rather in this way, that both all and each have all three each
in His own nature. Nor that these things should differ in them, as in us memory is one thing, understanding another, love or charity another, but should be some one thing
that is equivalent to all, as wisdom itself; and should be so contained in the nature of each, as that He who has it is that which He has, as being an unchangeable and
simple substance. If all this, then, has been understood, and so far as is granted to us to see or conjecture in things so great, has been made patently true, know not why
both the Father and the Son and the Holy Spirit should not be called Love, and all together one love, just as both the Father and the Son and the Holy Spirit is called
Wisdom, and all together not three, but one wisdom. For so also both the Father is God, and the Son God, and the Holy Ghost God, and all three together one God.

29. And yet it is not to no purpose that in this Trinity the Son and none other is called the Word of God, and the Holy Spirit and none other the Gift of God, and God
the Father alone is He from whom the Word is born, and from whom the Holy Spirit principally proceeds. And therefore I have added the word principally, because
we find that the Holy Spirit proceeds from the Son also. But the Father gave Him this too, not as to one already existing, and not yet having it; but whatever He gave to
the only-begotten Word, He gave by begetting Him. Therefore He so begat Him as that the common Gift should proceed from Him also, and the Holy Spirit should be
the Spirit of both. This distinction, then, of the inseparable Trinity is not to be merely accepted in passing, but to be carefully considered; for hence it was that the Word
of God was specially called also the Wisdom of God, although both Father and Holy Spirit are wisdom. If, then, any one of the three is to be specially called Love,
what more fitting than that it should be the Holy Spirit?-namely, that in that simple and highest nature, substance should not be one thing and love another, but that
substance itself should be love, and love itself should be substance, whether in the Father, or in the Son, or in the Holy Spirit; and yet that the Holy Spirit should be
specially called Love.

30. Just as sometimes all the utterances of the Old Testament together in the Holy Scriptures are signified by the name of the Law. For the apostle, in citing a text from
the prophet Isaiah, where he says, "With divers tongues and with divers lips will I speak to this people," yet prefaced it by, "It is written in the Law." And the Lord
Himself says, "It is written in their Law, They hated me without a cause," whereas this is read in the Psalm. And sometimes that which was given by Moses is specially
called the Law: as it is said, "The Law and the Prophets were until John;" and, "On these two commandments hang all the Law and the Prophets." Here, certainly, that
is specially called the Law which was from Mount Sinai. And the Psalms, too, are signified under the name of the Prophets; and yet in another place the Saviour
Himself says, "All things must needs be fulfilled, which are written in the Law, and the Prophets, and the Psalms concerning me." Here, on the other side, He meant the
name of Prophets to be taken as not including the Psalms. Therefore the Law with the Prophets and the Psalms taken together is called the Law universally, and the
Law is also specially so called which was given by Moses. Likewise the Prophets are so called in common together with the Psalms, and they are also specially so
called exclusive of the Psalms. And man), other instances might be adduced to teach us, that many names of things are both put universally, and also specially applied to
particular things, were it not that a long discourse is to be avoided in a plain case. I have said so much, lest any one should think that it was therefore unsuitable for us to
call the Holy Spirit Love, because both God the Father and God t.he Son can be called Love.

31. As, then, we call the only Word of God specially by the name of Wisdom, although universally both the Holy Spirit and the Father Himself is wisdom; so the Holy
Spirit is specially called by the name of Love, although universally both the Father and the Son are love. But the Word of God, i.e. the only-begotten Son of God, is
expressly called the Wisdom of God by the mouth of the apostle, where he says, "Christ the power of God, and the wisdom of God." But where the Holy Spirit is
called Love, is to be found by careful scrutiny of the language of John the apostle, who, after saying, "Beloved, let us love one another, for love is of God," has gone on
to say, "And every one that loveth is born of God, and knoweth God. He that loveth not, knoweth not God; for God is love." Here, manifestly, he has called that love
God, which he said was of God; therefore God of God is love. But because both the Son is born of God the Father, and the Holy Spirit proceeds from God the
Father, it is rightly asked which of them we ought here to think is the rather called the love that is God. For the Father only is so God as not to be of God; and hence
the love that is so God as to be of God, is either the Son or the Holy Spirit. But when, in what follows, the apostle had mentioned the love of God, not that by which
we love Him, but that by which He "loved us, and sent His Son to be a propitiator for our sins," and thereupon had exhorted us also to love one another, and that so
God would abide in us,-because, namely, he had called God Love; immediately, in his wish to speak yet more expressly on the subject, "Hereby," he says, "know we
that we dwell in Him, and He in us, because He hath given us of His Spirit." Therefore the Holy Spirit, of whom He hath given us, makes us to abide in God, and Him in
us; and this it is that love does. Therefore He is the God that is love. Lastly, a little after, when he had repeated the same thing, and had said "God is love," he
immediately subjoined, "And he who abideth in love, abideth in God, and God abideth in him;" whence he had said above, "Hereby we know that we abide in Him, and
He in us, because He hath given us of His Spirit." He therefore is signified, where we read that God is love. Therefore God the Holy Spirit, who proceedeth from the
Father, when He has been given to man, inflames him to the love of God and of his neighbor, and is Himself love. For man has not whence to love God, unless from
God; and therefore he says a little after, "Let us love Him, because He first loved us." The Apostle Paul, too, says, "The love of God is shed abroad in our hearts by the
Holy Ghost, which is given unto us."

Chapter 18

Copyright
No Gift of(c) 2005-2009,
              God Is MoreInfobase Media Corp.
                               Excellent    Than Love                                                                                                   Page 119 / 185

32. There is no gift of God more excellent than this. It alone distinguishes the sons of the eternal kingdom and the sons of eternal perdition. Other gifts, too, are given by
Holy Ghost, which is given unto us."

Chapter 18

No Gift of God Is More Excellent Than Love

32. There is no gift of God more excellent than this. It alone distinguishes the sons of the eternal kingdom and the sons of eternal perdition. Other gifts, too, are given by
the Holy Spirit; but without love they profit nothing. Unless, therefore, the Holy Spirit is so far imparted to each, as to make him one who loves God and his neighbor,
he is not removed from the left hand to the right. Nor is the Spirit specially called the Gift, unless on account of love. And he who has not this love, "though he speak
with the tongues of men and angels, is sounding brass and a tinkling cymbal; and though he have the gift of prophecy, and know all mysteries and all knowledge, and
though he have all faith, so that he can remove mountains, he is nothing; and though he bestow all his goods to feed the poor, and though he give his body to be burned,
it profiteth him nothing." How great a good, then, is that without which goods so great bring no one to eternal life! But love or charity itself,-for they are two names for
one thing,-if he have it that does not speak with tongues, nor has the gift of prophecy, nor knows all mysteries and all knowledge, nor gives all his goods to the poor,
either because he has none to give or because some necessity hinders, nor delivers his body to be burned, if no trial of such a suffering overtakes him, brings that man
to the kingdom, so that faith itself is only rendered profitable by love, since faith without love can indeed exist, but cannot profit. And therefore also the Apostle Paul
says, "In Christ Jesus neither circumcision availeth anything, nor uncircumcision, but faith that worketh by love:" so distinguishing it from that faith by which even "the
devils believe and tremble." Love, therefore, which is of God and is God, is specially the Holy Spirit, by whom the love of God is shed abroad in our hearts, by which
love the whole Trinity dwells in us. And therefore most rightly is the Holy Spirit, although He is God, called also the gift of God. And by that gift what else can properly
be understood except love, which brings to God, and without which any other gift of God whatsoever does not bring to God?

Chapter 19

The Holy Spirit Is Called the Gift of God in the Scriptures
the Holy Spirit Is Specially Called Love Although Not Only the Holy Spirit in the Trinity Is Love The Holy Spirit Is
Called the Gift of God in the Scriptures-By the Gift of the Holy Spirit Is Meant the Gift Which Is the Holy Spirit-the
Holy Spirit Is Specially Called Love, Although Not Only the Holy Spirit in the Trinity Is Love )

33. Is this too to be proved, that the Holy Spirit is called in the sacred books the gift of God ? If people look for this too, we have in the Gospel according to John the
words of our Lord Jesus Christ, who says, " If any one thirst, let him come to me and drink: he that believeth on me, as the Scripture saith, out of his belly shall flow
rivers of living water." And the evangelist has gone on further to add, "And this He spake of the Spirit, which they should receive who believe in Him." a And hence
Paul the apostle also says, "And we have all been made to drink into one Spirit." The question then is, whether that water is called the gift of God which is the Holy
Spirit. But as we find here that this water is the Holy Spirit, so we find elsewhere in the Gospel itself that this water is called the gift of God. For when the same Lord
was talking with the woman of Samaria at the well, to whom He had said, "Give me to drink," and she had answered that the Jews "have no dealings" with the
Samaritans, Jesus answered and said unto her, "If thou hadst known the gift of God, and who it is that says to thee, Give me to drink, thou wouldest have asked of
Him, and He would have given thee living water. The woman saith unto Him, Sir, thou hast nothing to draw with, and the well is deep: whence then hast thou this living
water, etc.? Jesus answered and said unto her, Every one that drinketh of this water shall thirst again; but whose shall drink of the water that I shall give him, shall never
thirst; but the water that I shall give him, shall be in him a fountain of water springing up unto eternal life." Because this living water, then, as the evangelist has explained
to us, is the Holy Spirit, without doubt the Spirit is the gift of God, of which the Lord says here, "If thou hadst known the gift of God, and who it is that saith unto thee,
Give me to drink, thou wouldest have asked of Him, and He would have given thee living water." For that which is in the one passage, "Out of his belly shall flow rivers
of living water," is in the other, "shall be in him a fountain of water springing up unto eternal life."

34. Paul the apostle also says, "To each of us is given grace according to the measure of the gift of Christ;" and then, that he might show that by the gift of Christ he
meant the Holy Spirit, he has gone on to add, "Wherefore He saith, He hath ascended up on high, He hath led captivity captive, and hath given gifts to men." And every
one knows that the Lord Jesus, when He had ascended into heaven after the resurrection from the dead, gave the Holy Spirit, with whom they who believed were
filled, and spake with the tongues of all nations. And let no one object that he says gifts, not gift: for he quoted the text from the Psalm. And in the Psalm it is read thus,
"Thou hast ascended up on high, Thou hast led captivity captive, Thou hast received gifts in men." For so it stands in many Mss., especially in the Greek Mss., and so
we have it translated from the Hebrew. The apostle therefore said gifts, as the prophet did, not gift. But whereas the prophet said, "Thou hast received gifts in men," the
apostle has preferred saying, "He gave gifts to men:" and this in order that the fullest sense may be gathered from both expressions, the one prophetic, the other
apostolic; because both possess the authority of a divine utterance. For both are true, as well that He gave to men, as that He received in men. He gave to men, as the
head to His own members: He Himself that gave, received in men, no doubt as in His own members; on account of which, namely, His own members, He cried from
heaven, "Saul, Saul, why persecutest thou me?" And of which, namely, His own members, He says, "Since ye have done it to one of the least of these that are mine, ye
have done it unto me." Christ Himself, therefore, both gave from heaven and received on earth. And further, both prophet and apostle have said gifts for this reason,
because many gifts, which are proper to each, are divided in common to all the members of Christ, by the Gift, which is the Holy Spirit. For each severally has not all,
but some have these and some have those; although all have the Gift itself by which that which is proper to each is divided to Him, i.e. the Holy Spirit. For elsewhere
also, when he had mentioned many gifts, "All these," he says, "worketh that one and the self-same Spirit, dividing to each severally as He will." And this word is found
also in the Epistle to the Hebrews, where it is written, "God also bearing witness both with signs and wonders, and with divers miracles, and gifts of the Holy Ghost."
And so here, when he had said, "He ascended up on high, He led captivity captive, He gave gifts to men," he says further, "But that He ascended, what is it but that He
also first descended into the lower parts of the earth? He who descended is the same also that ascended up far above all heavens, that He might fill all things. And He
gave some apostles, some prophets, and some evangelists, and some pastors and doctors." (This we see is the reason why gifts are spoken of; because, as he says
elsewhere, "Are all apostles? are all prophets?" etc.) And here he has added, "For the perfecting of the saints, for the work of the ministry, for the building up of the
body of Christ." This is the house which, as the Psalm sings, is built up after the captivity; since the house of Christ, which house is called His Church, is built up of those
who have been rescued from the devil, by whom they were held captive. But He Himself led this captivity captive, who conquered the devil. And that he might not
draw with him into eternal punishment those who were to become the members of the Holy Head, He bound him first by the bonds of righteousness, and then by those
of might. The devil himself, therefore, is called captivity, which He led captive who ascended up on high, and gave gifts to men, or received gifts in men.

35. And Peter the apostle, as we read in that canonical book, wherein the Acts of the Apostles are recorded,-when the hearts of the Jews were troubled as he spake
of Christ, and they said, "Brethren, what shall we do? tell us,"-said to them, "Repent, and be baptized every one of you in the name of the Lord Jesus Christ, for the
remission of sins: and ye shall receive the gift of the Holy Spirit." And we read likewise in the same book, that Simon Magus desired to give money to the apostles, that
he might receive power from them, whereby the Holy Spirit might be given by the laying on of his hands. And the same Peter said to him, "Thy money perish with thee:
because thou hast thought to purchase for money the gift of God." And in another place of the same book, when Peter was speaking to Cornelius, and to those who
were with him, and was announcing and preaching Christ, the Scripture says, "While Peter was still speaking these words, the Holy Spirit fell upon all them that heard
the word; and they of the circumcision that believed, as many as came with Peter, were astonished, because that upon the Gentiles also the gift of the Holy Spirit was
poured out. For they heard them speak with tongues, and magnify God." And when Peter afterwards was giving an account to the brethren that were at Jerusalem of
this act of his, that he had baptized those who were not circumcised, because the Holy Spirit, to cut the knot of the question, had come upon them before they were
baptized, and the brethren at Jerusalem were moved when they heard it, he says, after the rest of his words, "And when I began to speak to them, the Holy Spirit fell
upon them, as upon us in the beginning. And I remembered the word of the Lord, how He said, that John indeed baptized with water, but ye shall be baptized with the
Holy Spirit. If, therefore, He gave a like gift to them, as also to us who believed in the Lord Jesus Christ, who was I, that I could hinder God from giving to them the
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Holy Spirit?" And there are many other testimonies of the Scriptures, which unanimously attest that the Holy Spirit is the gift of God, in so far as He is given to those
who by Him love God. But it is too long a task to collect them all. And what is enough to satisfy those who are not satisfied with those we have alleged?
this act of his, that he had baptized those who were not circumcised, because the Holy Spirit, to cut the knot of the question, had come upon them before they were
baptized, and the brethren at Jerusalem were moved when they heard it, he says, after the rest of his words, "And when I began to speak to them, the Holy Spirit fell
upon them, as upon us in the beginning. And I remembered the word of the Lord, how He said, that John indeed baptized with water, but ye shall be baptized with the
Holy Spirit. If, therefore, He gave a like gift to them, as also to us who believed in the Lord Jesus Christ, who was I, that I could hinder God from giving to them the
Holy Spirit?" And there are many other testimonies of the Scriptures, which unanimously attest that the Holy Spirit is the gift of God, in so far as He is given to those
who by Him love God. But it is too long a task to collect them all. And what is enough to satisfy those who are not satisfied with those we have alleged?

36. Certainly they must be warned, since they now see that the Holy Spirit is called the gift of God, that when they hear of "the gift of the Holy Spirit," they should
recognize therein that mode of speech which is found in the words, "In the spoiling of the body of the flesh." For as the body of the flesh is nothing else but the flesh, so
the gift of the Holy Spirit is nothing else but the Holy Spirit. He is then the gift of God, so far as He is given to those to whom He is given. But in Himself He is God,
although He were given to no one, because He was God co-eternal with the Father and the Son before He was given to any one. Nor is He less than they, because
they give, and He is given. For He is given as a gift of God in such way that He Himself also gives Himself as being God. For He cannot be said not to be in His own
power, of whom it is said, "The Spirit bloweth where it listeth;" and the apostle says, as I have already mentioned above, "All these things worketh that selfsame Spirit,
dividing to every man severally as He will." We have not here the creating of Him that is given, and the rule of them that give, but the concord of the given and the
givers.

37. Wherefore, if Holy Scripture proclaims that God is love, and that love is of God, and works this in us that we abide in God and He m us, and that hereby we know
this, because He has given us of His Spirit, then the Spirit Himself is God, who is love. Next, if there [be among the gifts of God none greater than love, and there is no
greater gift of God than the Holy Spirit, what follows more naturally than that He is Himself love, who is called both God and of God? And if the love by which the
Father loves the Son, and the Son loves the Father, ineffably demonstrates the communion of both, what is more suitable than that He should be specially called love,
who is the Spirit common to both? For this is the sounder thing both to believe and to understand, that the Holy Spirit is not alone love in that Trinity, yet is not specially
called love to no purpose, for the reasons we have alleged; just as He is not alone in that Trinity either a Spirit or holy, since both the Father is a Spirit, and the Son is a
Spirit; and both the Father is holy, and the Son is holy,-as piety doubts not. And yet it is not to no purpose that He is specially called the Holy Spirit; for because He is
common to both, He is specially called that which both are in common. Otherwise, if in that Trinity the Holy Spirit alone is love, then doubtless the Son too turns out to
be the Son, not of the Father only, but also of the Holy Spirit. For He is both said and read in countless places to be so,-the only-begotten Son of God the Father; as
that what the apostle says of God the Father is true too: "Who hath delivered us from the power of darkness .and hath translated us into the kingdom of the Son of His
own love." He did not say, "of His own Son." If He had so said, He would have said it most truly, just as He did say it most truly, because He has often said it; but He
says, "the Son of His own love." Therefore He is the Son also of the Holy Spirit, if there is in that Trinity no love in God except the Holy Spirit. And if this is most
absurd, it remains that the Holy Spirit is not alone therein love, but is specially so called for the reasons I have sufficiently set forth; and that the words, "Son of His own
love," mean nothing else than His own beloved Son,-the Son, in short, of His own substance. For the love in the Father, which is in His ineffably simple nature, is
nothing else than His very nature and substance itself,-as we have already often said, and are not ashamed of often repeating. And hence the "Son of His love," is none
other than He who is born of His substance.

Chapter 20

Against Eunomius Saying That the Son of God Is the Son Not of His Nature But of His Will
Against Eunomius, Saying That the Son of God Is the Son, Not of His Nature, But of His Will-Epilogue to What Has
Been Said Already)

38. Wherefore the logic of Eunomius, from whom the Eunomian heretics sprang, is ridiculous. For when he could not understand, and would not believe, that the only-
begotten Word of God, by which all things were made is the Son of God by nature,-i.e. born of the substance of the Father,-he alleged that He was not the Son of His
own nature or substance or essence, but the Son of the will of God; so as to mean to assert that the will by which he begot the Son was something accidental [and
optional] to God,-to wit, in that way that we ourselves sometimes will something which before we did not will, as though it was not for these very things that our nature
is perceived to be changeable,-a thing which far be it from us to believe of God. For it is written, "Many are the thoughts in the heart of man, but the counsel of the
Lord abideth for ever," for no other reason except that we may understand or believe that as God is eternal, so is His counsel for eternity, and therefore unchangeable,
as He himself is. And what is said of thoughts can most truly be said also of the will: there are many wills in the heart of man, but the will of the Lord abideth for ever.
Some, again, to escape saying that the only-begotten Word is the Son of the counsel or will of God, have affirmed the same Word to be the counsel or will itself of the
Father. But it is better in my judgment to say counsel of counsel, and will of will, as substance of substance, wisdom of wisdom, that we may not be led into that
absurdity, which we have refuted already, and say that the Son makes the Father wise or willing, if the Father has not in His own substance either counsel or will. It was
certainly a sharp answer that somebody gave to the heretic, who most subtly asked him whether God begat the Son willingly or unwillingly, in order that if he said
unwillingly, it would follow most absurdly that God was miserable; but if willingly, he would forthwith infer, as though by an invincible reason, that at which he was
aiming, viz. that He was the Son, not of His nature, but of His will. But that other, with great wakefulness, demanded of him in turn, whether God the Father was God
willingly or unwillingly; in order that if he answered unwillingly, that misery would follow, which to believe of God is sheer madness; and if he said willingly, it would be
replied to him, Then He is God too by His own will, not by His nature. What remained, then, except that he should hold his peace, and discern that he was himself
bound by his own question in an insoluble bond? But if any person in the Trinity is also to be specially called the will of God, this name, like love, is better suited to the
Holy Spirit; for what else is love, except will?

39. I see that my argument in this book respecting the Holy Spirit, according to the Holy Scripture, is quite enough for faithful men who know already that the Holy
Spirit is God, and not of another substance, nor less than the Father and the Son,-as we have shown to be true in the former books, according to the same Scriptures.
We have reasoned also from the creature which God made, and, as far as we could, have warned those who demand a reason on such subjects to behold and
understand His invisible things, so far as they could, by those things which are made? and especially by the rational or intellectual creature which is made after the image
of God; through which glass, so to say, they might discern as far as they could, if they could, the Trinity which is God, in our own memory, understanding, will. Which
three things, if any one intelligently regards as by nature divinely appointed in his own mind, and remembers by memory, contemplates by understanding, embraces by
love, how great a thing that is in the mind, whereby even the eternal and unchangeable nature can be recollected, beheld, desired, doubtless that man finds an image of
that highest Trinity. And he Ought to refer the whole of his life to the remembering, seeing, loving that highest Trinity, in order that he may recollect, contemplate, be
delighted by it. But I have warned him, so far as seemed sufficient, that he must not so compare this image thus wrought by that Trinity, and by his own fault changed
for the worse, to that same Trinity as to think it in all points like to it, but rather that he should discern in that likeness, of whatever sort it be, a great unlikeness also.

Chapter 21

Of the Likeness of the Father and of the Son Alleged to be in Our Memory and Understanding
Of the Likeness of the Father and of the Son Alleged to be in Our Memory and Understanding-of the Likeness of
the Holy Spirit in Our Will or Love )

40. I have undoubtedly taken pains so far as I could, not indeed so that the thing might be seen face to face, but that it might be seen by this likeness in an enigma, in
how small a degree soever, by conjecture, in our memory and understanding, to intimate God the Father and God the Son: i.e. God the begetter, who has in some way
spoken by His own co-eternal Word all things that He has in His substance; and God His Word Himself, who Himself has nothing either more or less in substance than
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is in Him, who, not lyingly but truly, hath begotten the Word; and I have assigned to memory everything that we know, even if we were not thinking        of it, but to / 185
understanding the formation after a certain special mode of the thought. For we are usually said to understand what, by thinking of it, we have found to be true; and this
it is again that we leave in the memory. But that is a still more hidden depth of our memory, wherein we found this also first when we thought of it, and wherein an inner
40. I have undoubtedly taken pains so far as I could, not indeed so that the thing might be seen face to face, but that it might be seen by this likeness in an enigma, in
how small a degree soever, by conjecture, in our memory and understanding, to intimate God the Father and God the Son: i.e. God the begetter, who has in some way
spoken by His own co-eternal Word all things that He has in His substance; and God His Word Himself, who Himself has nothing either more or less in substance than
is in Him, who, not lyingly but truly, hath begotten the Word; and I have assigned to memory everything that we know, even if we were not thinking of it, but to
understanding the formation after a certain special mode of the thought. For we are usually said to understand what, by thinking of it, we have found to be true; and this
it is again that we leave in the memory. But that is a still more hidden depth of our memory, wherein we found this also first when we thought of it, and wherein an inner
word is begotten such as belongs to no tongue, - as it were, knowledge of knowledge, vision of vision, and understanding which appears in [reflective] thought; of
understanding which had indeed existed before in the memory, but was latent there, although, unless the thought itself had also some sort of memory of its own, it would
not return to those things which it had left in the memory while it turned to think of other things.

41. But I have shown nothing in this enigma respecting the Holy Spirit such as might appear to be like Him, except our own will, or love, or affection, which is a
stronger will, since our will which we have naturally is variously affected, according as various objects are adjacent or occur to it, by which we are attracted or
offended. What, then, is this ? Are we to say that our will, when it is right, knows not what to desire, what to avoid? Further, if it knows, doubtless then it has a kind of
knowledge of its own, such as cannot be without memory and understanding. Or are we to listen to any one who should say that love knows not what it does, which
does not do wrongly? As, then, there are both understanding and love in that primary memory wherein we find provided and stored up that to which we can come in
thought, because we find also those two things there, when we find by thinking that we both understand and love anything; which things were there too when we were
not thinking of them: and as there are memory and love in that understanding, which is formed by thought, which true word we say inwardly without the tongue of any
nation when we say what we know; for the gaze of our thought does not return to anything except by remembering it, and does not care to return unless by loving it: so
love, which combines the vision brought about in the memory, and the vision of the thought formed thereby, as if parent and offspring, would not know what to love
rightly unless it had a knowledge of what it desired, which it cannot have without memory and understanding.

Chapter 22

How Great the Unlikeness Is Between the Image of the Trinity Which We Have Found
in Ourselves and the Trinity Itself

42. But since these are in one person, as man is, some one may say to us, These three things, memory, understanding, and love, are mine, not their own; neither do they
do that which they do for themselves, but for me, or rather I do it by them. For it is I who re member by memory, and understand by understanding, and love by love:
and when I direct the mind's eye to my memory, and so say in my heart the thing I know, and a true word is begotten of my knowledge, both are mine, both the
knowledge certainly and the word. For it is I who know, and it is I who say in my heart the thing I know. And when I come to find in my memory by thinking that I
understand and love anything, which understanding and love were there also before I thought thereon, it is my own understanding and my own love that I find in my
own memory, whereby it is I that understand, and I that love, not those things themselves. Likewise, when my thought is mindful, and wills to return to those things
which it had left in the memory, and to understand and behold them, and say them inwardly, it is my own memory that is mindful, and it is my own, not its will,
wherewith it wills. When my very love itself, too, remembers and understands what it ought to desire and what to avoid, it remembers by my, not by its own memory;
and understands that which it intelligently loves by my, not by its own, understanding. In brief, by all these three things, it is I that remember, I that understand, I that
love, who am neither memory, nor understanding, nor love, but who have them. These things, then, can be said by a single person, which has these three, but is not
these three. But in the simplicity of that Highest Nature, which is God, although there is one God, there are three persons, the Father, the Son, and the Holy Spirit.

Chapter 23

Augustin Dwells Still Further on the Disparity Between the Trinity Which Is in Man
and the Trinity Which Is God
Augustin Dwells Still Further on the Disparity Between the Trinity Which Is in Man, and the Trinity Which Is God-the
Trinity Is Now Seen Through a Glass By the Help of Faith, That It May Hereafter be More Clearly Seen in the
Promised Sight Face to Face )

43. A thing itself, then, which is a trinity is different from the image of a trinity in some other thing; by reason of which image, at the same time that also in which these
three things are is called an image; just as both the panel, and the picture painted on it, are at the same time called an image; but by reason of the picture painted on it,
the panel also is called by the name of image. But in that Highest Trinity, which is incomparably above all things, there is so great an indivisibility, that whereas a trinity of
men cannot be called one man, in that, there both is said to be and is one God, nor is that Trinity in one God, but it is one God. Nor, again, as that image in the case of
man has these three things but is one person, so is it with the Trinity; but therein are three persons, the Father of the Son, and the Son of the Father, and the Spirit of
both Father and Son. For although the memory in the case of man, and especially that memory which beasts have not-viz. the memory by which things intelligible are so
contained as that they have not entered that memory through the bodily senses-has in this image of the Trinity, in proportion to its own small measure, a likeness of the
Father, incomparably unequal, yet of some sort, whatever it be: and likewise the understanding in the case of man, which by the purpose of the thought is formed
thereby, when that which is known is said, and there is a word of the heart belonging to no tongue, has in its own great disparity some likeness of the Son; and love in
the case of man proceeding from knowledge, and combining memory and understanding, as though common to parent and offspring, whereby it is understood to be
neither parent nor offspring, has in that image, some, however exceedingly unequal, likeness of the Holy Spirit: it is nevertheless not the case, that, as in that image of the
Trinity, these three are not one man, but belong to one man, so in the Highest Trinity itself, of which this is an image, these three belong to one God, but they are one
God, and these are three persons, not one. A thing certainly wonderfully ineffable, or ineffably wonderful, that while this image of the Trinity is one person, but the
Highest Trinity itself is three persons, yet that Trinity of three persons is more indivisible than this of one. For that [Trinity], in the nature of the Divinity, or perhaps better
Deity, is that which it is, and is mutually and always unchangeably equal: and there was no time when it was not, or when it was otherwise; and there will be no time
when it will not be, or when it will be otherwise. But these three that are in the inadequate image, although they are not separate in place, for they are not bodies, yet are
now in this life mutually separate in magnitude. For that there are therein no several bulks, does not hinder our seeing that memory is greater than understanding in one
man, but the contrary in another; and that in yet another these two are overpassed by the greatness of love; and this whether the two themselves are or are not equal to
one another. And so each two by each one, and each one by each two, and each one by each one: the less are surpassed by the greater. And when they have been
healed of all infirmity, and are mutually equal, not even then will that thing which by grace will not be changed, be made equal to that which by nature cannot change,
because the creature cannot be equalled to the Creator, and when it shall be healed from all infirmity, will be changed.

44. But when the sight shall have come which is promised anew to us face to face, we shall see this not only incorporeal but also absolutely indivisible and truly
unchangeable Trinity far more clearly and certainly than we now see its image which we ourselves are: and yet they who see through this glass and in this enigma, as it is
permitted in this life to see, are not those who behold in their own mind the things which we have set in order and pressed upon them; but those who see this as if an
image, so as to be able to refer what they see, in some way be it what it may, to Him whose image it is, and to see that also by conjecturing, which they see through the
image by beholding, since they cannot yet see face to face. For the apostle does not say, We see now a glass, but, We see now through a glass.

Chapter 24
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The Infirmity of the Human Mind

They, then, who see their own mind, in whatever way that is possible, and in it that Trinity of which I have treated as I could in many ways, and yet do not believe or
image by beholding, since they cannot yet see face to face. For the apostle does not say, We see now a glass, but, We see now through a glass.

Chapter 24

The Infirmity of the Human Mind

They, then, who see their own mind, in whatever way that is possible, and in it that Trinity of which I have treated as I could in many ways, and yet do not believe or
understand it to be an image of God, see indeed a glass, but do not so far see through the glass Him who is now to be seen through the glass, that they do not even
know the glass itself which they see to be a glass, i.e. an image. And if they knew this, perhaps they would feel that He too whose glass this is, should by it be sought,
and somehow provisionally be seen, an unfeigned faith purging their hearts, that He who is now seen through a glass may be able to be seen face to face. And if they
despise this faith that purifies the heart, what do they accomplish by understanding the most subtle disputes concerning the nature of the human mind, unless that they be
condemned also by the witness of their own understanding? And they would certainly not so fail in understanding, and hardly arrive at anything certain, were they not
involved in penal darkness, and burdened with the corruptible body that presses down the soul. And for what demerit save that of sin is this evil inflicted on them?
Where- fore, being warned by the magnitude of so great an evil, they ought to follow the Lamb that taketh away the sins of the world.

Chapter 25

The Question Why the Holy Spirit Is Not Begotten and How He Proceeds From the Father
and the Son Will Only be Understood When We Are in Bliss

For if any belong to Him, although far duller in intellect than those, yet when they are freed from the body at the end of this life, the envious powers have no right to hold
them. For that Lamb that was slain by them without any debt of sin has conquered them; but not by the might of power before He had done so by the righteousness of
blood. And free accordingly from the power of the devil, they are borne up by holy angels, being set free from all evils by the mediator of God and men, the man Christ
Jesus. Since by the harmonious testimony of the Divine Scriptures, both Old and New, both those by which Christ was foretold, and those by which He was
announced, there is no other name under heaven whereby men must be saved. And when purged from all contagion of corruption, they are placed in peaceful abodes
until they take their bodies again, their own, but now incorruptible, to adorn, not to burden them. For this is the will of the best and most wise Creator, that the spirit of
a man, when piously subject to God, should have a body happily subject, and that this happiness should last for ever.

45. There we shall see the truth without any difficulty, and shall enjoy it to the full, most clear and most certain. Nor shall we be inquiring into anything by a mind that
reasons, but shall discern by a mind that contemplates, why the Holy Spirit is not a Son, although He proceeds from the Father. In that light there will be no place for
inquiry: but here, by experience itself it has appeared to me so difficult,-as beyond doubt it will likewise appear to them also who shall carefully and intelligently read
what I have written,-that although in the second book? I promised that I would speak thereof in another place, yet as often as I have desired to illustrate it by the
creaturely image of it which we ourselves are, so often, let my meaning be of what sort it might, did adequate utterance entirely fail me; nay, even in my very meaning I
felt that I had attained to endeavor rather than accomplishment. I had indeed found in one person, such as is a man, an image of that Highest Trinity, and had desired,
especially in the ninth book, to illustrate and render more intelligible the relation of the Three Persons by that which is subject to time and change. But three things
belonging to one person cannot suit those Three Persons, as man's purpose demands; and this we have demonstrated in this fifteenth book.

Chapter 26

The Holy Spirit Twice Given By Christ
The Holy Spirit Twice Given By Christ-the Procession of the Holy Spirit From the Father and From the Son Is Apart
From Time, Nor Can He be Called the Son of Both )

Further, in that Highest Trinity which is God, there are no intervals of time, by which it could be shown, or at least inquired, whether the Son was born of the Father first
and then afterwards the Holy Spirit proceeded from both; since Holy Scripture calls Him the Spirit of both. For it is He of whom the apostle says, "But because ye are
sons, God hath sent forth the Spirit of His Son into your hearts:" and it is He of whom the same Son says, "For it is not ye who speak, but the Spirit of your Father who
speaketh in you." And it is proved by many other testimonies of the Divine Word, that the Spirit, who is specially called in the Trinity the Holy Spirit, is of the Father
and of the Son: of whom likewise the Son Himself says, "Whom I will send unto you from the Father;" and in another place, "Whom the Father will send in my name."
And we are so taught that He proceeds from both, because the Son Himself says, He proceeds from the Father. And when He had risen from the dead, and had
appeared to His disciples, "He breathed upon them, and said, Receive the Holy Ghost," so as to show that He proceeded also from Himself. And Itself is that very
"power that went out from Him," as we read in the Gospel, "and healed them all."

46. But the reason why, after His resurrection, He both gave the Holy Spirit, first on earth, and afterwards sent Him from heaven, is in my judgment this: that "love is
shed abroad in our hearts," by that Gift itself, whereby we love God and our neighbors, according to those two commandments,"on which hang all the law and the
prophets." And Jesus Christ, in order to signify this, gave to them the Holy Spirit, once upon earth, on account of the love of our neighbor, and a second time from
heaven, on account of the love of God. And if some other reason may perhaps be given for this double gift of the Holy Spirit, at any rate we ought not to doubt that the
same Holy Spirit was given when Jesus breathed upon them, of whom He by and by says, "Go, baptize all nations in the name of the Father, and of the Son, and of the
Holy Spirit," where this Trinity is especially commended to us. It is therefore He who was also given from heaven on the day of Pentecost, i.e. ten days after the Lord
ascended into heaven. How, therefore, is He not God, who gives the Holy Spirit? Nay, how great a God is He who gives God! For no one of His disciples gave the
Holy Spirit, since they prayed that He might come upon those upon whom they laid their hands: they did not give Him themselves. And the Church preserves this
custom even now in the case of her rulers. Lastly, Simon Magus also, when he offered the apostles money, does not say, "Give me also this power, that I may give" the
Holy Spirit; but, "that on whomsoever I may lay my hands, he may receive the Holy Spirit." Because neither had the Scriptures said before, And Simon, seeing that the
apostles gave the Holy Spirit; but it had said," And Simon, seeing that the Holy Spirit was given by the laying on of the apostles' hands." Therefore also the Lord Jesus
Christ Himself not only gave the Holy Spirit as God, but also received it as man, and therefore He is said to be full of grace, and of the Holy Spirit. And in the Acts of
the Apostles it is more plainly written of Him, "Because God anointed Him With the Holy Spirit." Certainly not with visible oil but with the gift of grace which is signified
by the visible ointment wherewith the Church anoints the baptized. And Christ was certainly not then anointed with the Holy Spirit, when He, as a dove, descended
upon Him at His baptism. For at that time He deigned to prefigure His body, i.e. His Church, in which especially the baptized receive the Holy Spirit. But He is to be
understood to have been then anointed with that mystical and invisible unction, when the Word of God was made flesh, i.e. when human nature, without any precedent
merits of good works, was joined to God the Word in the womb of the Virgin, so that with it it became one person. Therefore it is that we confess Him to have been
born of the Holy Spirit and of the Virgin Mary. For it is most absurd to believe Him to have received the Holy Spirit when He was near thirty years old: for at that age
He was baptized by John; but that He came to baptism as without any sin at all, so not without the Holy Spirit. For if it was written of His servant and forerunner John
himself, "He shall be filled with the Holy Spirit, even from his mother's womb," because, although generated by his father, yet he received the Holy Spirit when formed
in the womb; what must be understood and believed of the man Christ, of whose flesh the very conception was not carnal, but spiritual? Both natures, too, as well the
human as the divine, are shown in that also that is written of Him, that He received of the Father the promise of the Holy Spirit, and shed forth the Holy Spirit: seeing
that He received as man, and shed forth as God. And we indeed can receive that gift according to our small measure, but assuredly we cannot shed it forth upon
others; but, that this may be done, we invoke over them God, by whom this is accomplished.
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47. Are we therefore able to ask whether the Holy Spirit had already proceeded from the Father when the Son was born, or had not yet proceeded; and when He was
born, proceeded from both, wherein there is no such thing as distinct times: just as we have been able to ask, in a case where we do find times, that the will proceeds
from the human mind first, in order that that may be sought which, when found, may be called offspring; which offspring being already brought forth or born, that will is
in the womb; what must be understood and believed of the man Christ, of whose flesh the very conception was not carnal, but spiritual? Both natures, too, as well the
human as the divine, are shown in that also that is written of Him, that He received of the Father the promise of the Holy Spirit, and shed forth the Holy Spirit: seeing
that He received as man, and shed forth as God. And we indeed can receive that gift according to our small measure, but assuredly we cannot shed it forth upon
others; but, that this may be done, we invoke over them God, by whom this is accomplished.

47. Are we therefore able to ask whether the Holy Spirit had already proceeded from the Father when the Son was born, or had not yet proceeded; and when He was
born, proceeded from both, wherein there is no such thing as distinct times: just as we have been able to ask, in a case where we do find times, that the will proceeds
from the human mind first, in order that that may be sought which, when found, may be called offspring; which offspring being already brought forth or born, that will is
made perfect, resting in this end, so that what had been its desire when seeking, is its love when enjoying; which love now proceeds from both, i.e. from the mind that
begets, and from the notion that is begotten, as if from parent and offspring? These things it is absolutely impossible to ask in this case, where nothing is begun in time,
so as to be perfected in a time following. Wherefore let him who can understand the generation of the Son from the Father without time, understand also the procession
of the Holy Spirit from both without time. And let him who can understand, in that which the Son says, "As the Father hath life in Himself, so hath He given to the Son
to have life in Himself," not that the Father gave life to the Son already existing without life, but that He so begat Him apart from time, that the life which the Father gave
to the Son by begetting Him is co-eternal with the life of the Father who gave it: let him, I say, understand, that as the Father has in Himself that the Holy Spirit should
proceed from Him, so has He given to the Son that the same Holy Spirit should proceed from Him, and be both apart from time: and that the Holy Spirit is so said to
proceed from the Father as that it be understood that His proceeding also from the Son, is a property derived by the Son from the Father. For if the Son has of the
Father whatever He has, then certainly He has of the Father, that the Holy Spirit proceeds also from Him. But let no one think of any times therein which imply a sooner
and a later; because these things are not there at all. How, then, would it not be most absurd to call Him the Son of both: when, just as generation from the Father,
without any changeableness of nature, gives to the Son essence, without beginning of time; so procession from both, without any changeableness of nature, gives to the
Holy Spirit essence without beginning of time? For while we do not say that the Holy Spirit is begotten, yet we do not therefore dare to say that He is unbegotten, lest
any one suspect in this word either two Fathers in that Trinity, or two who are not from another. For the Father alone is not from another, and therefore He alone is
called unbegotten, not indeed in the Scriptures, but in the usage of disputants, who employ such language as they can on so great a subject. And the Son is born of the
Father; and the Holy Spirit proceeds from the Father principally, the Father giving the procession without any interval of time, yet in common from both [Father and
Son]. But He would be called the Son of the Father and of the Son, if-a thing abhorrent to the feeling of all sound minds-both had begotten Him. Therefore the Spirit of
both is not begotten of both, but proceeds from both.

Chapter 27

What It Is That Suffices Here to Solve the Question Why the Spirit Is Not Said to
be Begotten and Why the Father Alone Is Unbegotten
What It Is That Suffices Here to Solve the Question Why the Spirit Is Not Said to be Begotten, and Why the Father
Alone Is Unbegotten-What They Ought to Do Who Do Not Understand These Things )

48. But because it is most difficult to distinguish generation from procession in that co-eternal, and equal, and incorporeal, and ineffably unchangeable and indivisible
Trinity, let it suffice meanwhile to put before those who are not able to be drawn on further, what we said upon this subject in a sermon to be delivered in the ears of
Christian people, and after saying wrote it down. For when, among other things, I had taught them by testimonies of the Holy Scriptures that the Holy Spirit proceeds
from both, I continue: "If, then, the Holy Spirit proceeds both from the Father and from the Son, why did the Son say, 'He proceedeth from the Father?' " Why, think
you, except as He is wont to refer to Him, that also which is His own, from whom also He Himself is? Whence also is that which He saith, "My doctrine is not mine
own, but His that sent me?" If, therefore, it is His doctrine that is here understood, which yet He said was not His own, but His that sent Him, how much more is it there
to be understood that the Holy Spirit proceeds also from Himself, where He so says, He proceedeth from the Father, as not to say, He proceedeth not from me? From
Him, certainly, from whom the Son had his Divine nature, for He is God of God, He has also, that from Him too proceeds the Holy Spirit; and hence the Holy Spirit
has from the Father Himself, that He should proceed from the Son also, as He proceeds from the Father. Here, too, in some way may this also be understood, so far
as it can be understood by such as we are, why the Holy Spirit is not said to be born, but rather to proceed; since if He, too, was called a Son, He would certainly be
called the Son of both, which is most absurd, since no one is son of two, save of father and mother. But far be it from us to surmise any such thing as this between God
the Father and God the Son. Because not even the son of men proceeds at the same time from both father and mother; but when he proceeds from the father into the
mother, he does not at that time proceed from the mother; and when he proceeds from the mother into this present light, he does not at that time proceed from the
father. But the Holy Spirit does not proceed from the Father into the Son, and from the Son proceed to sanctify the creature, but proceeds at once from both; although
the Father has given this to the Son, that He should proceed, as from Himself, so also from Him. For we cannot say that the Holy Spirit is not life, while the Father is
life, and the Son is life: and hence as the Father, while He has life in Himself, has given also to the Son to have life in Himself; so has He given also to Him that life
should proceed from Him, as it also proceeds from Himself." I have transferred this from that sermon into this book, but I was speaking to believers, not to unbelievers.

49. But if they are not competent to gaze upon this image, and to see how true these things are which are in their mind, and yet which are not so three as to be three
persons, but all three belong to a man who is one person; why do they not believe what they find in the sacred books respecting that highest Trinity which is God, rather
than insist on the clearest reason being rendered them, which cannot be comprehended by the human mind, dull and infirm as it is? And to be sure, when they have
steadfastly believed the Holy Scriptures as most true witnesses, let them strive, by praying and seeking and living well, that they may understand, i.e. that so far as it can
be seen, that may be seen by the mind which is held fast by faith. Who would forbid this? Nay, who would not rather exhort them to it? But if they think they ought to
deny that these things are, because they, with their blind minds, cannot discern them, they, too, who are blind from their birth, ought to deny that there is a sun. The light
then shineth in darkness; but if the darkness comprehend it not, let them first be illuminated by the gift of God, that they may be believers, and let them begin to be light
in comparison with the unbelievers; and when this foundation is first laid, let them be built up to see what they believe, that at some time they may be able to see. For
some things are so believed, that they cannot be seen at all. For Christ is not to be seen a second time on the cross; but unless this be believed which has been so done
and seen, that it is not now to be hoped for as about to be and to be seen, there is no coming to Christ, such as without end He is to be seen. But as far as relates to the
discerning in some way by the understanding that highest, ineffable, incorporeal, and unchangeable nature the sight of the human mind can nowhere better exercise itself,
so only that the rule of faith govern it, than in that which man himself has in his own nature better than the other animals, better also than the other parts of his own soul,
which is the mind itself, to which has been assigned a certain sight of things invisible, and to which, as though honorably presiding in a higher and inner place, the bodily
senses also bring word of all things, that they may be judged, and than which there is no higher, to which it is to be subject, and by which it is to be governed, except
God.

50. But among these many things which I have now said, and of which there is nothing that I dare to profess myself to have said worthy of the ineffableness of that
highest Trinity, but rather to confess that the wonderful knowledge of Him is too great for me, and that I cannot attain to it: O thou, my soul, where dost thou feel thyself
to be? where dost thou lie? where dost thou stand? until all thy infirmities be healed by Him who has forgiven all thy iniquities. Thou perceivest thyself assuredly to be in
that inn whither that Samaritan brought him Whom he found with many wounds inflicted by thieves, half-dead. And yet thou hast seen many things that are true, not by
those eyes by which colored objects are seen, but by those for which he prayed who said, "Let mine eyes behold the things that are equal." Certainly, then, thou hast
seen many things that are true, and hast distinguished them from that light by the light of which thou hast seen them. Lift up thine eyes to the light itself, and fix them upon
it if thou canst. For so thou wilt see how the birth of the Word of God differs from the procession of the Gift of God, on account of which the only-begotten Son did
not say that the Holy Spirit is begotten of the Father, otherwise He would be His brother, but that lie proceeds from Him. Whence, since the Spirit of both is a kind of
consubstantial communion of Father and Son, He is not called, far be it from us to say so, the Son of both. But thou canst not fix thy sight there, so as to discern this
lucidly and clearly; I know thou canst not. I say the truth, I say to myself, I know what I cannot do; yet that light itself shows to thee these three things in thyself, wherein
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thou   mayest recognize an image of the highest Trinity itself, which thou canst not yet contemplate with steady eye. Itself shows to thee that there isPage
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when it is born of thy knowledge, i.e. when we say what we know: although we neither utter nor think of any articulate word that is significant in any tongue of any
nation, but our thought is formed by that which we know; and there is in the mind's eye of the thinker an image resembling that thought which the memory contained,
it if thou canst. For so thou wilt see how the birth of the Word of God differs from the procession of the Gift of God, on account of which the only-begotten Son did
not say that the Holy Spirit is begotten of the Father, otherwise He would be His brother, but that lie proceeds from Him. Whence, since the Spirit of both is a kind of
consubstantial communion of Father and Son, He is not called, far be it from us to say so, the Son of both. But thou canst not fix thy sight there, so as to discern this
lucidly and clearly; I know thou canst not. I say the truth, I say to myself, I know what I cannot do; yet that light itself shows to thee these three things in thyself, wherein
thou mayest recognize an image of the highest Trinity itself, which thou canst not yet contemplate with steady eye. Itself shows to thee that there is in thee a true word,
when it is born of thy knowledge, i.e. when we say what we know: although we neither utter nor think of any articulate word that is significant in any tongue of any
nation, but our thought is formed by that which we know; and there is in the mind's eye of the thinker an image resembling that thought which the memory contained,
will or love as a third combining these two as parent and offspring. And he who can, sees and discerns that this will proceeds indeed from thought (for no one wills that
of which he is absolutely ignorant what or of what sort it is), yet is not an image of the thought: and so that there is insinuated in this intelligible thing a sort of difference
between birth and procession, since to behold by thought is not the same as to desire, or even to enjoy will. Thou, too, hast been able [to discern this], although thou
hast not been, neither art, able to unfold with adequate speech what, amidst the clouds of bodily likenesses, which cease not to flit up and down before human thoughts,
thou hast scarcely seen. But that light which is not thyself shows thee this too, that these incorporeal likenesses of bodies are different from the truth, which, by rejecting
them, we contemplate with the understanding. These, and other things similarly certain, that light hath shown to thine inner eyes. What reason, then, is there why thou
canst not see that light itself with steady eye, except certainly infirmity? And what has produced this in thee, except iniquity? Who, then, is it that healeth all thine
infirmities, unless it be He that forgiveth all thine iniquities? And therefore I will now at length finish this book by a prayer better than by an argument.

Chapter 28

The Conclusion of the Book With a Prayer and An Apology for Multitude of Words

51. O Lord our God, we believe in Thee, the Father and the Son and the Holy Spirit. For the Truth would not say, Go, baptize all nations in the name of the Father and
of the Son and of the Holy Spirit, unless Thou wast a Trinity. Nor wouldest thou, O Lord God, bid us to be baptized in the name of Him who is not the Lord God. Nor
would the divine voice have said, Hear, O Israel, the Lord thy God is one God, unless Thou wert so a Trinity as to be one Lord God. And if Thou, O God, weft
Thyself the Father, and weft Thyself the Son, Thy Word Jesus Christ, and the Holy Spirit your gift, we should not read in the book of truth, "God sent His Son;" nor
wouldest Thou, O Only-begotten, say of the Holy Spirit, "Whom the Father will send in my name;" and, "Whom I will send to you from the Father." Directing my
purpose by this rule of faith, so far as I have been able, so far as Thou hast made me to be able, I have sought Thee, and have desired to see with my understanding
what I believed; and I have argued and labored much. O Lord my God, my one hope, hearken to me, lest through weariness I be unwilling to seek Thee, "but that I
may always ardently seek Thy face." Do Thou give strength to seek,, who hast made me find Thee, and hast given the hope of finding Thee more and more. My
strength and my infirmity are in Thy sight: preserve the one, and heal the other. My knowledge and my ignorance are in Thy sight; where Thou hast opened to me,
receive me as I enter; where Thou hast closed, open to me as I knock. May I remember Thee, understand Thee, love Thee. Increase these things in me, until Thou
renewest me wholly. I know it is written, "In the multitude of speech, thou shalt not escape sin." But O that I might speak only in preaching Thy word, and in praising
Thee! Not only should I so flee from sin, but I should earn good desert, however much I so spake. For a man blessed of Thee would not enjoin a sin upon his own true
son in the faith, to whom he wrote, "Preach the word: be instant in season out of season." Are we to say that he has not spoken much, who was not silent about Thy
word, O Lord, not only in season, but out/of season? But therefore it was not much, because it was only what was necessary. Set me free, O God, from that multitude
of speech which I suffer inwardly in my soul, wretched as it is in Thy sight, and flying for refuge to Thy mercy; for I am not silent in thoughts, even when silent in words.
And if, indeed, I thought of nothing save what pleased Thee, certainly I would not ask Thee to set me free from such multitude of speech. But many are my thoughts,
such as Thou knowest, "thoughts of man, since they are vain." Grant to me not to consent to them; and if ever they delight me, nevertheless to condemn them, and not
to dwell in them, as though I slumbered. Nor let them so prevail in me, as that anything in my acts should proceed from them; but at least let my opinions, let my
conscience, be safe from them, under Thy protection. When the wise man spake of Thee in his book, which is now called b the special name of Ecclesiasticus, We
speak," he said, "much, and yet co e short; and in sum of words, He is all." When, therefore, we shall have come to Thee, these very many things that we speak, and
yet come short, will cease; and Thou, as One, wilt remain "all in all." And we shall say one thing without end, in praising Thee in One, ourselves also made one in Thee.
O Lord the one God, God the Trinity, whatever I have said in these books that is of Thine, may they acknowledge who are Thine; if anything of my own, may it be
pardoned both by Thee and by those who are Thine. Amen.

Our Glorious Transforming
Sermon No. 3496

Published on Thursday, January 27th, 1916.

At the Metropolitan Tabernacle, Newington. On Lord's-day Evening, September 3rd, 1871.

"But now in Christ Jesus, ye, who sometimes were far off,
are made nigh by the blood of Christ." - Ephesians 2:13.

I Do not want you to feel at this time as if you were listening to a sermon, or to any sort of set discourse, but rather I should like, if it were possible, that you should feel
as if you were alone with the Savior, and were engaged in calm and quiet meditation; and I will try to be the prompter, standing at the elbow of your contemplation,
suggesting one thought and then another; and I pray, dear brethren and sisters in, Christ, as many of you as are truly in him, that you may be able so to meditate as to
be profited, and to say at the close, "My meditation on him was sweet. I will be glad in his name." There are three very simple things in the text. The first is what we
were. Some time ago "we were far off." But secondly, what we are - we are "made nigh" And then there is the how, the means of this great change. It is "in Christ
Jesus," and it is added, "by the blood of Christ." First, then, let us with humility consider, as believers: -

I. What We Were.

There was a day when we passed from death unto life. All of us who are children of God have undergone a great and mysterious change; we have been new created,
we have been born again. If any of you have not experienced this great change, I can only pray that you may, but you will not be likely to take much interest in the
theme of meditation this evening. As many of you as have experienced this great change are now asked to recollect what you were. You were far off, first, in the
respect that you were aliens from the commonwealth of Israel. The Jew was brought nigh. The Jewish people were favored of God with light, while the rest of the
world remained in darkness. "To them he gave" the oracles; with them he made a covenant; but as for the rest of the nations, they were left unclean and far off. They
could not come near to God. This was our condition. We were Gentiles. We had no participation in the covenant that God had made with Abraham; we had no share
in the sacrifices of Aaron or his successors. We could not come in by the way of circumcision. We were not born after the flesh, and we had no right to that fleshly
covenant, however great its privileges. We are brought nigh now. All that the Jew ever had we have. We have all his privileges, and more. He had but the shadow, we
have the substance. He had but the type: we have the reality. But aforetime we had neither shadow nor substance; we were afar off, and had no participation in them.

And, beloved, when we think of our distance from God, there are three or four ways in which we may illustrate it. We were far off from God, for a vast cloudland of
ignorance hung between our souls and him. We were lost as in a tangled wood in which there was no pathway. We were like some bird drifted out to sea that should
be bereft of the instinct which guides it on its course, driven to and fro by every wind, and tossed like a wave by every tempest. We knew not God, neither did we care
to know. We were in the dark with regard to him and his character; and when we did make guesses concerning God, they were very wide of the truth, and did not help
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to bring us at all near. He has taught us better now; he has taught us to call him Father, and to know that he is love. Since we have known God, or,Page
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known of God, we have come nigh, but once our ignorance kept us very far off. Worse than that, there was between us and God a vast range of the mountains of sin.
We can measure the Alps, the Andes have been sealed, but the mountains of sin no man has ever measured yet. They are very high. They pierce the clouds. Can you
And, beloved, when we think of our distance from God, there are three or four ways in which we may illustrate it. We were far off from God, for a vast cloudland of
ignorance hung between our souls and him. We were lost as in a tangled wood in which there was no pathway. We were like some bird drifted out to sea that should
be bereft of the instinct which guides it on its course, driven to and fro by every wind, and tossed like a wave by every tempest. We knew not God, neither did we care
to know. We were in the dark with regard to him and his character; and when we did make guesses concerning God, they were very wide of the truth, and did not help
to bring us at all near. He has taught us better now; he has taught us to call him Father, and to know that he is love. Since we have known God, or, rather, have been
known of God, we have come nigh, but once our ignorance kept us very far off. Worse than that, there was between us and God a vast range of the mountains of sin.
We can measure the Alps, the Andes have been sealed, but the mountains of sin no man has ever measured yet. They are very high. They pierce the clouds. Can you
think of the mountains of your sin, beloved? Reckon them all up since your birth-sins of childhood, and youth, and manhood, and riper years; your sins against the
gospel, and against the law; sins with the body, and sins with the mind; sins of every shape and form - ah! what a mountain range they make! And you were on one side
of that mountain, and God was on the other. A holy God could not wink at sin, and you, an unholy being, could not have fellowship with the thrice Holy God. What a
distance! - an impassable mountain sundered you from your God. It has all gone now. The mountains have sunk into the sea, our transgressions have all gone, but, oh!
what hills they were once, and what mountains they were but a little while ago! In addition to these mountains, there was, on the other side nearest to God, a great gulf
of divine wrath. God was angry, justly angry, with us. He could not have been God if sin had not made him angry. He that plays with sin is very far from knowing
anything of the character of the Most High. There was a deep gulf. Ah! even the lost in hell know not how deep it is. They have been sinking: but this abyss hath no
bottom. God's love is infinite. Who knoweth the power of shine anger, O Most High? It is all filled now, as far as we are concerned. Christ has bridged the chasm. He
has taken us to the other side of it; he ho brought us nigh; but what a gulf it was! Look down and shudder. Have you ever stood on a glacier and looked down a
crevasse, and taken a great stone and thrown it down, and waited till at last you heard the sound as it reached the bottom? Have not you shuddered at the thought of
falling down that steep? But there you stood but a little while ago, an heir of wrath, even as others. So the Apostle puts it, "even as others." Oh! how far off you were!

Nor was this all, for there was another division between you and God. When, dear friends, we were brought to feel our state, and to have some longings after the Most
High, had the mountains of sin been moved and the chasm of wrath been filled, yet there remained another distance of our own making. There was a sea of fear rolling
between us and God. We dare not come to him. He told us he would forgive, but we could not think it true. He said that the blood would cleanse us - the precious
blood of the atoning sacrifice - but we thought our stains too crimson to be removed. We dared not believe in the infinite compassion of our Father. We ran from him;
we could not trust him. Do you not remember those times when to believe seemed an impossibility, and salvation by faith appeared to be as difficult a thing as salvation
by the works of the law? That sea has gone away now. We have been ferried o'er its streams. We have no fear of God now in the form of trembling, slavish fear; we
are brought nigh and say, "Abba Father," with an untrembling tongue. You see then something of the distance there was between us and God, but I will illustrate it in
another way. Think of God a moment. Your thoughts cannot reach him: he is infinitely pure; the heavens are not clean in his sight; and he charges his angels with folly.
That is one side of the picture. Now look at yourself, a worm that has rebelled against its Creator, loathsome with sin, through and through defiled. When I see a
beggar and a prince stand together I see a distance, but ah! it is but an inch, a span, compared with the infinite leagues of distance in character and nature between God
and the fallen man. Who but Christ could have lifted up from so low an estate to so high a condition - from fellowship with devils unto communion with Jehovah
himself? The distance was inconceivable. We were lost in wonder at the greatness of the love that made it all to vanish. We were afar off.

Now I have stated that very simply. Think it over a minute. And what do you feel as the result of your thought? Why, humility rises. Suppose you are a very
experienced Christian, and a very intelligent reader of the Bible; suppose that for many years your have been able to maintain a consistent character. Ah! my dear
brother, my dear sister, you have nothing whereof glory when you recollect what you were, and what you would have been still if it had not been for sovereign grace.
You, perhaps, have forgotten a little that you were just what the Bible says. You have been so contemplating your present privileges that you have for a while failed to
remember that it is only by the grace of God that you are what you are. Let these considerations bring you beck to your true condition. And now with lowly reverence
at the cross-foot bow down your soul and say, "My Lord, between me and the greatest reprobate there is no difference but what thy grace has made; between me and
lost souls in hell there is no difference except what shine infinite compassion has deigned to make. I humbly bless thee, and adore thee, and love thee, because thou hast
brought me nigh."

And now we shall continue our contemplation, but take the second point. We have a bitter pill in this first one, but the next consideration kills it, takes the bitterness
away, and sweetens it. It is:

II. What We Are - What We Are
"We are made nigh through the blood of Christ." You will please to observe that the Apostle does not say, "We hope we are"; he speaks positively, as every believer
should. Nor does he say, "We shall be." There are privileges reserved for the future, but here he is speaking of a present blessing, which may be now the object of
distinct definite knowledge, which ought to be, indeed, a matter of present experimental enjoyment. We are brought nigh. What means he by this? Does not he mean,
first, what I have already said, that as we were far off, being Gentiles, and not of the favored commonwealth of Israel, we are now brought nigh, that is to say, we have
all the privileges of the once favored race. Are they the seed of Abraham? So, are we. for he was the Father of the faithful, and we, having believed, have become his
spiritual children. Had they an altar? We have an altar whereof they have no right to eat which serve the tabernacle. Had they any high priest? We have an high priest
we have one who has entered into the heavenly. Had they a sacrifice and paschal supper? We have Christ Jesus, who, by his one offering, hath for ever put away our
sin, and who is to-day the spiritual meat on which we feed. All that they had we have, only we have it in a fuller and clearer sense. "The law was given by Moses, but
grace and truth came by Jesus Christ," and they have come to us. But we are brought a great deal nearer than the Jew - than most of the Jews were, for you know,
brethren, the most devout Jew could not offer sacrifice to God; I mean, as a rule. Prophets were exceptions. They could not offer sacrifices themselves; they could
bring the victim, but there were some special persons who must act as priests. The priest came nigh to God on the behalf of the people. Listen, O ye children of God,
who were once afar off! It is the song of heaven. Let it be your song on earth - "Thou wast slain and hast redeemed us unto God by thy blood, and hath made us
priests and kings." We are all priests if we love the Savior. Every believer is a priest. It is for him to bring his sacrifice of prayer, and thanksgiving, and come in, even
into the holy place in the presence of the Most High. And I might say more, for no priest went into the most holy place of all, save one, the high priest, and he once in
the year, not without blood and not without smoke and of incense, ventured into the most holy place. Be we, brethren, see the veil taken right away, and we come up
to the mercy-seat without the trembling which the high priest felt of old, for we see the blood of Jesus on the mercy-seat and the veil rent, and we come, boldly to the
throne of heavenly grace to obtain grace to help in time of need. Oh! how near we are; nearer than the ordinary Jew; nearer than the priest; as near as the high priest
himself, for in the person of Christ we are where he is, that is, at the throne of God. Let me say, dear brethren, that we are near to God today, for all that divides us
from God is gone. The moment a sinner believes, all that mountain of sin ceases to be. Can you see those hills - those towering Andes? Who shall climb them? But lo! I
see one come who has the soar of one that has died upon a cross. I see him hold up his pierced hand, and one drop of blood falls on the hills, and they smoke; they
dissolve like the fat of rams; they burn to vapor, and they are gone. There is not so much as a vestige of them left. Oh! glory be to God, there is no sin in God's book
against the believer; there is no record remaining; he hath taken it away and nailed it to his cross, and triumphed in the deed. As the Egyptians were all drowned in the
sea, and Israel said, "The depths have covered them; there was not one of them left," so may every believer say," All sin is gone, and we are pure, accepted in the
Beloved, justified through the blood and righteousness of Jesus Christ." Oh! how glorious this nearness is when all distance is gone!

And now, brethren, we are near to God, for we are his friends. He is our mighty friend, and we love him in return. Better than that, we are his children. A friend might
be forgotten, but a child - a father's bowels yearn towards him. We are his children. He has chosen us that we may approach unto him, that we may dwell in his courts
and abide, and go no more out for ever." The servant abideth not in the house for ever, but the son abideth ever." And this is our privilege. And yet even more than that.
Can anybody here imagine how near Jesus Christ is to God, So near are we, for that is truth which the little verse sings: -

"So near - so very near to God,
More near I cannot be
For in the person
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I am as near as he."

If we are, indeed, in Christ, we are one with him: we are members of his body, of his flesh, and of his bones; and he has said, "Where I am, there shall also my servants
Can anybody here imagine how near Jesus Christ is to God, So near are we, for that is truth which the little verse sings: -

"So near - so very near to God,
More near I cannot be
For in the person of his Son
I am as near as he."

If we are, indeed, in Christ, we are one with him: we are members of his body, of his flesh, and of his bones; and he has said, "Where I am, there shall also my servants
be," and he has declared that we shall receive the glory - the glory which he had with the Father before the world was. What nearness is this!

Now I have stated that truth, I want you now to feed on it for a minute, and draw the natural conclusions, and feel the fit emotion. Beloved, if you are brought so near
to God, what manner of lives ought you to lead? Common subjects ought never to speak traitorous word, but a member of the Privy Council, one who is admitted to
the Court, should certainly be loyal through and through. Oh! how we ought to love God, who has made us nigh! - a people near unto him. How ought heavenly things
and holy things to engross our attention! How joyously we ought to live too, for with such high favors as these it would be ungrateful to be unhappy! We are near to
God, brethren. Then God sees us in all things - our heavenly Father knows what we have need of; he is always watching over us for good. We are near to him - let us
pray as if we were near God. There are some prayers that are dreadful from the distance there is evidently in the mind of the offerer. Too generally liturgies are
addresses to a God too far off to be reached, but the humble familiarity which boldly comes trembling with fear, but rejoicing with faith, into the presence of God - this
becomes those who are made nigh. When a man is near a neighbor whom he trusts he tells him his griefs, he asks his help. Deal thus with God; live on him, live for him,
live in him. Be never distant from a God who has made you nigh unto himself. Our life ought to be a heavenly one, seeing that we are brought nigh to God - the God of
heaven. Brethren, how assured every one of us may be of our safety if we are, indeed, believers in Christ, for if we are made nigh by love and friendship to our God, he
cannot leave us. If, when we were enemies, he brought us nigh, will he not keep us now he has made us friends? He loved us so as to bring us up from the depths of
sin, when we had no thoughts, nor desires towards good, and now he has taught us to love him and to long for him, will he forsake us? Impossible! What confidence
this doctrine gives!

And once more, dear brethren and sisters, if the Lord has brought us nigh, what hope we ought to have for those who are farthest off from God to-day! Never be you
amongst that pharisaical crew who imagine that fallen women or degraded men cannot be uplifted again. Ye were sometimes far off, but he has made you nigh. The
distance was so great in your case that surely he who met that can also meet the distance in another case. Have hope for any who can be got under the sound of the
gospel, and labor on until the more hopeless, the most hopeless, are brought there. Oh! let us gird up our loins for Christian work! believing that if God has saved us,
there remain no impossibles. The chief of sinners was saved years ago. Paul said so. He had no mock modesty. I believe he said the truth The chief of sinners has gone
through the gate into heaven, and there is room for the second worst to get through - there is room for thee, friend, as there is room for me. The God that brought me
nigh has taught me to know that no man is beyond the reach of his grace. But I must leave that with you, hoping that it will flavor all your thoughts to-night. Once more.
The last thing we are to consider is: -

III. How The Great Change Was Wrought.

We were put into Christ, and then through the blood we were made nigh. The doctrine of the Atonement is no novelty in this house. We have preached it often, nay,
we preach it constantly, and let this mouth be dumb when it prefers any other theme to that old, old story of the passion, the substitution, and consequent redemption by
blood. Beloved, it is the blood of Jesus that has done everything for us. Our debts Christ has paid; therefore, those debts have ceased to be. The punishment of our sin
Christ has borne and, therefore, no punishment is due to us; substitution has met a case that is never to be met by any other means. The just has suffered for the unjust
to bring us to God. We deserved the sword, but it has fallen upon him who deserved it not, who voluntarily placed himself in our room instead, that he might give
compensation to justice and full liberty to mercy. It is by the blood that we are brought nigh then. Christ has suffered in our stead, and we are, therefore, forgiven. But
think about that blood a minute. It means suffering; it means a life surrendered with agony. Suffering - we talk about it; ah! but when you feel it, then you think more of
the Savior. When the bones ache, when the body is racked, when sleep goes from the eyelids, when the mind is depressed, when the head turns; ah! then we say, "My
Savior, I see a little of the price that redeemed me from going down into the pit." The mental and physical suffering of Christ are both worthy of our consideration, but
depend upon it his soul's sufferings were the soul of his sufferings; and when we are under deep depression, brought near even unto death with sorrow, then again we
guess how the Savior bought us. The early Church was noted in its preaching for preaching facts. I am afraid now that we are too noted for forgetting facts and
preaching doctrine. Let us have doctrine by all means, but, after all the fact is the great thing. When Paul gave a summary of the gospel which he triad preached, he
said, "This is the gospel that I have preached - that Jesus Christ was crucified, died, was buried, rose again." There in Gethsemane, where bloody sweat bedews the
soil; there on the pavement, where the lash tears again and again into those blessed shoulders till the purple streams gush down, and the ploughers make their furrows,
and the blood fills them; there when they hurl him on his back to the ground, and fasten his hands to the wood with rough iron; there when they lift him up and dislocate
his bones, when they fix the gross into the earth; there when they sit and watch him, and insult his prayers, and mock his thirst, while he hangs naked to his shame in the
midst of a ribald crew; there where God himself forsakes him, where Jehovah turns his face away from him, where the sufferer shrieks in agony, "My God, my God,
why hast thou forsaken me?" - there it is that we were brought nigh, even we that were far off. Adore your Savior, my brethren - bow before him. He is not here. for he
is risen; but your hearts can rise, and you can bow at his feet. Oh! kiss those wounds of his; ask that by faith you may put your finger into the print of his nails, and your
hand into his side. "Be not faithless, but believing," and let all your sacred powers of mind assist your imagination and faith to realize now the price with which the Savior
brought you from a bondage intolerable. God grant you grace to feel something of this.

I have laid the truth before you. Now sit down and quietly turn it over in your mind. And what will strike you? Why, surely first the heinousness of sin. Was there
nothing that could wash out sin but blood, and was there no blood that could wash it out hut the blood of the Son of God? O sin! O sin! what a black, what a damning
thing thou art! Only the blood of an incarnate God can wash out the smallest stain of sin. My heart, I charge thee to hate it; my eyes, look not on it; my ears, listen not
to its siren charm; my feet, run not in its paths; my hands, refuse to handle it; my soul, loathe, loathe that which murdered Christ, and thrust a spear through the tenderest
heart that ever beat.

Next to that, do you not feel emotions of intense gratitude that, if such a price was needed, such a price was found? God had but one son, dearer to him than Isaac was
to Abraham, and though there was none to command him to do it, as there was in Abraham's case, yet voluntarily the gracious Father led his son up to the cross. and it
pleased the Father to bruise, him; he put him to grief; he gave him up for us. Which shall I most admire - the love of the Father, or the love of tile Son? Blessed be God,
we are not asked to make distinctions, for they are one. "I and my Father are one," and in that sacred act of the sacrifice for the sins of men the Father and the Son are
both to be worshipped with equal love. You see, then, the heinousness of sin in some degree, for its needing for its pardon the love of Jesus, and the love of God that
gave the Savior's blood.

But, dear friends, ere I sit down, let me remark that we learn from our text and from the whole contemplation. what it is that would bring us nearer experimentally than
we are to-night. How did I get nigh first? Through the blood. Do I want to get near to God to-night? Have I been wandering? Is my heart cold? Have I got into a
backsliding state? Do I want to come close now to my blessed Father, and again to look up to him, and say, " Abba," and rejoice in that filial spirit? There is no way for
me to come nearer except the blood. Let me think of it then, and let me see' its infinite value; it is sufficient, let me hear its everlasting, ever-prevalent plea, and oh! then
I shall feel my soul drawn; for that which draws us nearer to God, and will draw us right up to heaven, is none other than the crimson cord Of the Savior's endless,
boundless, dying, but ever-living love.

And  this teaches
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to God those that now wander from him. Philosophy, bah! You will philosophize men into hell, but never into heaven. Ceremonies you can amuse children, and you can
degrade men into idiots with them, but you can do nothing else. The gospel, and the essence of that gospel, which is the blood of Jesus Christ - it is this which is an
omnipotent leverage to uplift the filth, debauchery, and poverty of this city into life, into light, and into holiness. There is no battering-ram that will ever shake the gates of
me to come nearer except the blood. Let me think of it then, and let me see' its infinite value; it is sufficient, let me hear its everlasting, ever-prevalent plea, and oh! then
I shall feel my soul drawn; for that which draws us nearer to God, and will draw us right up to heaven, is none other than the crimson cord Of the Savior's endless,
boundless, dying, but ever-living love.

And this teaches me, and teaches you, too, and here I have done, what it is we ought to preach and teach if we would bring the, far-off ones in - if we would bring near
to God those that now wander from him. Philosophy, bah! You will philosophize men into hell, but never into heaven. Ceremonies you can amuse children, and you can
degrade men into idiots with them, but you can do nothing else. The gospel, and the essence of that gospel, which is the blood of Jesus Christ - it is this which is an
omnipotent leverage to uplift the filth, debauchery, and poverty of this city into life, into light, and into holiness. There is no battering-ram that will ever shake the gates of
hell except that which every time it strikes sounds this word, "Jesus, Jesus, the Crucified." "God forbid that we should glory, save in the cross of our Lord Jesus Christ."
If it will save us, it will save others; only let us spread the good news, let us tell the good tidings. Every one of us ought to preach the gospel somehow. You that speak
in common conversation forget not to speak of him. Scatter such tracts as are most full of Christ - they are the best; others will be of little use. Write letters concerning
him. Remember his name is like ointment, full of sweetness, but to get the perfume you must pour it forth. Oh! that we could make fragrant all this neighborhood with
the savor of that dear name! Oh! that wherever we dwell every one of us might so think of Christ in our hearts that we could not help speaking of him with our lips!
Living, may we rejoice in him; dying, may we triumph in him. May our last whisper on earth be what our first song shall be in heaven, "Worthy is the Lamb that was
slain and hath redeemed us unto God by his blood." Oh! I pray God to make this season of communion very sweet to you, and I think it will be if you have the key of
our meditation to-night, and can unlock the door - if you know how far off you were, and see how near you are by the precious blood.

Oh! there are some far-off ones here to-night, however, to whom I must say just this word. Far-off one, God can make you nigh; you can be made nigh to-night.
Whoever you may be, he is able still to save, but the blood must make you nigh - the blood of Jesus. Trust him. To believe is to live, and to believe means only and
simply to trust, to depend upon. That is faith. Have confidence in Christ's sacrifice, and you are saved. God grant you may be enabled to do it, for Jesus' sake. Amen.

A Solemn Embassy
Sermon No. 3497

Published on Thursday, February 3rd, 1916.

At the Metropolitan Tabernacle, Newington. On Lord's-day Evening, 26th February, 1871.

"Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God." - 2 Corinthians 5:20.

There has long been war between man and his Maker. Our federal head, Adam, threw down the gauntlet in the garden of Eden. The trumpet was heard to ring through
the glades of Paradise, the trumpet which broke the silence of peace and disturbed the song of praise. From that day forward until now there has been no truce, no
treaty between God and man by nature. Man has been at variance with God. His heart has been at enmity towards God. He would not be reconciled to God. Never in
the heart of any natural man, unless divine grace has put it there, has a desire to re-establish peace been felt or entertained. If any of you long to be at peace with your
Maker, it is because his spirit has made you long for it. Left to yourselves, you would go from conflict to conflict, from struggle to struggle, and perpetuate the
encounter, until it ended in your eternal destruction. But though man will not make terms with God, nor sue for peace at his hands, God shows his unwillingness any
longer to be at war with man. That he anxiously desires man to be reconciled unto him, he proves by taking the first step. He, himself, sends his ambassadors. He does
not invite them from the other party - that were grace - but he sends ambassadors, and he commands those ambassadors to be very earnest, and to plead with men, to
pray them, to beseech them that they would be reconciled to God. I take this to be a sure pledge that there is love in the heart of God. Why, at the very announcement
of these tidings, the rebellious sinner's ears should be opened! It were enough to make him say, "I will hearken diligently; I will hear what God the Lord shall speak, for
if it be true that he takes the first step towards me, and that he is willing to make up this deadly quarrel, God forbid that I should turn away; I will even now hear and
attend to all that God shall speak to my soul. "May he bless the message to you, that you may be reconciled to him without a moment's delay. John Bunyan puts it
plainly enough." If a certain king be besieging a town, and he sends out the herald with a trumpet to threaten the inhabitants that, if they do not give up the town, he will
hang every man of them, then straightway they come to the walls and give him back a reviling answer; they swear that they will fight it out, and will never surrender to
such a tyrant. But if he sends an embassage with a white flag to tell them that, if they will but surrender and yield to their lawful king, he will pardon every one of them,
even the very vilest of them will relent." Then, saith honest John, "do they not come trembling over the walls, and throw their gates wide open to receive their gracious
monarch." Would that such a result might be accomplished to-night! While I speak of the great grace of this Prince of Peace, who now sends his ambassadors to the
rebellious, may some rebel say, "Then I will be at peace with him; I will hold out no longer. So irresistible a love as this has dissolved my heart, resolved my choice, and
constrained my allegiance."

Well now, let us speak awhile of the Ambassadors - the Commission with which they are entrusted - the duty they have to discharge - and close with a question -
What then? First, then, we have to speak of: -

I. The Ambassadors.

Welcome messengers are they! All nations, with one accord, have agreed to honor ambassadors. Strange, then, that all nations and all people should have conspired to
dishonor the ambassadors of God! Which of God's ambassadors in the olden time was not persecuted, rejected, or slain? Were they not stoned, beheaded, sawn
asunder? How continually they were maltreated, and made to wander about in sheep-skins and goat-skins, though of them the world was not worthy! But there have
been some men to whom the ambassadors of God have always been welcome. The men whom God had ordained to eternal life. Those on whose behalf, from before
all worlds, he had made an effectual covenant of peace. From them the ambassadors get a hearty welcome. Standing here to preach as an ambassador, I shall get but
little attention from some of my audience. The proclamation of mercy will sound commonplace to many. They will turn on their heel and say, "There is nothing in it." But
mark you, the ambassador of God will be very welcome to some of you, who have bitterly felt your estrangement, to some whose hearts are prepared by a sense of
ruin for the good tidings of redemption; to some in whom the secret mystery of predestination begins to work by the overt energy of effectual calling. These shall find
their souls greatly but surely drawn to the proclamation of mercy that shall be made, and they will say, "How beautiful upon the mountains are the feet of them that bring
glad tidings of peace, that publish salvation!"

Ambassadors are always specially welcome to a people who are engaged in a war which is beyond their strength, when their resources are exhausted, and the peril of
defeat is imminent. If some tiny little principality has ventured to rebel against a great empire, when it is absolutely certain that its villages will be consumed, its provinces,
ravaged, and that all its power will be crushed, ambassadors are pretty sure to receive a cordial welcome. Ah! man, thou best bid defiance to the King of Heaven,
whose power is irresistible; by whom rocks are thrown down; whose voice breaketh the cedars of Lebanon; whose hand controlleth the great deep sea. He it, is who
bindeth the clouds with a cord, and girdleth the earth with a belt! Angels that excel in strength cannot stand against him. From the lofty battlements of heaven he hurled
down Satan, the great archangel, and the mighty host of rebellious morning stars! How canst thou stand against him; shall the stubble contend with the fire? Shall the
potter's vessel resist the rod of iron? What art thou but a moth, easily crushed beneath his finger! The breath is in thy nostrils, and that is not thine own; how then canst
thou, poor mortal, contend with him who only hath immortality? With art thou but a moth, easily crushed beneath his finger! Thy breath broken more rapidly than a sear
leaf by the wind! How canst thou venture to be at war with one who has heaven and earth at his command, who holds the keys of hell and of death, and who has
Tophet as his source of ammunition against thee? Listen to his thunders, and let thy blood curdle! Let his lightning flash, and how art thou amazed! How, then, canst
thou stand against the greatness of his power, or endure the terror of his wrath? Happy for thee that terms of peace are proclaimed in your ears. God is willing to cease
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that into which thou hast madly rushed.
thou, poor mortal, contend with him who only hath immortality? With art thou but a moth, easily crushed beneath his finger! Thy breath broken more rapidly than a sear
leaf by the wind! How canst thou venture to be at war with one who has heaven and earth at his command, who holds the keys of hell and of death, and who has
Tophet as his source of ammunition against thee? Listen to his thunders, and let thy blood curdle! Let his lightning flash, and how art thou amazed! How, then, canst
thou stand against the greatness of his power, or endure the terror of his wrath? Happy for thee that terms of peace are proclaimed in your ears. God is willing to cease
the warfare; he would not have thee be his adversary. Wilt thou not gladly accept what he proposeth to thee? Never, surely, was war more charged with disaster than
that into which thou hast madly rushed.

An ambassador is always welcome when the people have begun to feel the victorious force of the king. Yonder province has already yielded. Certain cities have been
taken by the sword and given up to be sacked. Now the poor miserable inhabitants are glad enough to get peace. They dread the foot of the conqueror now that they
have felt its weight. Doubtless there are some here present who have known the power of God in their conscience. Perhaps he has soared you with visions, and
frightened you with dreams. Though it be but the voice of a man that you heard, yet the law has been very terrible to you, and now you find no pleasure in your
pleasure; no joy in your joys. God has begun to break your bones with conviction; he has made you feel that sin is a bitter thing; he has made you drunken with
wormwood, and broken your teeth with gravel stones. He has brought you down as the fool in the hundred and seventh Psalm, by affliction and by labor, and you are
crying out in anguish, "God be merciful to me a sinner!" Ay, doubtless, you that have once felt the weight of God's hand upon your conscience, will rejoice to hear that
there is an embassage of peace sent to you.

An ambassador is likewise always welcome to those who are laboring under a few of total and speedy destruction. If none of you are in that plight, I remember when I
was, when I thought every day it was a marvel of mercies that I was kept alive, and wondered as I woke at morn that I was not lifting up my eyes with Dives in hell.
Everything about Christ was precious to me then! I think I would have stood in the most crowded chapel, nor would I have been weary had I sat upon the hardest seat;
no length of service would have wearied me, might I but have had an inkling that God would peradventure have mercy upon my soul. My eyes were full of tears. My
soul was faint with watching, and I would have kissed the feet of any man who would have told me the way of salvation. But, alas! it seemed as if no man cared for my
soul, till at last God blessed an humble instrument to give light to his poor dark child. Hence I know that the news of mercy will be exceedingly welcome to you who
stand upon the jaws of hell, fearing that the gates will soon be bolted upon you, and that you will be for ever lost. You will be ready to cry like our Methodist friends,
"Hallelujah! Glory! Hallelujah! Bless the Lord!" whilst you hear that God still sends an embassage of peace to your soul.

Most acceptable, too, is a messenger of peace if the people know that he brings no hard terms. When a certain king sent to the inhabitants of a town that he would
make peace with them, provided he put out their right eyes and cut off their right hands, I am sure the tidings must have caused the utmost consternation, and the
ambassador could not be very popular. But there are no hard terms in the gospel. In fact, there are no terms, no conditions at all. It is an unconditional peace which
God makes with men. It is a gospel which asks nothing of men, but gives them everything. The Lord saith, "My oxen and my fatlings are killed; all things are ready,
come ye to the supper." There is nothing for man to get ready; all things are prepared. The terms - if I must use a word I do not like - are simple and easy. "Believe,
and live." With what joy should a rebellious sinner hear the voice of the ambassador who brings no hard conditions from God.

And should not the fame of the King increase the zest with which the embassage is received? Comes it not from him who cannot lie! No temporary peace is proposed
that may presently be broken, but a peace that shall stand fast for ever and ever. No temporary armistice, no brief interlude between the deeds of battle do we herald.
Peace; eternal, unbroken peace; peace that shall endure in life and outlive death; peace which shall endure throughout eternity, we testify and make known to you.

This peace is proclaimed to all men. It is proclaimed without exception." Whosoever believeth in the Lord Jesus Christ shall be saved." None are excluded hence but
those who do themselves exclude. Such an ambassador bringing such a message must surely be a welcome messenger from his God. Let us ask now, What is: -

II. The Commission Of Peace which God has entrusted us to proclaim? The words are concise, the sense is transparent." To wit, that God was in Christ, reconciling
the world unto himself, not imputing their trespass unto them; and hath committed unto us the word of reconciliation. "Let us open the commission. It lies in a nutshell."
Thus saith the Lord of Hosts, As I live, saith the Lord, I have no pleasure in the death of him that dieth, but had rather that he should turn unto me and live." "Come
now, let us reason together, saith the Lord; though your sins be as scarlet they shall be as wool, though they be red like crimson they shall be whiter than snow. Our
commission begins with the announcement that God is love, that he is full of pity and compassion, that he is desirous to receive his creature back, that he willeth to
forgive, and that he electeth, if it be consistent with the high attribute of his justice, to accept even the most rebellious, and to put them amongst his children. Our
commission goes on to disclose the manner, as well as the motive, of mercy. Inasmuch as God is love, he, in order to remove all difficulties in the way of pardoning
rebels, has been pleased to give his only begotten Son that he might stand in the room, place, and stead of those whom God has chosen; their sins he engaged to take;
to carry their sorrows, and to make an atonement on their behalf. Thus the justice of God should be satisfied, and his love flow over to the human race. We declare,
therefore, that God has given Christ, and he has made it a faithful saying, and worthy of all acceptation, that he came into the world to save sinners, even the very chief.
Christ, the Son of God, has become man. Cheerfully and willingly he took upon himself our nature; veiled the form of Deity in a humble garb of clay; was born of the
Virgin Mary, lived a life of holiness, and died a death of sacrifice. Through this marvellous death of the Man, the God, Christ Jesus, God is at peace with his people.
The peace is made already, for he is our peace. God is at peace with every man for whom Jesus died. Jesus Christ stood in the room, place, and steed of his chosen
people. Christ was punished for their sins. Justice cannot punish twice for one offense. Christ, the substitute, being punished, the sinner cannot be amenable for his own
offenses. Those for whom Jesus died go free. The proclamation is that God is willing to be reconciled, that he is reconciled. It is an announcement, not that you may
have peace merely, but that peace is made with God by Jesus Christ for you - full peace, without condition, not half-made, but wholly made; the penalty being
completely paid to the last doit, and the sacrifice completely slaughtered till the last drop of blood had expiated the last offense.

But the proclamation needs something more to give us any satisfaction. Are there any tidings in it for you and me? Well, our message goes on to announce that
whosoever in the wide world will come to Jesus Christ, and commit his cause to him as Redeemer, Savior, and Friend, shall forthwith be at peace with God, receive full
pardon for all offenses, and be welcomed as a favorite of the Most High. He shall know that for him Jesus Christ did die in his stead, and as surety did stand for him
when he appeared before God. From condemnation he is, therefore, free; of salvation he is, therefore, sure. This proclamation, I say, is to be made universally. Though
every man will not be blessed by it, the preacher cannot discriminate between those who must and those who will not inherit the blessing. Though only some will accept
it, the preacher is not warranted in showing any partiality. It is the Holy Spirit's work to impress the Word on the conscience, and to arouse the conscience by the
Word. As for us, we are willing enough to turn our face to the north or to the south, to the east or to the west. Gladly would we proclaim it to the red man who hunts
the savannahs of America, to the swarthy man who never heard the name of Christ before, or to the white man who has often heard, but never heeded it. The same
message, that God has accepted Christ as a substitute for every man that will believe in Christ, and that whosoever trusts Christ to save him is in that moment saved,
will suffice for all. Yea, we would tell them that before the sinner does trust Christ he is reconciled unto God by his death, because the atonement which he offered had
been accepted, and there was peace forestalled between God and that sinner. What a message I have to present! What a proclamation I have to make! Nothing is
necessary on your part. God expects nothing of you to merit his esteem, or to enhance the value of his gift. If repentance be indispensable, he is prepared to give it to
you. If a tender heart be needed, he is ready to give you a heart of flesh. If you feel that you have a heart of stone, be has engaged to take it away. Does your guilt
oppress you, he says, "I will sprinkle clean water, water of pure fountains, upon them, and they shall be cleansed from all their filthiness, and from all their uncleanness
will I save them." Know, all men, that there is no exception made. When Charles II came back to England there was an amnesty, except for certain persons, and these
were mentioned by name - Hugh Peters and others were proscribed; but there is no exception here. I find not any traitors singled out and denounced by name. I have
to proclaim an indemnity of such universal import that it is indiscriminate, "Whosoever believeth on him shall never perish, but shall have everlasting life."

Moreover, there is no exception made in my commission to any form of sin - unless it be the sin against the Holy Ghost - which carries its own evidence as well as its
consequence. Those to whom I now speak, if they feel any drawings of heart towards God have not committed that mortal crime. Murder, theft, forgery, felony,
fornication, adultery,
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rake the slums, however odious; drag out the abominations of the age, however degrading; here is pardon not only possible, probable, but positive. Bring a man here
who has stained himself crimson all over with every sort of infamy, though it be not the lapse of an hour, but the habit of a life, yet God is still able to forgive. Jesus
Christ is able to save to the uttermost them that come unto God by him.
to proclaim an indemnity of such universal import that it is indiscriminate, "Whosoever believeth on him shall never perish, but shall have everlasting life."

Moreover, there is no exception made in my commission to any form of sin - unless it be the sin against the Holy Ghost - which carries its own evidence as well as its
consequence. Those to whom I now speak, if they feel any drawings of heart towards God have not committed that mortal crime. Murder, theft, forgery, felony,
fornication, adultery, and covetousness, which is idolatry - black and hideous as is the catalogue - here is pardon for the whole. Ransack the kennels, however filthy;
rake the slums, however odious; drag out the abominations of the age, however degrading; here is pardon not only possible, probable, but positive. Bring a man here
who has stained himself crimson all over with every sort of infamy, though it be not the lapse of an hour, but the habit of a life, yet God is still able to forgive. Jesus
Christ is able to save to the uttermost them that come unto God by him.

I do not know whether you find it very good to hear the proclamation, but I do know that I feel it most gratifying to utter it. Thrice happy am I to have such an
announcement to make to rebels. Unwonted hearers, listen to my voice. By what strange chance have yon reckless, heedless, unconverted souls mingled with this
throng of worshippers? Not often do you darken the floor of a place of worship. You hardly know how you were led to come in hither. To what depths of sin you have
run, to what extremities of iniquity you have gone! You marvel to find yourself in the company of God's people. But since you are here, give heed to the message," Thus
saith the Lord, I have blotted out like a cloud thine iniquities, and like a thick cloud thy sins. Return unto me, for I am married unto thee. I have given my blood to
redeem thee. Return, O wandering child of man; return, return, and I will have mercy upon thee, for I am God, and not man." Having thus opened my commission, I will
endeavor to perform: -

III. A Very Solemn Duty.

My text supplies me with a warrant. It says, "As though God did beseech you by us, we pray you in Christ's stead, be ye reconciled unto God." Then it seems we have
not merely to read our commission, but we have to beseech you to accept it. Why should we beseech you? Is it not because you are rational creatures, not automata,
men not machines. A machine might be compelled to perform functions without persuasion, but the Spirit of God often acts upon the heart of man by the sound
arguments and affectionate entreaties of his servants whom he commissions. We are to beseech you because your hearts are so hard that you are prone to defy God's
power, and resist his grace. Therefore, we pray you to put down your weapons. We are to beseech you because you are unbelieving, and will not credit the tidings.
You say it is too good to be true that God will have mercy on such as you are. Therefore, we are to put our hand on you, to go down on our knees to you, and to
beseech you not to put away this blessed embassy. We are to beseech you because you are so proud and self-satisfied that you will sooner follow your own
righteousness and cling to your own works, than accept a peace already and freely proffered to you. We are to beseech you because you are careless. You give little
heed to what is spoken: you will go your way and forget all our proclamations; therefore, are we to press you urgently, instantly, importunately, And to beseech you as
when a mother pleadeth for her child's life, as when a condemned criminal beseeches the judge to have pity on him, so are we to beseech you. I think I never feel so
conscious of my own weakness as when I have to ply you thus with exhortations. Oh! there have been a few times in my ministry when I could with flowing eyes
beseech you to be reconciled to God, but these dry eyes of mine are not so often fountains of tears as I could wish. We need such an one as Richard Baxter to dilate
upon this last part of the text. Perhaps we could handle the former part better than he, but he could handle this last far better than we can. Oh! how he would have
summoned you by the terrible reality of things to come! With what glaring eyes and seething words he would say, "Oh! men, turn ye, turn ye, why will ye die? By the
need of a Savior you will feel in the pangs of parting life, when the pulsings shall be few and feeble, till with a gasp you shall expire; by the resurrection when you will
wake up, if not in his likeness, to everlasting shame and contempt; by the judgment-seat, where your sins shall be published, and you shall be called to account for the
deeds done in the body; by the dread decree which casteth into the pit for ever those that repent, not; by the heaven you will lose:, and by the hell into which you will
fall; by eternity, that dread eternity whose years never waste; by the wrath to come, the burning indignation of which shall never cool; by the immortality of your own
souls, by the perils you now run, by the promises you despise, by the provocations you multiply, by the penalties you accumulate, we do beseech you to be reconciled
to God." Fly to Jesus. Call upon his name. Trust him; his word; his work, his goodness and his grace. This is the way of reconciliation. Bow the knee and kiss the Son.
We do conjure you to do so. Acquaint yourselves now with God, and be at peace with him. My text bangs like a crushing weight upon my soul at this moment. It is
awful in its grandeur, and it is majestically full of divine love. I must read the words again in your hearing. Oh! that the sense might break in on your understanding!

We are to beseech you as though God did beseech you, and we to do it in Christ's stead. You see God speaks when his ambassadors speak. I wonder, oh! I wonder,
whether I have brain enough to compass the thought of how God would beseech you to be reconciled! 'Tis the Father's own self-pleading with his prodigal son. Can
you imagine the father in the parable going after his son, and finding him in rags feeding swine? Can you conceive him saying, "My son, my dear son, come back! come
back and I will forgive you all!" You think you hear that son saying to his father "Get you gone, I will not hear of it", till his father says "My dear son, why will you prefer
the company of swine to your father's house? Why will you wear rags when you might be clothed in the best robe? Why will you starve in a far-off country when my
house shall be full of feasting on your return?" What if that son should utter some indignant word, and tell his father to his face he never would go back! Oh! I think I see
the venerable, loving man falling on his son's neck and kissing him, in his filth just as he is (for "the great love wherewith he loved us when we were dead in trespasses
and sins!") - and he says to the rebel that insults him and resents his tenderness, "My dear son, you must come back; I must have you; I cannot be without you. I must
have you; come back!" In such a style we ought to plead with men. Ah! then, I cannot plead with you as I would. As though God himself, your offended Maker, came
to you now as he did to Adam in the cool of the day, and said to you, "Oh! return to me, for I have loved thee with an everlasting love," even so, as though God spoke,
would I woo you, ye chiefest sinners, to return to him. You know, dear friends, that the great God did send another ambassador, and that great ambassador was
Christ. Now the Apostle says that we, the ministers, are ambassadors for Christ in Christ's stead. Christ is no more an ambassador; he has gone to heaven; we stand in
his stead to the sons of men, not to make peace, but to proclaim it. What! am I then to speak in Christ's stead! But how can I picture my Lord Jesus standing here?
Alas, my imagination is not equal to the task. Would that I had sympathy enough with him to put myself in his case so as to use his words. Methinks I see him looking at
this great throng as once he looked at the inhabitants of Jerusalem. He turns his head round to these galleries, and about on yonder aisles, and at last he bursts into a
flood of tears, saying, "How often would I have gathered thy children together as a hen gathereth her chickens under her wings, and ye would not." He is choked with
tears, and when he has paused a moment, he cries, "Come unto me all ye that labor and are heavy laden, and I will give you rest; take my yoke upon you and learn of
me, for I am meek and lowly of heart, and ye shall find rest unto your souls; a bruised reed I will not break, nor quench the smoking flax."

Again, I think I see him, as he looks at you again, and when he observes some hearts so obdurate and hard that they will not melt, he unwraps his mantle, and exclaims,
"See here." Do you mark the gash in his side? As he lifts his hands and shows the nail-prints, and points downward to his pierced feet, he says, "By these, my wounds,
which I endured when suffering for you, O my people, return unto me; come, bow at my feet, and take the peace which I have wrought out for you. Oh! be not
faithless, but believing! Doubt no longer! God is reconciled! Tremble no more! Peace is established. Toil no more at the works of the law, cling not to your own doings.
Cease to consult your feelings. It is finished. When I bowed my head upon the tree, I finished all for you. Take salvation: take it now! Come to me; come now to me
just as you are." Alas! this is but a poor representation of my Lord and Master. I could wish myself laid among the clods of the valley, sleeping in my grave, rather than
that I should be so poor an ambassador. But, Lord, wherefore didst thou choose thy servant, and why givest thou this people still to hear his voice, if thou wilt not more
mightily enable him to plead with men. I have no more words, oh! let these, tears plead with you. I feel that I could freely give my life if it would avail for the saving of
your souls. Fain would I meet a martyr's death, if you would be persuaded thereby to come to Christ, for life. But oh! sinners, no pleading of mine will ever prevail if the
pleading of Christ prove ineffectual with you. To each one of you, a distinct proclamation of salvation is addressed. Whosoever among you will believe that Christ died,
and that he is able to save you, and will trust your soul upon what he did, shall be saved. Oh! why reject him? He will not hurt nor harm you. Do lay hold of this good
hope, for your time is short! Death is hastening on; eternity is near! Do lay hold of it, for hell is hot, the, flames thereof are terrible! Lay hold of it, for heaven is bright,
and the harps of angels are sweet beyond compare! Lay hold of it. It shall make your heart glad on earth, it shall charm away your fears and remove your griefs! Lay
hold of it! It shall bear you through Jordan's billows, and land you safe on Canaan's side. Oh! by the love of the Father, by the, blood of Jesus, by the love of the Spirit,
I beseech you, sinner, believe and live! By the cross and the five wounds, by the agony and bloody sweat, by the resurrection, and by the ascension, sinner, believe and
live! By every argument that would touch your nature, by every motive that can sway your reason or stir your passions, in the name of God that sent me, by the
Almighty
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                                            Son that redeemed you, by the gift of the Holy Spirit, sinner, I command you, with divine authority to sanction
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that ye be reconciled to God through the death of his Son! And: -

IV. What Then?
and the harps of angels are sweet beyond compare! Lay hold of it. It shall make your heart glad on earth, it shall charm away your fears and remove your griefs! Lay
hold of it! It shall bear you through Jordan's billows, and land you safe on Canaan's side. Oh! by the love of the Father, by the, blood of Jesus, by the love of the Spirit,
I beseech you, sinner, believe and live! By the cross and the five wounds, by the agony and bloody sweat, by the resurrection, and by the ascension, sinner, believe and
live! By every argument that would touch your nature, by every motive that can sway your reason or stir your passions, in the name of God that sent me, by the
Almighty that made you, by the Eternal Son that redeemed you, by the gift of the Holy Spirit, sinner, I command you, with divine authority to sanction my vehemence,
that ye be reconciled to God through the death of his Son! And: -

IV. What Then?

When we have answered this question we shall have done. What then? Are there not some of you with whom this peace is made at this good hour? I will go back and
tell my Master so. Then there shall be fresh ratifications between you and him. The angels will hear of it, and they will strike their harps anew to sweeter lays than they
have known before.

Others there are of you that will not be reconciled. I must have an answer from you. Do you hesitate? Do you delay? Do you refuse? You shall never have another
warning, some of you! No tears of pity shall be wept for you again; no loving heart shall ever bid you come to Christ again must have your answer now. Yes or no. Wilt
thou be damned or not? Wilt thou be saved or not? I will not have thee say, "When I have a more convenient season I will send for thee." Sinner, it cannot be a more
convenient one than this. This is a convenient place; it is God's house. It is a convenient time; it is the Lord's day. Now, sinner, wilt thou be reconciled, restored,
forgiven? "Wilt thou be made whole?" said Jesus, and I say the same to thee, "Wilt thou be made whole?" Do you say, "No"? Must I take that for an answer? Mark
you, sinner, I have to tell my Master must tell him when I seek the closet of the King to-night; I must tell him your reply that you would not. What then remains for an
ambassador to do when he has spoken to you in the name of the Sovereign? If you will not turn, we must shake off the dust of our feet against you. I am clear, I am
clear, of the blood of you all, I am clear. If you perish, being warned, you perish wantonly. The wrath cometh upon you, not on him who, to the best of his power, has
told his Master's message. Yet again, I beg you to accept it. Do you still say no? The white flag will be pulled down. It has been up long enough. Shall I pull it down,
and run up the red flag now? Shall I hurl threatenings at you because you heed not entreaties?

"If your ears refuse
The language of his grace,
And hearts grow hard like stubborn Jews,
That unbelieving race,
The Lord in anger drest,
Shall lift his trend and swear
Ye that despised my promised rest
Shall have no portion there."

But no, I cannot pull it down, that white flag! My heart will not let me do so; it shall fly there still, it shall fly there as a sign and a symbol of the day of grace. Mercy is
still held out to you. But there is one coming - I can hear his footsteps - who will pull down that white flag. The vision haunts my eyes. That grim, heartless skeleton
whom men call Death will rend the white flag from its place, and up will go the blood-red flag, with the black escutcheon of the thunderbolts. Where are you then,
sinners? Where will you be then? You shudder at the thought. He lays his hand on you. There is no escape. Oh! turn ye, turn ye, turn ye! Come and welcome, sinner,
come now while you are welcome. 'Tis love invites you. Jesus stretches out his hand to you all the day long. He has stretched out his hands to a rebellious, and a
gainsaying generation. Do not say, "I will think of it," but yield to his love who around you now the bands of a man doth cast. Do not make a resolution, but commit
yourself to the good confession. Now, even now, may sovereign grace constrain, and irresistible love draw you. May you believe with your heart, may you record your
profession at once. Before you close your eyes in sleep, just as you would wish before your eyes are closed in death, may you be at peace with God. I pray God, as I
entreat you, that this may come to pass, for his Son, Jesus Christ's sake. Amen.

God's Gentle Power
Sermon No. 3498

Published on Thursday, February 10th, 1916.

At the Metropolitan Tabernacle, Newington. On Lord's-day Evening, September 10th, 1871.

"And behold, the Lord passed by, and a great and strong wind
rent the mountains, and brake in pieces the rocks before the Lord,
but the Lord was not in the earthquake: and after the earthquake a fire, but the Lord was not in the fire: and after the fire a still small voice. And it was so. when Elijah
heard it, that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave. And behold, there came a voice unto him, and said, What doest
thou here, Elijah?" - 1 Kings 19:11-13.

Elijah was a man of like passions with ourselves. We all know that when we have passed through any great excitement of high joy there almost always comes following,
a corresponding reaction and depression. Elijah had gone to the top of Carmel and had pleaded his cause, and the rain floods had come in answer to his prayer He had
taken the prophets of Baal, and had slain them, and gained a glorious victory for his God; and so full of excitement was he that he girded his loins as though he had been
a young man, and ran before the chariot of Ahab, like the royal footmen. It was almost inevitable that after an excitement so high, and strong, that he should be
desponding and depressed in spirits, and we find that he was so depressed. If the like should ever happen to any of you' my brethren and sisters, count it no strange
thing, nor suppose that some extraordinary trial hath happened unto you. It is but a physical result from physical causes. The mind has operated upon the body. It has
strung the bow too tightly, and now, unless the string be relaxed, there is a danger of its breaking altogether. Now as Elias was a man of like passions with us, we may
conclude that the way in which God dealt with him is very much the way in which he would deal with us. With a similar case, and the same physician, we may look for
the same treatment. As, therefore, the Lord spake to Elijah not by earthquake, nor wind, nor re, but by the still small voice, so in all probability will he speak to us. It
may be, it is just possible it may be, that here to-night there is some worker for God very much in the same condition as Elijah. You, my dear brother, have been
working for God in a neighborhood where you have met with little but opposition and disappointment, and you have almost resolved that you will go away from the
place. "The soil is hard," you say, "and breaks the ploughshare. Shall oxen plough upon a rock?" 'Tis in vain for you to continue your labor there, you. think, and you
have come here to-night still with this thought uppermost - that you have labored in vain, and spent your strength for nought. Hear you the word of the Lord this night.
He speaks not to you by any earthquake of judgment with which he means to visit you, neither by any fiery word of severe rebuke; but perhaps through me, this
evening, he may speak with a still small voice that shall just meet your case and send you back to your labor. Brother, will you play the Jonahs Will you refuse to go to
tile great city - to Nineveh? Remember there are worse places than Nineveh. He that goes out of the path that God marks for him may yet come to be at the bottom of
the sea with Jonah, with the weeds wrapped about his head. You go at your own cost, remember, if you go away frown the post of duty, however arduous. Don't
attempt the risk. But thus saith the Lord unto thee, "It may be thou hast not labored in vain as thou hast supposed." Elijah knew nothing of the seven thousand men that
God had in reserve. You don't know what converts God has given you. There are scattered up and down the world - perhaps some precious ones who owe their
salvation instrumentally to you, and could they all stand before you - you would blush with shame at the thought of leaving a harvest - field that has really been so
prolific, though not in your sight. Go back again to thy work, for the Lord has blessed thee. Play not the fool by deserting the post where he will give thee honor yet.
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But then the voice told Elijah also that God would punish the people who had treated him so ill; that he, would send Hazael with his sharp sword and Jehu, yet to mow
the ground a second time. And oh! thou true servant of God, the Lord will not suffer thee to be rejected. If they have rejected thee, they have rejected thy God also. If
attempt the risk. But thus saith the Lord unto thee, "It may be thou hast not labored in vain as thou hast supposed." Elijah knew nothing of the seven thousand men that
God had in reserve. You don't know what converts God has given you. There are scattered up and down the world - perhaps some precious ones who owe their
salvation instrumentally to you, and could they all stand before you - you would blush with shame at the thought of leaving a harvest - field that has really been so
prolific, though not in your sight. Go back again to thy work, for the Lord has blessed thee. Play not the fool by deserting the post where he will give thee honor yet.

But then the voice told Elijah also that God would punish the people who had treated him so ill; that he, would send Hazael with his sharp sword and Jehu, yet to mow
the ground a second time. And oh! thou true servant of God, the Lord will not suffer thee to be rejected. If they have rejected thee, they have rejected thy God also. If
thou hast been faithful to his truth, leave thou that matter to him - go thou back to thy work. And one other word there was to Elijah. He was to go back to anoint his
successor. If Elijah flees, and if Elijah at length is taken up to heaven, yet Elisha shall succeed him. Perhaps there may be a brother here who is in the state I have
described who does not know what God has in store for him. You are to call into the Christian ministry a brother that shall do greater than you have, you shall light as
greater candle shall your own. Oh! what joy Elijah must have had when he felt there would be someone to take up his work! You have not, my dear brother, yet called
out for your master the man the Lord means to call. What a happy man he must have been who was the means of the conversion of Whitefield or Jonathan Edwards, or
some great missionary of the cross. You may be that, in that little village - in that back slum. Go thou back then. What doest thou hero Elijah? What doest thou here?
With whom hast thou left those few sheep in the wilderness? The Master's voice speaks to thee. Go to thy closet, and get fresh strength from on high, and then go back
to thy difficulties - go back to thy self-denials, go back to all thy service with a good heart and true."Fear not thou worm Jacob; I will help thee, saith the Lord." Arise,
thou worm, and thresh the mountain, for "I will make thee a new sharp threshing instrument having teeth." I have delivered the message. It is to somebody, I know not
to whom, in this place.

But now the drift, the great aim of the sermon at this time is to speak to the unconverted. With them I dealt also this morning.* I feel persuaded God will bless it. Now,
this evening, let us have another word with them. We will read the text again. "Behold, the Lord passed by, and a great and strong wind rent the mountains, and brake
in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake. but the Lord was not in the earthquake: and after the
earthquake a fire; but the Lord was not in the fire: and after the fire a still small voice." Our first observation is that: -

I. Powerful Means May Altogether Fail To Impress Some Minds
Let us think a while. Terrible judgments appear as if they must convert sinners; yet there may be those here, and there certainly are those in many places who have
passed through a whole series of judgments, and are rather hardened than softened by them. You may have been, dear friend in a storm of sin; you may have been just
barely washed upon a rock, and escaped as with the skin of your teeth. You have also passed through a time of cholera. You have been in a city smitten with the
plague. You have lived in a house where others have sickened and died; and at those times you did pause a little, and you made some good resolutions, but they all
ended in smoke; and here you are still, a proof that God is not in the earthquake, nor yet in the wind, nor yet in the fire. It may be you have suffered a great deal of
personal sickness. Do I not know some here present who have been laid very low with fever - who have been the subjects of very frightful accidents, and brought to
the borders of the grave? These things were loud voices to you, but you did not hear them. They were God's terrors, sent to fetch you to himself, but they failed to do
it. You remained just where you were, perhaps worse instead of better; for when the sun shines on wax, it melts it, but if it shines on clay, it hardens it; and so God's
judgments have had just that effect on you. You are hardened, instead of softened by them. Men are not converted by judgments. They may submit themselves in a
false way, but power and displays of terror do not win the heart.

Again, we naturally expect that men will be converted during the times of earnest religious excitement. Some are brought in; but there are certain persons who do not
seem to be affected by revivals. When others bow like the corn that waveth in the wind, they stand stiff and firm, and are altogether untouched. It is a solemn thing
when a season of grace is not a season of grace to us. When we lie, like Gideon's fleece, all dry, while all around us is wet with the dew of heaven, yet with some it is
just so - gracious excitements and spiritual revivals do not touch them. The Lord is not in the wind, and the Lord is not in the earthquake, and the Lord is not in the fire-
at least to them. The same is the case with powerful sermons. I do not mean by this "eloquent sermons," so called. "Eloquent sermons" usually seem to me to be the
least eloquent things in the world; for eloquence means speaking from the heart; and I cannot believe that the fine periods we sometimes hear read ever spring
anywhere but from the head. But I mean when a sermon is full of gospel truth, when it is pertinently put, when it is pathetically urged, when the heart of the preacher is
warmed, and his eyes o'erflow with tears; when you see a congregation melted, you say to yourself, "Surely that must touch so-and-so's heart." And then there comes a
passage in the sermon that seems so touching that the very rocks might weep, and the stones might break; but oh! when it is all over it is all over, and it is forgotten too;
and to many a hearer the Lord is not in the wind, nor in the earthquake, nor in the fire. And so it is also in the dealing out of the judgments of God in the ministry. It is
the duty of the Christian pastor, if he would make full proof of his ministry, to warn men of the results of sin - to tell them that there is a judgment - that for every idle
word they speak they will have to account. We ought continually to declare that for every transgression there shall be a recompense of reward. But ah! dear hearer,
though we have read books and heard sermons that were full of the terrors of the Lord, which we thought surely would move men, yet there are men who care nothing
whatever about the wrath to come, nor the fire that is kindled for the wicked, nor the dreadful terrors of Divine Justice. The Lord is not in the wind, nor in the
earthquake, nor in the fire, so far as they are concerned. The means that appear to be powerful are powerless to them; and when you think they will surely turn and
repent, they harden their necks and go on in their sin. This, abundant facts could prove.

But the next observation shall be that sometimes a much gentler force effects what could not otherwise have been achieved. Many have been converted to God by the
still small voice whom no wind, though it rose to a hurricane, no earthquake, though it rent the world to its center, and no fire, though it licked up the forests, could ever
move. A gentle word has done it. Sometimes that still small voice has come to us by apparently very, very inadequate means. It is astonishing what little things God will
use when he pleases to do so. He wanted to soften the heart of that rough prophet Jonah, and he sent a worm and a gourd, and they did it. He would bring Peter to
repentance, and he bade a cock to crow. It was a strange preacher, but it was as good as a dean of a cathedral to the Apostle. Means may seem to be absolutely
ridiculous, yet God maketh use of the things that are not, as though they were. I remember to have heard the story of a man, a blasphemer, profane, an atheist, who
was converted singularly by a sinful action of his. He had written on a piece of paper, "God is nowhere," and bade his child read it, for he would make his child an
atheist too. And the child spelt it, "God is n-o-w h-e-r-e-God is now here." It was a truth, instead of a lie, and the arrow pierced the man's own heart. I remember one
who had lived a life of gross iniquity who stepped into Exeter Hall and found Christ there. It was not my sermon, however, that God blessed: it was only this. I read the
hymn, "Jesus, lover of my soul." Just those words touched his heart. "Jesus, lover of my soul," he said to himself. "Did Jesus love my soul? Then how is it that I could
have lived as I have done?"; and that word broke him down. God works great results by little things. A little hymn learnt at the Sunday School is sung at home by a little
prattler, and the heart of the father is softened by it. One little sentence uttered by a friendly visitor reaches a mother's conscience and impresses her heart. Ay, and God
can use the quiet of the evening, or the stillness of the night, or a flash of lightning, or a peal of thunder, or a dewdrop, or a little flower - he can use anything he wills to
bring his banished. home. Often cloth the Spirit speak thus with a still small voice.

But, brethren, beloved, the Holy Ghost also speaks to men without any means at all. With no outward agency whatever, the still small voice will come. Oh! how I wish
it would come to-night to some sitting here listening to the preacher! I wish you could forget - forget the congregation, and forget everything except yourself and your
God. We have known persons who have been walking in the fields, thoughtless and careless. All around has been still, and they have suddenly thought, and thought is
often the avenue to prayer. We have known some passing through a country churchyard, and though no text upon the tomb how touched them, yet the very sight of
those green hillocks has been a sermon to them. Aye, and men have walked through orchards, and the leaves have said to them, "We all do fade as a leaf." Or sitting in
their chamber, or lying on their bed wakeful, the old times have come over again. The man that lives to be an old sinner recollects the little prayer he said at his mother's
knee. The soldier that has been at battle recollects the teaching of the Sunday School, though he has passed now his fiftieth year; and he says, "I wish I could blot out all
that which lies between my mother's kiss and this hour. It has been a dark, dark season." Only the thought has done it. God's Spirit did but touch the secret spring, and
the soul was moved aright. The still small voice has done it. Oh! how satisfied I should be if the Lord would not give me a single soul in this place by my preaching, if he
would but do it himself! What matters it so long as they are saved? He does put honor upon his preached word, and he brings in the most of men thereby; but so long
as they are brought
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prayer some of you who are very familiar with my voice, and to whom it is as useless as familiar. You will never be brought to Christ by me. God will never give me
your souls I fear. For these many years have I labored for them, and they have not been given me. Well, good Master, call them by some other means, only bring then;
and grant that this very night, conscience may be aroused by thoughts which thou thyself shalt suggest, and they may come to thee.
knee. The soldier that has been at battle recollects the teaching of the Sunday School, though he has passed now his fiftieth year; and he says, "I wish I could blot out all
that which lies between my mother's kiss and this hour. It has been a dark, dark season." Only the thought has done it. God's Spirit did but touch the secret spring, and
the soul was moved aright. The still small voice has done it. Oh! how satisfied I should be if the Lord would not give me a single soul in this place by my preaching, if he
would but do it himself! What matters it so long as they are saved? He does put honor upon his preached word, and he brings in the most of men thereby; but so long
as they are brought in, and he gets glory, what will it signify as to the means he uses? May he still speak to you by his still small voice. I commend to him in my earnest
prayer some of you who are very familiar with my voice, and to whom it is as useless as familiar. You will never be brought to Christ by me. God will never give me
your souls I fear. For these many years have I labored for them, and they have not been given me. Well, good Master, call them by some other means, only bring then;
and grant that this very night, conscience may be aroused by thoughts which thou thyself shalt suggest, and they may come to thee.

You see, then, the first two points, that the most powerful means will often fail, and that the least means may be successful. Ay, and the Holy Ghost may work without
means altogether. And now once again: -

II. When God Speaks To Men, His Voice Is Always Linked With Personal Address.

Look at the text. What says the still small voice? "What doest thou here Elijah?" There was the man named. It was no general statement about prophets who proved
faithless, or about believers who grew doubtful, or about men of courage that played the coward. Oh! no; it was, "What doest thou here, Elijah?" It is a mark of God's
Spirit that when he speaks to men he speaks to them personally. Just take a case or two. You remember Jesus Christ going through Jericho, preaching as he went. He
meant to call that rich publican who had climbed the tree. In what way did the effectual voice of grace do it? He says, "Zaccheus" It was not a general observation
about people up in trees that were to come down; but "Zaccheus" - that is the man. "Zaccheus, make haste and come down, for to-day I must abide in thy house." The
personal call did it. And Mary, when she did not know her Master, and was in the garden, and thought he was the gardener - what was it that opened her eyes to
know her Lord, and made her say, "Rabboni"? It was no word else except that he said unto her, "Mary." The tone in which he said it, and the name - the old familiar
name, Mary - that did the work. And when the Savior meant to break Simon Peter's heart, and yet to assure him that he was forgiven, how did he speak to him? Three
times he said to him, "Simon, son of Jonas. Simon, son of Jonas, lovest thou me?" This is how God speaks to men. And when out of the open heavens Jesus spake to
the maddened persecutor who was on the road to Damascus, but whom he meant to make his elect apostle to the Gentiles, how did he speak but thus? "Saul, Saul,
why persecutest thou me? It is hard for thee to kick against the pricks." Now here I cannot speak except to the crowd and the congregation, and though one labors
hard to make a description apt and plain, and to fit the cap to all wearers' heads, yet men slip through in the crowd; they will not take it to themselves, nor can we make
them. But when the Holy Ghost speaks with the still small voice, it is always, "Thou art the man. Thou art the man. Thou art the sinner condemned. Thou art the sinner
invited to mercy. Thou art the sinner that shall be received by grace." Believe thou, and thou shalt be saved, for he loves thee and gave himself for thee. May the Lord
send us such personal work as this. I know every Christian here, if he could state his experience, would tell you that the word never came with power to his soul until it
came right to him as though he were the only sinner, and the gospel were meant for him above all others. Oh! for an arrow from the great archer's bow to go right into
you, that, like a stag that is smitten by the archer, you might retire into the glades of the forest, to weep alone and die alone, unless the hand that sent in the dart shall
gently draw it out and heal the wound that it has made! Oh! for this personal conviction! - conviction of sin, of righteousness, and of judgment laid home to each man's
heart. It must be so, or you cannot be saved. But now another truth is suggested by the text. It is this, that: -

III. When God's Still Small Voice Speaks To Men Personally, The Subject Is Themselves And Their Actions.

"What doest thou here, Elijah?" This was the voice of God. May the same voice come to-night to some here about their actions. Let me take the text and use it to you.
What are you doing? What doest thou? What have you been doing? You are getting on in life. What have you done? Mischief I fear. What good have you done? You
were made to glorify God, that was the end for which you were created. Have you glorified him? You have been fed by him, clothed by him. Have you made him any
return? What have you done? No good - much evil. What are you doing now? Sitting here and listening. Ay, but how are you treating the Word? Are you receiving it?
Do you hear the voice of mercy, and do you reject it, or will you accept it? What are you going to do? What are you going to do to-night when you get out of this
place? How will the last hours of the precious Sabbath be spent? And to-morrow, and the next day - what are you planning? Is there anything holy in it, anything noble
in it, anything that will be glorifying to God? Do you never take stock? Spiritual trader, do you never take stock? Mariner upon the sea of life, cost thou never consult
thy chart? Dost thou never heave the lead, or take thy bearings? Art thou so mad as to sail on in the fog, and not care what becomes of so goodly a vessel as thy soul?
Oh! pause. What best thou done? What art thou doing? What wilt thou do? Especially what wilt thou do in the swellings of Jordan? Unsaved, what will you do when
the death-sweat stands upon your brow - when the cold beaded drops are there, and the marrow is frozen, and the strong man gathers up his feet in the bed for the last
dread struggle - what will you do without a Savior? What will you do when the trumpet rings through heaven and earth, and sea, and men live again, and you, with
them, stand before the judgment-seat, and amidst the rolling thunder the book is opened and your sins stand there unforgiven? What will you do? What will you do?
Oh! that you may never be brought to this, but be brought to Christ to-night! Do you notice how the word was put? It was not, "What are you doing?" only, but "What
doest thou - thou, Elijah?" And there are some special persons whose sins receive an aggravation by the very fact that they are what they are. I know thee - what thou
west of old. What a sweet child. How his mother loved him, and loved to hear him sing, and pray, too, in his way. What happiness it was to the parents! Ah! they fell
asleep and died, and 'tis a mercy they did, else perhaps your course would have brought them to the grave with grief. What doest thou, child of many prayers and many
tears? What doest thou? Still to be an enemy to thy mother's God, and to blaspheme the name they father loved. You have been hearers of the gospel, some of you
almost ever since you can recollect. Your mother carried you in her arms to God's house, and sometimes conscience has pricked you, and the word has gone through,
and through, and through; but you have resisted it. What has led you, I pray you, to remain still what you are? What infernal power has helped you to steel your heart?
In what fire has your soul been annealed to make it hard as adamant stone? O soul, soul, sinful soul, delaying, procrastinating soul! what doest thou in such a states after
so much love and mercy? And I might speak to some that promised fair many times, and that have been almost persuaded to be Christians, and yet still are out of God,
and out of Christ, and on the borders of destruction. What do you here? Perhaps there is someone who has come to London lately, that in the country was an observer
of religion, apparently sincere, but oh! this wicked London! You have given up those good habits; you - have got into bad company, and oh! I shall not tell what you
have done; but I hope you will confess it to God in your own secrecy. But how dare you do it? How could you do its Oh! how could you do it? How could you be a
prodigal? - you, your fathers dearly beloved, taught so well, with so much light, with such a tender conscience - how could you sin? Why the very tramps of the street
might be ashamed of you, for they never knew much better. Those that go into foulest sin might condemn you, for with their bad street training, educated perhaps in the
kennel, who wonders that they are what they are? But for you, it is a wonder. The angel Lucifer, son of the morning, fell down to the deeps of hell. You have fallen
from the side of the pulpit, fallen from a Christian parent's side, and almost from inside the Church of God, and fallen into sin. Perhaps I speak to some that have belied
their baptism, have given up the profession that they made when they there were buried with Christ, who have belied the sacramental table where they once sat, and
professed to eat his bread and drink of his cup, and to be partakers of his body and of his blood. You have crucified the Lord afresh, and put him to an open shame.
"What doest thou here, Elijah?" My, and you used to preach too; you used to preach to others, and now what are you? You were once, as it were, a priest at the altar
of God, and now you are a priest at the altars of Baal. God have mercy upon you, and may his still small voice now speak in your soul.

There was one point in the question which was asked, which was this: "What doest thou here?" Each man, when he is called to search himself by the Spirit of God,
must recollect his surroundings. I thank God, my brethren and my sisters, that you are hearers - not to commend you that you may be Pharisees, because you happen
to go to a place of worship. I do, nevertheless, praise God that you are here. When the sick lay round the Pool of Bethesda, there was some hope of their being
healed. You are favored in being where Christ is preached; but what doest thou here? Did you come to find a jest? Did you come to hear one who was much talked of
in your hearing? Did you come from curiosity? Did you come from a worse motive? Well, never mind, but what are you doing now? Are you willing to listen to God's
voice? Will you now yield? He round you now, as with the bands of a man, would cast the bands of his love, who was given for you, and to his altar bind you fast. 'Tis
but to yield; and surely it must be hard to resist when it is divine mercy that plies you, and eternal love that persuades you. "Come unto me," says Jesus; "come unto me
all ye that labor and are heavy laden, and I will give you rest." Will you not come? "Whosoever will, let him come and take the water of life freely. " Will you not come?
Oh!  that your
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asking grace for the future; I am looking to the wounds of him that was cleft as a rock is cleft that I may shelter in him; I am saying, 'God be merciful to me a sinner."'
Thy God be praised if such is the case. But I must close with the last observation, and that is, that: -
in your hearing? Did you come from curiosity? Did you come from a worse motive? Well, never mind, but what are you doing now? Are you willing to listen to God's
voice? Will you now yield? He round you now, as with the bands of a man, would cast the bands of his love, who was given for you, and to his altar bind you fast. 'Tis
but to yield; and surely it must be hard to resist when it is divine mercy that plies you, and eternal love that persuades you. "Come unto me," says Jesus; "come unto me
all ye that labor and are heavy laden, and I will give you rest." Will you not come? "Whosoever will, let him come and take the water of life freely. " Will you not come?
Oh! that your answer to the question, "What doest thou here? " might be to-night, " I am doing this here; I am laying my sins on Jesus; I am confessing the past; I am
asking grace for the future; I am looking to the wounds of him that was cleft as a rock is cleft that I may shelter in him; I am saying, 'God be merciful to me a sinner."'
Thy God be praised if such is the case. But I must close with the last observation, and that is, that: -

IV. Where The Lord Does Speak With A Still Small Voice To Men Personally About Their Conduct And Their Sin, It Is Always Effectual.

You notice what Elijah did. He first wrapped his mantle about his face - he became subdued and awe-stricken - full of reverence. Oh! it is a great thing when a sinner is
willing to wrap his face when he is confounded, and say, "I cannot defend my course; I am guilty." We know that if at our judgment-seat a man pleads guilty, he is
punished; but at the judgment-seat of the gospel whoever pleads guilty is forgiven. Wrap your face. Oh! but you thought that you were better than most; you went to
church, and you went to the meeting-house, the chapel, regularly, and were you not better than others? Ah! wrap your face. Your church-goings and your chapel-
goings have only increased your responsibilities if you have rejected the Savior. Take the mantle of self humiliation, and wrap it about your face now. Say, with the
leper, "Unclean! Unclean!" Where you are in the Tabernacle, where you are, never mind where you stand or sit, I commend to you the publican's prayer. Say it now,
and God help you, "God be merciful to me a sinner." Did you say it from your heart? Go home. You shall go home to your house justified, for he that humbleth himself
shall be exalted.

But you must notice that while Elijah thus wrapped his face in reverence, he stood still and listened. It was a still small voice, and the prophet was attending. No other
sound was heard but this, "What doest thou here, Elijah?" But he stood. I doubt not that man of iron stood and wept, and seemed to say in his soul, "Speak, Lord, for
thy servant heareth." "He that bath earn to hear, let him hear." Oh! be very attentive to the voice of God s Spirit! If you have only a half of a good thought, take care of
it. It may be the beginning of another one. Oh! if you have only just got a little leaning, thank God for it. Remember Christ does not quench the smoking flax; don't
quench it yourself. "Quench not the Spirit." Oh! I have known times when I would have given my whole life to have had one tear of repentance. Can you repent now?
Can you long after God now? Oh! cherish that longing! Yield to the Spirit of God. Don't be like iron to the fire that needs to have the blast-furnace on it before it will
melt; but oh! be like wax to the flame, like cork on the water that moves up and down with every influence. God make you so. It wants a strong wind to shake the oak;
but the fern that grows under it waves its branches at every breath of the zephyr. May you be just as sensitive as that. Bow before the Spirit's influence. The Lord make
you to do it for his name's sake.

And then, best of all and last of all, the prophet was not only reverent, humble, and attentive, but he was obedient. God told him to go and do this and that. He never
questioned, but away he went and executed the divine commission, and until the time when he was taken up in the chariot of fire Elijah never quailed again. The still
small voice had made him twice a man, and steeled him once again to bear all that he had to endure in his chequered life. He was obedient to the heavenly vision. Will
you be obedient to-night?" If ye be willing and obedient, ye shall eat the good of the land." May God make you to be obedient. But you say, "What is his command
then? What is the work of God-this great work that God commands? This is the one gospel precept, "Believe in the Lord Jesus Christ, and thou shalt be saved"; or
take it in the shape in which the Master put it, "He that believeth and is baptized, shall be saved." To believe is to trust. To be baptized is to be immersed into Christ -
immersed in water upon profession of faith, for so it is put, and I dare not give you half the gospel. So it is put, "He that with his heart believeth, and with his mouth
maketh confession of him, shall be saved." Don't leave out any part of the divine command. Be obedient to the whole of it. "Believe and be baptized," or as the Apostle
put it, " Repent, and be baptized, every one of you." May God grant that you may be obedient to this. The great command is, "Believe in the Lord Jesus Christ. "Trust
in him - in his substitutionary work for sinners. He bore their guilt, and was punished in their stead, and whosoever trusts in what he did - in a word, trusts in him, is
saved. God grant you to do it. I leave it to his still small voice to work this blessed result. Amen.

The Bliss of the Glorified
Sermon No. 3499

Published on Thursday, February 17th, 1916.

At the Metropolitan Tabernacle, Newington. On Lord's-day Evening, August 13th, 1871.

"They shall hunger no more, neither thirst any more,
neither shall the sun light on them, nor any heat." - Revelation 7:16.

We cannot too often turn our thoughts heavenward, for this is one of the great cures for worldliness. The way to liberate our souls from the bonds that tie us to earth is
to strengthen the cords that kind us to heaven. You will think less of this poor little globe when you think more of the world to come. This contemplation will also serve
to console us for the loss, as we call it, of those who have gone before. It is their gain, and we will rejoice in it. We cannot have a richer source of consolation than this,
that they who have fallen asleep in Christ have not perished; they have not lost life, but they have gained the fullness of it. They are rid at all that molests us here, and
they enjoy more than we as yet can imagine. Cheer your hearts, ye mourners, by looking up to the gate of pearl, by looking up - to those who day without night
surround the throne of their Redeemer. It will also tend to quicken our diligence if we think much of heaven. Suppose I should miss it after all! What if I should not so
run that I may obtain! If heaven be little, I shall be but a little loser by losing it; but if it be indeed such that the half could never be told us, then, may God grant us
diligence to make our calling and election sure, that we may be certain of entering into this rest, and may not be like the many who came out of Egypt, but who perished
in the wilderness and never entered into the promised land. All things considered, I know of no meditation that is likely to be more profitable than a frequent
consideration of the rest which remaineth for the people of God. I ask, then, for a very short time that your thoughts may go upward to the golden streets.

And, first, we shall think a little of the blessedness of the saints as described in the simple words of our text; then we will say a few words as to how they came by that
felicity; and thirdly, draw some practical lessons from it. First, then, we have here: -

I. A Description Of The Blessedness Of The Glorified.

We have not the full description of it here; but we have here a description of certain evils from which they are free. You notice they are of two or three kinds - first,
such as originate within - "They shall hunger no more, neither thirst any more" - they are free from inward evils; secondly, such as originate without - "Neither shall the
sun light on them, nor any heat." They are altogether delivered from the results of outward circumstances. Take the first: "They shall hunger no more, neither thirst any
more." We are never so to strain Scripture for a spiritual sense as to take away its natural sense, and hence we will begin by saying this is no doubt to be understood
physically of the body they will have in glory. Whether there will be a necessity for eating and drinking in heaven, we will not say, for we are not told, but anyhow it is
met by the text, "The Lamb that is in the midst of the throne shall feed them" - if they need food - "and lead them to living fountains of water" if they need to drink.
Whatever may be the necessities of the future, those necessities shall never cause a pang. Here, the man who is hungry may have to ask the question, "What shall I
eat?"; the man who is thirsty may have to say, "What shall I drink?"; and we have all to ask, "Wherewithal shall we be clothed?" But such questions shall never arise
there. They are abundantly supplied. Children of God have been hungry here: the great Son of God, the head of the household was hungry before them; and they need
not wonder if they have fellowship with him in this suffering. Children of God have had to thirst here: their great Lord and Master said, "I thirst"; they need not wonder,
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is no poverty, and there shall be no accident that shall place them in circumstances of distress. "They shall hunger no more, neither thirst any more."
Whatever may be the necessities of the future, those necessities shall never cause a pang. Here, the man who is hungry may have to ask the question, "What shall I
eat?"; the man who is thirsty may have to say, "What shall I drink?"; and we have all to ask, "Wherewithal shall we be clothed?" But such questions shall never arise
there. They are abundantly supplied. Children of God have been hungry here: the great Son of God, the head of the household was hungry before them; and they need
not wonder if they have fellowship with him in this suffering. Children of God have had to thirst here: their great Lord and Master said, "I thirst"; they need not wonder,
therefore, if in his affliction they have to take some share. Should not they who are to be like their head in heaven be conformed unto him on earth? But up yonder there
is no poverty, and there shall be no accident that shall place them in circumstances of distress. "They shall hunger no more, neither thirst any more."

While we take this physically, there is no doubt that it is to be understood mentally. Our minds are also constantly the victims of hungerings and thirstings. There are on
earth various kinds of this hunger and thirst - in a measure evil, in a measure also innocent. There are many men that in this world are hungering after wealth, and the
mouth of avarice can never be filled. It is as insatiable as the horse-leech, and for ever cries, "Give, give!" But such hunger was never known in heaven, and never can
be, for they are satisfied there; they have all things and abound. All their enlarged capacities can desire they already possess, in being near the throne of God and
beholding his glory; there is no wealth which is denied them. Here, too, some of the sons of men hunger after fame, and oh! what have not men done to satisfy this? It is
said that breaks through stone walls; certainly ambition has done it. Death at the cannon's mouth has been a trifle, if a man might win the bubble reputation. But in
heaven there is no such hunger as that Those who once had it, and are saved, scorn ambition henceforth. And what room would there be for ambition in the skies?
They take their crowns and cast them at their Savior's feet. They have their palm-branches, for they have won the victory, but they ascribe the conquest to the Lamb,
their triumph to his death. Their souls are satisfied with his fame. The renown of Christ has filled their spirit with everlasting contentment. They hunger no more, nor thirst
any more, in that respect. And oh! what hunger and thirst there has been on earth by those of tender and large heart for a fit object of love! I mean not now the
common thing called "love," but the friendship which is in man's heart, and sends out its tendrils wanting something to which to cling. We must - we are born and
created for that very purpose - we must live together, we cannot develop ourselves alone. And oftentimes a lonely spirit has yearned for a brother's ear, into which to
pour its sorrows; and doubtless many a man has been brought to destruction and been confined to the lunatic asylum whose reason might have been saved had there
been some sympathetic spirit, some kind, gentle heart that would have helped to bear his burden. Oh! the hunger and the thirst of many a soul after a worthy object of
confidence. But they hunger and they thirst, up there, no more. Their love is all centerd on their Savior. Their confidence, which they reposed in him on earth, is still in
him. He is their bosom's Lord, their heart's Emperor, and they are satisfied, and, wrapped up in him, they hunger and they thirst no more.

And how many young spirits there are on earth that are hungering after knowledge who would fain get the hammer and break the rock, and find out the history of the
globe in the past. They would follow philosophy, if they could, to its source, and find out the root of the matter. Oh! to know, to know, to know! The human mind
pants and thirsts for this. But there they know even as they are known. I do not know that in heaven they know all things - that must be for the Omniscient only - but
they know all they need or really want to know; they are satisfied there. There will be no longer searching with a spirit that is ill at ease. They may, perhaps, make
progress even there, and the scholar may become daily more and more wise; but there shall never be such a hungering and thirsting as to cause their mental faculties the
slightest pang. They shall hunger no more, neither thirst any more. Oh! blessed land where the seething ocean of man's mind is hushed, and sleeps in everlasting calm!
Oh! blessed country where the hungry spirit, that crieth every hour for bread, and yet for more, and yet for more, and spends its labor for that which satisfieth not, shall
be fed with the bread of angels, and be satisfied with favor and full of the goodness of the Lord.

But, dear friends, surely the text also means our spiritual hungering and thirsting. "Blessed is the man that hungers and thirst to-day after righteousness, for he shall be
filled." This a kind of hunger that we ought to desire to have; this is a sort of thirst that the more you have of it will be the indication of the possession of more grace. On
earth it is good for saints to hunger and to thirst spiritually, but up there they have done even with that blessed hunger and that blessed thirst. Today, beloved, some of
us are hungering after holiness. Oh! what would I not give to be holy, to be rid of sin, of every evil thing about me! My eyes - ah! adieu sweet light, if I might also say,
"Adieu sin! "My mouth - ah! well would I be content to be dumb if I might preach by a perfect life on earth! There is no faculty I know of that might not be cheerfully
surrendered if the surrender of it would deprive us of sin. But they never thirst for holiness in heaven, for this excellent reason, that they are without fault before the
throne of God. Does it not make your mouth water? Why this is the luxury of heaven to be perfect. Is not this - the heaven of heaven, to be clean rid of the root and
branch of sin, and not a rag or bone, or piece of a bone of our old depravity left - all gone like our Lord, made perfect without spot or wrinkle, or any such thing. And
here, too, brethren and sisters, we very rightly hunger and thirst after full assurance and confidence. Many are hungering after it; they hope they are saved, and they
thirst to be assured that they are. But there is no such thirst as that in heaven, for, having crossed the golden threshold of Paradise, no saint ever asks himself, "Am I
saved?" They see his face without a cloud between; they bathe in the sea of his love; they cannot question that which they perpetually enjoy. So, too, on earth I hope
we know what it is to hunger and thirst for fellowship with Christ. Oh! when he is gone from us - if he do but hide his face from us, how we cry, "My soul desires thee
in the night"! We cannot be satisfied unless we have the love of God shed abroad in our hearts by the Holy Ghost. But in heaven they have no such thing. There the
shepherd is always with the Sheep, the King is ever near them, and because of his perpetual presence their hungering and their thirsting will be banished for ever. Thus
much upon those evils, then, that would arise from within. As they are perfect, whatever comes from within is a source of pleasure to them, and never of pain.

And now, dear friends, the evils that come from without: let us think of them. We no doubt can appreciate in some measure, though not to the degree which we should
if we were in Palestine in the middle of summer - we can appreciate the words, "Neither shall the sun light on them, nor any heat." This signifies that nothing external
shall injure the blessed. Take it literally. There shall be nothing in the surroundings of heavenly saints that shall cause glorified spirits any inconvenience. I think we may
take it mainly in relation to the entire man glorified; and so let us say that on earth the sun lights on us and many heats in the form of affliction. What heats of affliction
some here have passed through! Why there are some here who are seldom free from physical pain. There are many of the best of God's children that, if they get an
hour without pain, are joyful indeed. There are others that have had a great fight of affliction Through poverty they have fought hard. They have been industrious, but
somehow or other God has marked them out for the scant tables and the thread-worn garments. They are the children of poverty, and the furnace heat is very hot
about them. With others it has been repeated deaths of those they have loved. Ah! how sad is the widow's case! How deep the grief of the fatherless! How great the
sorrow of bereaved parents! Sometimes the arrows of God fly one after the other; first one falls and then another until we think we shall hardly have one left. These are
the heats of the furnace of affliction. And at other times these take the form of ingratitude from children. I think we never ought to repine so much about the death of a
child as about the ungodly life of a child. A dead cross is very heavy, but a living cross is heavier far. Many a mother has had a son of whom she might regret that he did
not die even the very hour of his birth, for he has lived to be the grief of his parents, and a dishonor to their name. These are sharp trials - these heats - but you shall
have done with them soon. "Neither shall the sun light on them, nor any heat." No poverty, no sickness, no bereavement, no ingratitude - nothing of the kind. They for
ever rest from affliction. Heat sometimes comes in another form - in the matter of temptation. Oh! how some of God's people have been tried - tried by their flesh!
Their constitution, perhaps, has been hot, impulsive, and they have been carried off their feet, or would have been but for the interposing grace of God, many and many
a time. They have been tempted, too, in their position, and they of their own household have been their enemies. They have been tempted by their peculiar
circumstances; their feet have almost gone many a time. And they have been tempted by the devil; and hard work it is to stand against Satanic insinuations. It is hot,
indeed, when his fiery darts fly. Oh! when we shall have once crossed the river, how some of us who have been much tempted will look back upon that old dog of hell,
and laugh him to scorn because he will not be able even to bark at us again! Then we shall be for ever free from him. He worries us now because he would devour us,
but there, as he cannot devour, so shall he not even worry us. " Neither shall the sun " of temptation " light on them, nor any heat." Happy are the people that are in such
a case. The heats of persecution have often, too, carried about the saints. It is the lot of God's people to be tried in this way. Through much tribulation of this sort they
inherit the kingdom; but there are no Smithfields in heaven, and no Bonners to light up the faggots, no Inquisitions in heaven, no slanderers there to spoil the good man's
name. They shall never have the heat of persecution to suffer again. And, once more, they shall not have the heat of care. I do not know that we need have it, even
here; but there are a great many of God's people who allow care to get very hot about them. Even while sitting in this place to-night while the hymn was going up,
"What must it be to be there! " the thoughts of some of you have been going away to your business, or your home. While we are trying to preach and draw your
attention upwards, perhaps some housewife is thinking of something she has left out which ought to have been looked up before she came away, or wondering where
she left the key. We make any excuses for care through the cares we continually invent, forgetting the words, "Cast all your care on him. for he careth for you." But they
have no cares in heaven. "They hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat." Ah! good man, there shall be no ships at sea
by-and-bye-no     harvests - toInfobase
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there you will have all you desire, and be in a family circle that is unbroken, for all the brothers and sisters of God's family shall by-and-bye be there, and so you shall
be eternally blest.
"What must it be to be there! " the thoughts of some of you have been going away to your business, or your home. While we are trying to preach and draw your
attention upwards, perhaps some housewife is thinking of something she has left out which ought to have been looked up before she came away, or wondering where
she left the key. We make any excuses for care through the cares we continually invent, forgetting the words, "Cast all your care on him. for he careth for you." But they
have no cares in heaven. "They hunger no more, neither thirst any more; neither shall the sun light on them, nor any heat." Ah! good man, there shall be no ships at sea
by-and-bye-no harvests - to trouble you as to whether the good weather will last! Ah! good woman, you shall have no more children that are sickly to fret over, for
there you will have all you desire, and be in a family circle that is unbroken, for all the brothers and sisters of God's family shall by-and-bye be there, and so you shall
be eternally blest.

We have thus opened up as well as we could the words of the text on the felicity of the saints. Now, very briefly: -

II. How Do They Come To Be Happy?

Well, it is quite clear that they did not come to it because they were very fortunate people on earth, for if you read another passage of the Word of God you will find,
"These are they that came out of great tribulation." Those that have had trial and suffering on earth are amongst those that have the bliss of heaven. Encourage
yourselves, you poor and suffering ones. It is quite certain they did not come there from their own merit, for we read, they have "washed their robes" - they wanted
washing. They did not keep them always undefiled. There had been spots upon them. They came there not because they deserved to be there, but because of the rich
grace of God. How did they come there then? Well, first, they came there through the lamb that was slain. He bore the sun and the heat, and, therefore, the sun doth
not light on them, nor any heat. The hot sun of Jehovah's justice shone full upon the Savior - scorched, and burned, and consumed him with grief and anguish; and
because the Savior suffered, therefore we suffer it no more. All our hopes of heaven are found at the cross.

But they came there next because the Savior shed his blood. They washed their robes in it. Faith linked them to the Savior. The fountain would not have cleansed their
robes if they had not washed in it. Oh! there shall be none come to heaven but such as have by faith embraced what God provides. Dear hearer, judge thyself whether
thou art right, therefore. Hast thou washed thy robe and made it white in the Lamb's blood? Is Christ all in all to thee? If not, canst thou hope to be there? And they are
there in perfect bliss, we are told. No sun lights on them, nor any heat, because the Lamb in the midst of the throne is with them. How could they be unhappy who see
Christ? Is not this the secret of their bliss, that Jesus fully reveals himself to them?

And besides, they have the love of God to enjoy, for the last word of the chapter is, "God shall wipe away all tears from their eyes." The blood of Jesus applied, the
presence of Jesus enjoyed, and the love of God fully revealed - these are the causes of the bliss of the saved in heaven. But we must close our meditation with the last
point, which is: -

III. What This Teaches Us.

First, the bliss of the saved in glory teaches us to long for it. It is legitimate to long for heaven - not to long to escape from doing our duty here. It is idleness to be
always wanting to have done with this world - it is clear sloth - but to be longing to be where Jesus is, is only natural and gracious. Should not the child long to go home
from the school? Should not the captive pine for liberty? Should not the traveler in foreign lands long to see his native country? Should not the bride, the married wife,
when she has been long away from her husband, long to see his face? If you did not long for heaven, surely you might question whether heaven belonged to you. If you
have ever tasted of the joys of the saints, as believers do on earth, you will sing with full soul: -

"My thirsty spirit faints
To reach the land I love
The bright inheritance of saints,
Jerusalem above."

You may long for this.

And the next lesson is, be patient until you get there. As it will be such a blessed place when you arrive, don't trouble about the difficulties of the way. You know our
hymn: -

"The way may be rough, but it cannot be long."

So
"Let us fill it with hope, and cheer it with song."

You know how well your horse goes when you turn its head homewards. Perhaps you had to flog him a bit before, but when he begins to know he is going down the
long lane which leads home he will soon lift up his ears, and away, away he will go. We ought to have as much sense as horses. Our heads are turned towards heaven
We are steering towards that port - homeward bound. It may be rough weather but we shall soon be in the fair haven where not a wave of trouble shall ever disturb us
again. Be patient, be patient. The husbandman has waited for the precious fruits of the earth; you can well wait for the precious things of heaven. You sow in tears, but
you shall reap in joy. He has promised you a harvest. He who cannot lie has said the seed-time and harvest shall never cease They do not cease below; depend upon it,
they won't cease above. There is a harvest for you who have been sowing here below.

Our first lesson, then, is, long for this, and then be patient in waiting. But our next lesson is to be, wait your appointed time. And now the next instruction is, make much
of faith. They entered heaven because they had washed their robes in blood. Make much of the blood and much of the faith by which you have washed. Dear hearers,
have you all got faith? It is, as it were, the key of blessedness. "But all men have not faith," says the Apostle. Hast thou faith? Dost thou believe in Christ Jesus? In other
words, dost thou trust thyself alone with him' Can you sing with our poet: -

"Nothing in my hand I bring
Simply to thy cross I cling;
Naked, come to thee for dress,
Helpless, look to thee for grace.

Foul, I to the fountain fly,
Wash me, Savior, or I die"?

Make much of the faith that will admit you to heaven.

Once more, our text teaches us this lesson - Do any of us want to know what heaven is on earth? Most of us will say, "Aye" to that. Well then, the text tells you how to
find heaven on earth. You find it in the same way as they find it in heaven. First, be thou washed in the blood of Christ, and that will be a great help towards happiness
on earth. It will
 Copyright        give thee peace
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ballroom, and in the giddy haunts of fashion. Well, it may be heaven to some, but if God has any love to you, it won't be heaven to you. Wash your robe, therefore, in
the Savior's blood, and there will be the beginning of heaven on earth.
Make much of the faith that will admit you to heaven.

Once more, our text teaches us this lesson - Do any of us want to know what heaven is on earth? Most of us will say, "Aye" to that. Well then, the text tells you how to
find heaven on earth. You find it in the same way as they find it in heaven. First, be thou washed in the blood of Christ, and that will be a great help towards happiness
on earth. It will give thee peace now, "the peace of God that passeth all understanding." Some people think that heaven on earth is to be found in the theater, and in the
ballroom, and in the giddy haunts of fashion. Well, it may be heaven to some, but if God has any love to you, it won't be heaven to you. Wash your robe, therefore, in
the Savior's blood, and there will be the beginning of heaven on earth.

Then next, it appears, if you read the connection of our text, that those who enjoy heaven serve God day and night in his temple. If you want heaven on earth, serve
God continually day and night. Having washed your robe first, then put it on, and go out to serve God. Idle Christians are often unhappy Christians I have met with
many a spiritual dyspeptic always full of doubts and fears. Is there a young man here full of doubts and fears who has lost the light he once possessed, and the joy he
once had? Dear brother, get to work. In cold weather the best way to be warm is not to get before a fire, but to work. Exercise gives a healthy glow, even amidst the
frost. "I am doing something," says one. Yes, with one hand; use the other hand. "Perhaps I should have too many irons in the fire," says one. You cannot have too
many. Put them all in, and blow the fire with all the bellows you can get. I do not believe any Christian man works too hard, and, as a rule, if those who kill themselves
in Christ's service were buried in a cemetery by themselves, it would be a long while before it would get filled. Work hard for Christ. It makes happy those who are in
heaven to serve God day and night, and it will make you happy on earth. Do all you can. Another way is to have fellowship with Christ here. Read again this chapter.
"He that sitteth on the throne shall dwell among them - he shall feed them." Oh! if you want to be happy, live near to Jesus. Poor men are not poor when Christ lives in
their house. Truly, sick men have their beds made easy when Christ is there. Has he not said, " I will make his bed in all his sickness"? Only get fellowship with Jesus,
and outward circumstances won't distress you. The sun will not light on you, nor any heat. You will be like the shepherd on Salisbury Plain, who said it was good
weather, though it rained hard. "It is weather," said he, "that pleases me." "How so?" said a traveler to him. "Well, sir," he said, "it pleases God, and what pleases God
pleases me." "Good day!" said one to a Christian man. "I never had a bad day since I was converted," said he. "They are all good now since Christ is my Savior." Do
you not see, then, that if your wishes are subdued, if you do not hunger any more, or thirst any more as you used to do, and if you always live near to Christ, you will
begin to enjoy heaven on earth. Begin, then, the heavenly life here below. The Bible says, "For he hath raised us up, and made us sit together in heavenly places in
Christ Jesus." The way to live on earth, according to many, is to live on earth, but to look upward to heaven. That is a good way of living, but I will tell you a better,
and that is to live in heaven, and look down on earth. The Apostle had learned that when he said, "Our conversation is in heaven." It is good to be on earth, and look
up to heaven; it is better for the mind to be in heaven, and to look down upon earth. May we learn that secret. The Lord lead us into it. Then when faith is strong, and
love is ardent, and hope is bright, we shall sing, with Watts: -

"The men of grace have found
Glory begun below;
Celestial fruits on earthly ground
From faith and hope may grow."

The Lord grant you a participation in this bliss, beloved, and an abundant entrance into that bliss for ever, for Jesus Christ's sake. Amen.

Two Coverings and Two Consequences
Sermon No. 3500

Published on Thursday, February 24th, 1916.

At the Metropolitan Tabernacle, Newington.

"He that covereth his sins shall not prosper." - Proverbs 38:13.

"Thou Hast covered all their sins." - Psalm 85:2.

In These two texts we have man's covering, which is worthless and culpable, and God's covering, which is profitable, and worthy of all acceptation. No sooner had
man disobeyed his Maker's will in the garden of Eden than he discovered, to his surprise and dismay, that he was naked, and he set about at once to make himself a
covering. It was a poor attempt which our first parents made, and it proved a miserable failure. "They sewed fig-leaves together." After that God came in, revealed to
them yet more fully their nakedness, made them confess their sin, brought their transgression home to them, and then it is written, the Lord God made them coats of
skin. Probably the coats were made of the skins of animals which had been offered in sacrifice, and, if so, they were a fit type of him who has provided us with a sin-
offering and a robe of perfect righteousness. Every man since the days of Adam has gone through much of the same experience, more or less relying on his own
ingenuity to hide his own confusion of face. He has discovered that sin has made him naked, and he has set to work to clothe himself. As I shall have to show you
presently, he has never succeeded. But God has been pleased to deal with his own people, according to the riches of his grace; he has covered their shame and put
away their sins that they should not be remembered any more.

Let me now direct your attention, first, to man's covering, and its failure; and then to God's covering, and its perfection.

May the Holy Spirit be pleased to give you discernment, that you may see your destitute state in the presence of God, and understand the merciful relief that God
himself has provided in the bounty of his grace!

I. Man's Covering.

There are many ways in which men try to cover their sin. Some do so by denying that they have sinned, or, admitting the fact, they deny the guilt; or else, candidly
acknowledging both the sin and the guilt, they excuse and exonerate themselves on the plea of certain circumstances which rendered it, according to their showing,
almost inevitable that they should act as they have done. By pretext and presence, apology and self-vindication, they acquit themselves of all criminality, and put a fine
gloss upon every foul delinquency. Excuse-making is the commonest trade under heaven. The slenderest materials are put to the greatest account. A man who has no
valid argument in arrest of judgment, no feasible reason why he should not be condemned, will go about and bring a thousand excuses, and ten thousand circumstances
of extenuation, the whole of them weak and attenuated as a spider's web. Someone here may be saying within himself, "It may be I have broken the law of God, but it
was too severe. To keep so perfect a law was impossible. I have violated it, but then I am a man, endowed with passions that involve propensities, and inflamed with
desires that need gratification. How could I do otherwise than I have done? Placed in peculiar circumstances, I am borne along with the current. Subject to special
temptations, I yield to the fascination; this is natural." So you think; so you essay to exculpate yourself. But, in truth, you are now committing a fresh sin; for you are
abasing God, you are inculpating the Almighty. You are impugning the law to vindicate yourself for breaking it. There is no small degree of criminality about such an
unrighteous defense. The law is holy, just, and good. You are throwing the onus of your sins upon God. You are trying to mane out that, after all, you are not to blame,
but the fault lies with him who gave the commandment. Do you think that this will be tolerated? Shall the prisoner at the bar bring accusations against the Judge who
tries him? Or shall he challenge the equity of the statute while he is arraigned for violating it? And as for the circumstances that you plead, what valid excuse can they
furnish, Has it come to this - that it was not you, but your necessities, that did the wrong and are answerable for the consequence? Not you, indeed! you are a harmless
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arrangements of Providence, and saying to God, "It is the harshness of thy discipline, not the perverseness of my actions, that involves me in sin." What, I say, is this but
a high impertinence, ay, veritable treason, against the Majesty of that thrice holy God, before whom even perfect angels veil their faces, while they cry, "Holy, holy,
unrighteous defense. The law is holy, just, and good. You are throwing the onus of your sins upon God. You are trying to mane out that, after all, you are not to blame,
but the fault lies with him who gave the commandment. Do you think that this will be tolerated? Shall the prisoner at the bar bring accusations against the Judge who
tries him? Or shall he challenge the equity of the statute while he is arraigned for violating it? And as for the circumstances that you plead, what valid excuse can they
furnish, Has it come to this - that it was not you, but your necessities, that did the wrong and are answerable for the consequence? Not you, indeed! you are a harmless
innocent victim of circumstances! I suppose, instead of being censured, you ought almost to be pitied. What is this, again, but throwing the blame upon the
arrangements of Providence, and saying to God, "It is the harshness of thy discipline, not the perverseness of my actions, that involves me in sin." What, I say, is this but
a high impertinence, ay, veritable treason, against the Majesty of that thrice holy God, before whom even perfect angels veil their faces, while they cry, "Holy, holy,
holy, Lord God of Hosts"? I pray thee resort not to such a covering as this, because, while it is utterly useless, it adds sin to sin, and exposes thee to fresh shame.

In many cases persons violating the law of God have hoped to cover their transgression by secrecy. They have done the deed in darkness. They hope that no ear of
man heard their footfall, or listened to their speech. Possibly they themselves held their tongue, and flattered themselves that no observer witnessed their movements or
could divulge their action. So was it with Achan. I dare say he took the wedge of gold and the Babylonish garment, mid the confusion of the battle, and hid it when his
comrades seemed too much engaged to notice so trivial fan affair. While they were rushing over the fallen walls of Jericho, amidst the debris and the dust, he might be
unmolested; and then, in the dead of night, while they slept, he turned the sod of his tent, dug into the earth, and buried there his coveted treasure. All looks right, to his
heart's content. He has smoothed it down, and spread his carpet over the grave of his lust. Little did he reckon of the Omniscient eye. Little did he count on the unerring
lot that would come home to the tribe of Judah, to the family of the Zarhites, to the house of Zabdir, and, at last, to the son of Carmi, so that Achan himself would have
to stand out confessed as a traitor - a robber of his God. Men little know the ways in which the Almighty can find them out, and bring the evidence that convicts, out of
the devices that were intended to cover their sin.

Do you not know that Providence is a wonderful detective? There are hounds upon the track of every thief, and murderer, and liar - in foot, upon every sinner of every
kind. Each sin leaves a trail. The dogs of judgment will be sure to scent it out, and find their prey. There is no disentangling yourselves from the meshes of guilt; no
possibility of evading the penalty of transgression. Very wonderful have been the ways in which persons who have committed crimes have been brought to judgment. A
trifle becomes a tell-tale. The method of deceit gives a clue to the manner of discovery. Wretched the men who bury their secrets in their own bosom. Their conscience
plays traitor to them. They have often been forged to betray themselves. We have read of men talking in their sleep to their fellows, and babbling out in their dreams the
crime they had committed years before. God would have the secret disclosed. No eye had seen, neither could other tongue have bold, but the man turned king's
evidence against himself; he has thus brought himself to judgment. It has often happened, in some form or other, that conscience has thus been witness against men. Do
I address anyone who is just now practicing a secret sin? You would not have me point you out for all the world, nor shall I do so. Believe me, however, the sin is
known. Dexterous though you have been in the attempt to conceal it, it has been seen. As surely as you live, it has been seen. "By whom?" say you. Ah! by One who
never forgets what he sees, and will be sure to tell of it. He may commission a little bird of the air to whisper it. Certainly he will one day proclaim it by the sound of
trumpet to listening worlds. You are watched, sir; you are known. You have been narrowly observed, young girl; those things you have hidden away will be brought to
light, for God is the great discoverer of sin. His eye has marked you; his providence will track you. It is vain to think that ye can conceal your transgressions. Before
high heaven, disguise is futile. Yea, the darkness hideth not; the night shineth as the day. I have known persons who have harboured a sin in their breast till it has preyed
upon their constitution. They have been like the Spartan boy who had stolen a fox, and was ashamed to have it known, so he kept it within his garment, till it ate through
his flesh, and he fell dead. He suffered the fox to gnaw his heart ere he would betray himself. There are those who have got a sin, if not a lie in their right hand, yea, a lie
in their heart, and it is eating into their very life. They dare not confess it. If they would confess it to their God, and make restitution to those whom they have offended,
they would soon come to peace; but they vainly hope that they can cover the sin, and hide it from the eyes of God and man. He that covereth his sin in this fashion shall
not prosper.

Again, full many a time sinners have tried to cover their sin with falsehood. Indeed, this is the usual habit - to lie - to cloak their guilt by denying it. Was not this the way
with Gehazi? When the prophet said, "Whence comest thou, Gehazi?" he said, "Thy servant went no whither." Then the prophet told him that the leprosy of Naaman
should cleave to him all the days of his life. The sin of Ananias and Sapphira, in lying in order to hide their sin, how quickly was it discovered, and how terrible was the
retribution! I wonder that men and women can lie as they do after reading that story. "Hast thou sold the land for so much?" said Peter. And Ananias said, "Yea, for so
much." At that instant he fell down and gave up the ghost. Three hours after, when his wife, Sapphire, said the same, the feet of the young men who had buried her
husband were at the door, ready to carry out her corpse, and bury her by his side. Oh! sirs, ye must weave a tangled web, indeed, when once ye begin to deceive; and
when you have woven it you will have to add lie to lie, and lie to lie, and yet all to no purpose, for you will be surely found out. There is something about a lie that
always deludes the man who utters it. Liars have need of good memories. They are sure to leave a little corner uncovered through which the truth escapes. Their story
does not hang together. Discrepancies excite suspicions, and evasions furnish a clue to discoveries, till the naked truth is unveiled. Then the deeper the plot the fouler is
the shame. But to lie unto the God of truth, of what avail can that be? What advantageth it you to plead "not guilty," when he has witnessed your crime? That infallible
Eye which never mistakes is never closed. He knows everything; from him no secret is hid. Why, therefore, dost thou imagine that thou canst deceive thy Maker?

There are some who try to cover their sin by prevarication. With cunning subtlety they strive to evade personal responsibility. Memorable is the instance of David. I will
not dwell upon his flagrant crime; but I must remind you of his sorry subterfuge, when he tried to hide the baseness of his lust by conspiring to cause the death of Uriah.
There have been those who have schemed deep and long to throw the blame on others, even to the injury of their reputation, to escape the odium of their own
malpractices. Who knows but in this congregation there may be someone who affects a high social position, supported by a deep mercantile immorality? Merchants
there have been that have swollen before the public as men of wealth, while they were falsifying their accounts, abstracting money, yet making the books tally, rolling in
luxury, and living in jeopardy. Have they prospered? Were they to be envied? The detection that long haunted them at length overtook them; could they look it in the
face? We have heard of their blank despair, their insane suicide; at any rate, a miserable exposure has been their melancholy climax. "Be sure your sin will find you out."
You may run the length of your tether. It is short. The hounds of justice, swift of scent and strong of limb, are on your trail. Rest assured, you will be discovered. Could
you escape the due reward in this life, yet certainly your guilt is known in heaven, and you shall be judged and condemned in that great day which shall decide your
eternal destiny. Seek not, then, to cover up sin with such transparent cobwebs as these.

Some people flatter themselves that their sin has already been hidden away by the lapse of time. "It was so very long ago," says one, "I had almost forgotten it; I was a
lad at the time." "Aye," says another, "I am gray-headed now. It must have been twenty or thirty years ago. Surely you do not think that the sin of my far-off days will
be brought out against me? The thing is gone by. Time must have obliterated it." Not so, my friend. It may be the lapse of time will only make the discovery the more
clear. A boy once went into his father's orchard, and there in his rough play he broke a little tree which his father valued. But, rapidly putting it together again, he
managed to conceal the fact, for the disunited parts of the tree took kindly to each other, and the tree stood as before. It so happened that more than forty years
afterwards he went into that garden after a storm had blown across it in the night, and he found that the tree had been riven in two, and it had snapped precisely in the
place where he had broken it when it was but a sapling. So there may come a crash to your character precisely in that place where you sinned when yet a lad. Ah! how
often the transgressions of our youth remain within our bosoms! There lie the eggs of our young sin, and they hatch when men come into riper years. Don't be so sure
that the lapse of time will consign your faults and follies to oblivion. You sowed your wild oats, sir; you have got to reap them. The time that has intervened has only
operated to make that evil seed spring up, and you are so much the nearer to the harvest. Time does not change the hue of sin in the sight of God. If a man could live a
thousand years, the sins of his first year would be as fresh in the memory of the Almighty as those of the last. Eternity itself will never wash out a sin. Flow on, ye ages;
but the scarlet spots on the sand. Flow on still in mighty streams, but the damning spot is there still. Neither time nor eternity can cleanse it. Only one thing can remove
sin. The lapse of time cannot. Let not any of you be so foolish as to hope it will.

When the trumpet of the resurrection sounds, there will be a resurrection of characters, as well as of men. The man who has been foully slandered will rejoice in the
light that reflects his purity. But the man whose latent vices have been skilfully veneered will be brought to the light too. His acts and motives will be alike exposed. As
he himself looks
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These are the sins of my childhood, the sins of my youth, the sins of my manhood, and the sins of my old age. I thought they were dead and buried, but they start from
their tombs. My memory has been quickened. How my brain reels as I think of them all! But there they are, and, like so many wolves around me, they seem all thirsting
for my destruction." Beware, oh! men. Ye have buried your sins, but they will rise up from their graves and accuse you before God. Time cannot cover them.
sin. The lapse of time cannot. Let not any of you be so foolish as to hope it will.

When the trumpet of the resurrection sounds, there will be a resurrection of characters, as well as of men. The man who has been foully slandered will rejoice in the
light that reflects his purity. But the man whose latent vices have been skilfully veneered will be brought to the light too. His acts and motives will be alike exposed. As
he himself looks and sees the resurrection of his crimes, with what horror will he face that day of judgment! "Ah! ah!" says he, "Where am I? I had forgotten these.
These are the sins of my childhood, the sins of my youth, the sins of my manhood, and the sins of my old age. I thought they were dead and buried, but they start from
their tombs. My memory has been quickened. How my brain reels as I think of them all! But there they are, and, like so many wolves around me, they seem all thirsting
for my destruction." Beware, oh! men. Ye have buried your sins, but they will rise up from their graves and accuse you before God. Time cannot cover them.

Or do any of you imagine that your tears can blot out transgressions? That is a gross mistake. Could your tears for ever flow; could you be transformed into a Niobe,
and do nothing else but weep for aye, the whole flood could not wash out a single sin. Some have supposed that there may be efficacy in baptismal water, or in
sacramental emblems, or in priestly incantations, or in confession to a priest - one who asks them to disclose their secret wickedness to him, and betrays a morbid
avidity to make his breast the sewer into which all kinds of uncleanness should be emptied. Be not deceived. There is nothing in these ordinances of man, or these tricks
of Romish priestcraft (I had almost said of witchcraft, the two are so much alike) to excuse the folly of those who are beguiled by them. You need not catch at straws
when the rope is thrown out to you. There is pardon to be had; remission is to be found; forgivenness can be procured. Turn your back on yonder shavelings; lend not
your ear to them, neither be ye the victims of their snares. In the street each day it makes one's soul sad to see them. Like the Pharisees of old, they wear their long
garments to deceive. You cannot mistake them. Their silly conceit publishes their naked shame. Confide not in them for a moment. Christ can forgive you. God can blot
out your sin. But they cannot ease your conscience by their penances, or remove your transgressions by their celebrations.

Thus I have gone through a rough, not very accurate, list of the ways by which men hope to cover their sin, but they "shall not prosper." None of these shall succeed.

A more joyous task devolves on me now, while I draw your attention to my second text, "Thou hast covered all their sin."

II. God's Covering.

This fact is affirmed concerning the people of God. All who have trusted in the atoning sacrifice which was presented by the Lord Jesus Christ upon Calvary may
accept this welcome assurance, "God. has covered all their sin." How this hath come to pass I will tell you. Before ever God covers a man's sins he unveils them. Did
you ever see your sins unveiled? Did it ever seem as if the Lord put his hand upon you, and said, "Look, look at them"? Have you been led to see your sins as you
never saw them before? Have you felt their aggravations fit to drive you to despair? As you have looked at them, has the finger of detection seemed to point out your
blackness? Have you discovered in them a depth of guilt, and iniquity, and hell - desert which never struck your mind before? I recollect a time when that was a
spectacle always before the eyes of my conscience. My sin was ever before me. If God thus makes you see your sin in the light of his countenance, depend upon it he
has his purposes of mercy toward you. When you see and confess it, he will blot it out. So soon as God, in infinite loving-kindness, makes the sinner know in truth that
he is a sinner, and strips him of the rags of his self-righteousness, he grants him pardon and clothes his nakedness. While he stands shivering before the gaze of the
Almighty, condemned, the guilt is purged from his conscience. I do not know of a more terrible position in one's experience than to stand with an angry God gazing
upon you, and to know that wherever God's eye falls upon you it sees nothing but sin; sees nothing in you but what he must hate and must abhor. Yet this is the
experience through which God puts those to whom he grants forgiveness. He makes them know that he sees how sinful they are, and he makes them feel how vile and
leprous they are. His justice withers their pride; his judgment appals their heart. They are humbled in the very dust, and made to cry out - each man trembling for his
own soul - "God be merciful to me, a sinner!"

Not till this gracious work of conviction is fully wrought does the Lord appear with the glorious proclamation that whosoever believeth in the Lord Jesus shall have his
sins covered. That proclamation. I have now openly to publish and personally to deliver to you. With your outward ears you may have heard it hundreds of times. It is
old, yet ever new. Whosoever among you, knowing himself to be guilty, will come and put his trust in Jesus Christ, shall have his sins covered. "Can God do that?" Yes,
he can. He alone can cover sin: Against him the sin was committed. It is the offended person who must pardon the offender. No one else can. He is the King. He has
the right to pardon. He is the Sovereign Lord, and he can blot out sin. Beside that, he can cover it lawfully, for the Lord Jesus Christ (though ye know the story, let me
tell it again - the song of redemption always rings out a charming melody), Jesus Christ, the Father's dear Son, in order that the justice of God might be vindicated, bare
his breast to its dreadful hurt, and suffered in our room, and place, and stead, what we ought to have suffered as the penalty of our sin. Now the sacrifice of God
covers sin - covers it right over; and he more than covers it, he makes it cease to be. Moreover, the Lord Jesus kept the law of God, and his obedience stands, instead
of our obedience; and God accepts him and his righteousness on our behalf, imputing his merits to our souls.

Oh! the virtue of that atoning blood! Oh! the blessedness of that perfect righteousness of the Son of God, by which he covers our sins!

There are two features of covering I should like to recall to your recollection. The one was the mercy-seat or propitiatory, over the golden ark, wherein were the tables
of stone. Those tables of stone seemed, as it were, to reflect the sins of Israel. As in a mirror they reflected the transgression of God's people. God was above, as it
were, looking down between the cherubic wings. Was he to look down upon the law defied and defiled by Israel? Ah! no; there was put over the top of the ark, as a
lid which covered it all, a golden lid called the mercy-seat, and when the Lord looked down he looked upon that lid which covered sin. Beloved, such is Jesus Christ,
the covering for all our sins. God sees no sin in those who are hidden beneath Jesus Christ.

There was another covering at the Red Sea. On that joyous day when the Egyptians went down into the midst of the sea pursuing the Israelites, at the motion of Moses'
rod the waters that stood upright like a wall leapt back into their natural bed and swallowed up the Egyptians. Great was the victory when Miriam sang, "The depths
have covered them. There is not one of them left." It is even so that Jesus Christ's atonement has covered up our sins. They are sunk in his sepulcher; they are buried in
his tomb. His blood, like the Red Sea, has drowned them. "The depths have covered them. There is not one of them left." Against the believer there is not a sin in God's
Book recorded. He that believeth in him is perfectly absolved. "Thou hast covered all their sin." I shall not have time to dwell upon the sweetness of this fact, but I invite
you that believe to consider its preciousness; and I hope you who have not believed will feel your mouth watering after it; to know that every sin one has ever
committed, known and unknown, is gone - covered by Christ. To be assured that when Jesus died he did not die for some of our sins, but for all the sins of his people;
not for their sins up till now, but for all the sins they ever will commit! Well does Kent put it: -

"Here's pardon for transgressions past,
It matters not how black they're cast
And O, my soul, with wonder view
For sins to come here's pardon too."

The atonement was made before the sin was committed. The righteousness was presented even before we had lived. "Thou hast covered all their sin. It seems to me as
if the Lamb of God, slain from before the foundation of the world, had in the purpose of God, from the foundation of the world, covered all his people's sins. Therefore,
we are accepted the Beloved, and dear to the Father's heart. Oh! what a joy it is to get a hold of something like this truth, especially when the truth gets a hold of you -
when you can feel by the inwrought power and witness of the Holy Ghost that your sins are covered - that you dare stand up before a rein-trying, heart-searching God,
and give thanks that every transgression you ever committed is hid from the view of those piercing eyes through Jesus Christ your Lord.

Some   people(c)think
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father's word is never presumption. I like to credit my Father's word. "He that believeth in him is not condemned." Condemned I am not, for I know I do believe in him.
"Who is he that condemneth? It is Christ that died, yea, rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us."
we are accepted the Beloved, and dear to the Father's heart. Oh! what a joy it is to get a hold of something like this truth, especially when the truth gets a hold of you -
when you can feel by the inwrought power and witness of the Holy Ghost that your sins are covered - that you dare stand up before a rein-trying, heart-searching God,
and give thanks that every transgression you ever committed is hid from the view of those piercing eyes through Jesus Christ your Lord.

Some people think we ought not to talk thus, that it is presumptuous. But really there is more presumption in doubting than there is in believing. For a child to believe his
father's word is never presumption. I like to credit my Father's word. "He that believeth in him is not condemned." Condemned I am not, for I know I do believe in him.
"Who is he that condemneth? It is Christ that died, yea, rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us."

Beloved, the covering is as broad as the sin. The covering completely covers, and for ever covers; for as God sees to-day no sin in those who are washed in Jesus'
blood, so will he never see any. You are accepted with an acceptance that nothing can change. Whom once he loves he never leaves, but loves them to the end. The
reason of his love to them does not lie in their merits nor their charms; the cause of love is in himself. The ground of his acceptance of them is in the person and work of
Christ. Whatever they may be, whatever their condition of heart may be, they are accepted, because Christ lived and died. It is not a precarious or a conditional, but an
eternal acceptance.

Would you enjoy the blessedness of this complete covering? Cowering down beneath the tempest of Jehovah's wrath, which you feel in your conscience, would you
obtain this full remission? Behold the gates of the City of Refuge which stand wide open. The grace of our Lord Jesus Christ is proclaimed! to the thirsty, needy,
laboring, weary soul. Not merely open are the gates, but the invitation to enter is given. "Come unto me all ye that labor and are heavy laden, and I will give you rest."
You are bidden to lay hold upon eternal life. The way of doing so is simple. No works of yours, no merits, no tears, no preparations are required, but trust - trust - that
is all. Believe in Jesus. Rely upon him; depend upon him; depend upon him. I have heard of Homer's Iliad being enclosed in a nutshell, so small was it written; but here
is the Plain Man's Guide to Heaven in a nutshell. Here is the essence of the whole gospel in one short sentence. "Believe in the Lord Jesus Christ, and thou shalt be
saved." Trust him; trust him. That is the meaning of that word believe. Depend upon him, and as surely as thou doest it, nor death, nor hell, nor sin shall ever separate
thee from the love of him whom thou hast embraced, from the protection of him in whose power thou hast taken shelter. The Lord lead you to cower beneath his
covering wings, and grant you to be found in Christ, accepted in the Beloved. So shall your present peace be the foretaste of your eternal felicity. Amen.

The Feast of the Lord
Sermon No. 3501

Published on Thursday, March 2nd, 1916.

At the Metropolitan Tabernacle, Newington. On Lord's-day Evening, August 6th, 1871.

"For as often as ye eat this bread and drink this cup,
ye do show the Lord's death till he come." - 1 Corinthians 11:26.

I Think we cannot too often explain the meaning of the two great Christian ordinances - baptism and the Supper of the Lord; for it is essential to our profiting by them
that we understand them. If we do not know what they mean, they certainly cannot convey to us any blessing whatever. They are not mere channels of grace in
themselves, apart from our understanding being exercised, and our hearts being moved by them. Very soon the best ordinance in the world will become a mere form,
and will even degenerate into superstitious practice, unless it be understood; and we must not always take it for granted that the meaning of the simplest emblem is
understood. Line upon line, precept upon precept, here a little, and there a little, must still be the motto of the Christian minister. We must explain, explain, and explain
again, or else men will satisfy themselves with the outward form, and not reach to the teaching which the forms were intended to convey. Our text deals with the supper
of our Lord, and we will read it again. "As often as eat this bread and drink this cup, ye do show the Lord's death till he come."

The first point of the text is what we do - we "show." Then, what do we show, and how? And then, who show it - "ye do show the Lord's death." And then, when? -
"as often" - "till he come." First, then, when we come to the Lord's table: -

I. What We Do.

We "show." That word has two or three meanings. They all melt into one, but we shall get at it better by dividing it. It is meant here by showing Christ's death that we
declare it. When the emblems are placed upon the table - bread and wine and we gather around it, we declare our firm belief that Jesus, the Son of God, descended
into this world and died as a sacrifice for sin upon the arose. It has been found that if a great event is to be kept in mind in succeeding ages, there must be some
memorial of it. Men by degrees forget it, and even come to be dubious as to whether such an event did occur. Sometimes a stone has been set up - a monument - but
this has not always been most effective. God, when he would have the children of Israel remember that he brought them out of Egypt with a high hand and an
outstretched arm, did not bid them set up a monument, but he ordained a ceremony which was to be practiced on a certain day. It was called "The Passover," and the
slaughter of the lamb and the eating of it became a yearly declaration by the people of Islam that they believed that God brought their fathers up out of the house of
bondage. So effective has this been that men have often used the same device. When the Jewish people escaped from the plot which was laid by Haman, through the
wisdom of Mordecai and Esther, they ordained the keeping of the feast of Purim, that they might have in perpetual memory the goodness of God towards his people.

And you know how, in our own English history and in the history of other countries, certain rites and ceremonies have been ordained in order that there might be a
perpetual memorial, a declaration made that such and such a thing did occur. Now that more than eighteen hundred years ago Jesus Christ, of the seed of David, died
upon Calvary by crucifixion, we do here protest and declare. We set forth again to a world that is skeptical and denies the fact which is its brightest hope - we set forth
our confident belief that so it was; and as long as this ordinance shall be celebrated, there shall be a standing proof in the world that that was the case.

But to set forth means more than to declare. It signifies, in the next place to represent. There is in the Lord's Supper a representation of the death of Christ. Men, when
they have found an event to be interesting and remarkable, have often devised ways of representing it to the people that they might understand it.

With regard to our Lord's death, there are some who hang up pictures on the wall; they think the use of the crucifix and so on to be proper. I find no teaching of that
kind in the Word of God. I do find that too often such things lead to idolatry. And what shall we say of these miracle - plays which, even in these modern times, have
been carried out, in which the death of our Lord Jesus Christ is travestied? They seem to be shocking to the Christian mind. But here, in a very simple manner, you
have God's own appointed way of representing to ourselves and to onlookers the death of our Lord. This is the Christian's "show" - we show the death of Christ here
by a divine appointment. I shall, farther on, show how it is so, and that the breaking of bread and the pouring forth of wine - the use of those two emblems - is a most
telling, most suggestive, most instructive method of representing the death of Christ. There are two other ways of representing it - the one the pencil of the evangelist
which has drawn the death of Christ in the Word of God; the other is the preaching of the gospel. It is the preacher's business to set forth Christ crucified - evidently
crucified among you. The three ways that God has ordained of representing the death of Christ are the Word read, the Word preached, and this blessed ordinance of
the Supper of the Lord.

To "show." This means to declare, to testify; and it means also to represent. But it has a third meaning: it means also to hold forth, to make manifest, to publish, to call
attention to. Now it has been a matter of fact that when the Jesuit missionaries went to China and converted a great many to what they called the Christian faith, they
 Copyright
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                                  Christ died. ForCorp.
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have no other Christianity than this, that Christ died and rose again, and we cannot come to the Lord's table without showing it. The Jesuit could, because it would
puzzle the wisest man to see the death of Christ in the Mass. He might sit and look at a hundred Masses before he knew what it meant. But the moment we gather
the Supper of the Lord.

To "show." This means to declare, to testify; and it means also to represent. But it has a third meaning: it means also to hold forth, to make manifest, to publish, to call
attention to. Now it has been a matter of fact that when the Jesuit missionaries went to China and converted a great many to what they called the Christian faith, they
never mentioned the fact that Christ died. For years they concealed it, lest the people should be shocked Now we, on the other hand, put that first and foremost. We
have no other Christianity than this, that Christ died and rose again, and we cannot come to the Lord's table without showing it. The Jesuit could, because it would
puzzle the wisest man to see the death of Christ in the Mass. He might sit and look at a hundred Masses before he knew what it meant. But the moment we gather
around this table and break bread, and pour out wine, whoever asks us, "What mean ye by this ordinance? the answer is prompt - the wayfaring man, though a fool,
need not err in this - "We set forth to you that Jesus died." "God forbid that we should glory, save in the cross of our Lord Jesus Christ." We are not ashamed of a
crucified Savior. We have heard of some in these days who are always preaching a glorified Christ. We wish them such success as their ministry is likely to bring; but
for us we preach a crucified Christ - "Christ and him crucified"; for it is here, after all, that the salvation of the sinner lies. Christ glorified is precious enough - oh! how
unspeakably precious to a soul that is saved! - but first and foremost to a dying world it is Christ upon the cross that we have to declare. And, therefore, when we
come to the Communion table we do three things. We assert the fact that Jesus died; we represent that fact in emblem, and then we thus press it upon the attention of
men. We desire them to observe it; we ask them to mark it; we tell them that this is the sum and substance of all the gospel that we were sent to preach, "God hath set
forth Christ to be a propitiation for our sins."

Thus I have opened up the meaning of the word to "show." This is what we do. Now the second point is, my brethren: -

II. What We Show, And How
It is said in the text, "As often as ye eat this bread and drink this cup, ye do show the Lord's death." How do we show it? What do we show? Well, first of all, we
show that God has set forth Christ for men. The table is spread; there is bread on it; there is the cup upon it. What for? Not for beasts. Here is the food of men. It is set
there for men. It is intended that the bread should be eaten, that the wine should be drunk. Everybody who sees a table spread knows at once that there are
preparations for a meal or a festival. Now God has set forth Christ for men. There is in Christ what man wants. As bread meets his hunger, as the cup meets his thirst,
so Christ meets all the spiritual wants of mankind. And the soul that would live, and the soul that would rejoice, must come to God's provision for his living and his
rejoicing, and that provision is to be found in Jesus Christ crucified. God set forth Christ of old. Even in the garden, he set him forth in the first promise. He continued to
set him forth by all the prophets, and in this last day every veil has been taken away by an open Bible inviting all comers. God has set forth the bread of life to the sons
of men. And you to-night will show that fact. When you see that table uncovered, you have a representation. God has made a feast of fat things for the sons of men in
the person of Jesus Christ. The feast consists of bread and wine. Now in this we represent Christ's human person, Christ's humanity. That he is no myth, but real flesh,
is taught by the bread being on the table - that he was no phantom, but that real blood coursed through his veins as through ours - that the Lord of life and glory was,
like ourselves, a real man, in humanity in all respects like to ourselves, sin alone excepted. There shall be no phantom feast upon the table, and the materialism that is
there is meant to show that he was a man, a real man
"Who once on Calvary died,
When streams of blood and water ran
Down from his wounded side."

But the next thing we show forth is his death. We have his person; then we have his death - observe how. Recording to the Romish Church, the most of the people are
only to participate in the bread - the wafer. Now such persons never show Christ's death at all, for the text says, "As often as ye eat this bread and drink this cup, ye
show Christ's death." It is only by the two that you show his death at all. The bread represents the body, but the cup must represent the blood, or else you have no
token of his suffering - no emblem of his death. Cannot the two be mixed together? No, for if the blood and flesh be together, you have the living man. It is when the
blood flows - when the lifeblood ebbs from the body, and the body is bloodless, that then you have the wine as a token of death; and the separation of the two - the
use of the two emblems - is absolutely needful to set forth death. The more you think this the more you see in it. The emblem is the simplest in the world, but yet the
most instructive. Take either one of the elements - the bread, how it typifies Christ's suffering! Here was the corn bruised beneath the thresher's flail; then was it cast
into the ground. It sprung up and ripened, and had to be cut down with the sickle; then it had to be threshed; then ground in the mill; then was it baked in the oven. A
whole series of sufferings, if I may use the term, it had to pass through before it became proper food for us. And so must our Savior pass through sufferings innumerable
before he could become food for our souls, and redeemer of our spirits. As for that which is in the cup, it was trodden beneath the foot in the wine-press - its juice was
pressed forth. So in the wine-press of Jehovah's wrath was Christ pressed before he could become the wine that maketh glad both God and man. Both emblems
represent suffering, each one separately, but put together they bring forth the idea of death, "and as often as ye eat this bread and drink this cup, ye do show the Lord's
death."

But more than this; we show that God set forth Christ; we show his person as a real man; we show his sufferings and his death; but next we show our participation in
the same, for it is not "as often as ye look at this bread," or "as ye gaze upon this cup," but "as often as ye eat this bread and drink this cup." Christ saves us not until we
do receive him by an act of faith. The bread satisfies no hunger while it rests upon the table, and a draught from the cup quenches no thirst until it really is drunk. So the
precious blood of Jesus Christ our Savior must be received by our faith. We must believe in him to the saving of our souls. Now how simple a matter is eating! It
matters not, unless a man be dead - he wants little teaching to know how to eat. It is as simple as a natural act - he puts food into his mouth. It is just so here. There is
the Savior, and I take him - that is all. It seems to me to be even a more complex act to eat than simply to trust in Jesus, yet is it a very simple thing. The idiot can eat.
No matter how guilty a man, he can eat; no matter how dark and despairing his fears, he can eat; and O poor soul, whoever thou mayest be, there shall be no want of
wit or merit that shall keep thee back from Christ. If thou art willing to have him, thou mayest have him. The act of trusting Christ makes Christ as much thy own as the
eating of the bread. Suppose some difficulty were raised about whether a piece of bread was mine. Well, the legal question would take a long time to decide. I cannot
produce the document, nor find the witnesses to prove it is mine. But there is one little fact, I think, which will settle it - I have eaten it. So if the devil himself were to
say that Christ is not mine, I have believed on him; and if I have believed on him, he is mine just as surely as when I have eaten a piece of bread there can be no
question about its being mine. Now we set forth to-night, by eating bread and drinking of the cup, the fact that Jesus Christ is our Savior, and we take him by simple
faith to be our all in all.

But there is more teaching still. The bread and wine, are being eaten and drunk, are assimilated into the system; they minister strength to bone, sinew, muscle; they build
up the man. And herein is teaching. Christ believed in is one with us - "Christ in us the hope of glory. "We have heard persons talk of believers falling from grace and
losing Christ. No, sir, a man has eaten bread - he ate it yesterday. Will you separate that bread from the man? Will you trace the drops that came from the cup, and
fetch them out of the man's system? You shall more easily do that than you shall take Christ away from the soul that has once fed upon him. "Who shall separate us
from the love of God, which is in Christ Jesus our Lord?" He is in us a well of water springing up into everlasting life. See then how large a letter Christ has written to us
with these pens - how in this bread and this wine, eaten and drunk, he has taught us wondrous mysteries - in fact, the whole Christian faith is, in brief, summed up here
upon this table.

And now we must remark upon what it is we show forth, and how we do it. We do this very simply. Certain churches must go about this business in a very mysterious
manner - a great deal of machinery is wanted - a plate becomes a paten, and a cup becomes a chalice, and a table, ah! that has vanished and turned into an altar. The
whole thing is turned topsy-turvy until it is very questionable in the Church of Rome whether there is any supper at all; for if you introduce the altar, you have put away
the table and done away with the whole thing. It is another ordinance, and not the ordinance which Christ established. One would suppose that when the Apostles first
went out to preach, if the religion of the Romish Church be that of the Scripture, they would have needed, each of them, a wagon to carry with them the various
paraphernalia necessary for the celebration of their services. But here, wherever there is a piece of bread, and wherever there is a cup, we have the plain, but instructive
emblems
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Let us keep this ordinance in its pure simplicity. Let us never add anything to it by our own devising by way of fancying that we are honoring God by garnishing his
table. Let us plainly show Christ's death, and as we do it plainly we should also do it festively. Is it not delightful to reflect that our Lord has not ordained a mournful
whole thing is turned topsy-turvy until it is very questionable in the Church of Rome whether there is any supper at all; for if you introduce the altar, you have put away
the table and done away with the whole thing. It is another ordinance, and not the ordinance which Christ established. One would suppose that when the Apostles first
went out to preach, if the religion of the Romish Church be that of the Scripture, they would have needed, each of them, a wagon to carry with them the various
paraphernalia necessary for the celebration of their services. But here, wherever there is a piece of bread, and wherever there is a cup, we have the plain, but instructive
emblems which our Savior bade us use. "He took bread and break it. "He did drink of the cup, and passed it to his disciples, and said, "Drink ye all of it."

Let us keep this ordinance in its pure simplicity. Let us never add anything to it by our own devising by way of fancying that we are honoring God by garnishing his
table. Let us plainly show Christ's death, and as we do it plainly we should also do it festively. Is it not delightful to reflect that our Lord has not ordained a mournful
ceremony in which to celebrate his death: it is a feast. You would suppose by the way that some come that it is a funeral, but it is a feast, and joy becomes a feast; and
when, according to the example of Christ, we recline at our ease in the nearest approach to the posture in which the Oriental lay along at the table, and when we come
with joyful heart, blessing the Lord Jesus that though our sins put him to death, yet his death has put to death our sins, then it is that we celebrate his death as he would
have us celebrate it - not as an awful tragedy, in which we try to provoke our indignation against the Romans or the Jews, but as a hallowed festival, in which the King
himself comes to the table, and his spikenard gives forth a sweet smell, and our spirit is refreshed.

And once more, this way of showing Christ's death is one of communion. Now one person cannot do it; many must come together. Ye must eat and drink together to
celebrate this, your Lord's death. And is not this delightful, for in this cup we have fellowship with him and with one another? We, being many, have one bread; we,
being many, have one cup - one family at one table with one common head, the Lord Jesus, who is all in all to us. Oh! I bless his name that whereas he might have
ordained a way of our showing his death which would have been mournful, or a way which would have been solitary, he has selected that which is joyful, and that
which is full of good fellowship, so that saints below and himself can meet together in the festival of love and show his death until he come, in the breaking of bread and
the pouring forth of wine. Thus I have tried to show what it is we show, and how we show it. Now thirdly: -

III. Who Are To Show It?

Who show it? "As often as ye eat this bread and drink this cup, ye do show the Lord's death." The "ye," then includes all the saints of God - all who come to the table,
who eat this bread and drink this cup; and truly a very pleasing thought arises from this. Here is a way of showing Christ's death in which all who love Christ have a
share. You cannot all show it from the pulpit; gifts are not equally distributed; but you all alike share in this showing of his death - in this special way, which he himself
celebrated for our example, and which he delivered to his servant Paul, expressly that it might stand on record. Now if Paul himself were here, he could not show
Christ's death alone at the Lord's Supper. He must ask some of his poorer brethren to come with him. If the minister of a church should be full of the Holy Ghost, yet
could he not show forth Christ's death here in this peculiar way. He must say to his brethren, "Come, brethren and sisters; it says ' ye,' as often as ye eat this bread and
drink this cup." Here we are to-night, as we sit here, all brought into a blessed equality in the act of using the same outward sign, and of performing the Master's will in
the same way.

"But," says ones "doth every man who comes to the table, and eats and drinks, show Christ's death? Notice how the verse which follows my text puts a bar to that.
"Let a man examine himself, and so let him eat of this bread." It must be taken for granted that the man has examined himself - that he comes there as a true believer in
Jesus - that he comes there with the full intent to show Christ's death; and if he does that, such a man is showing Christ's death. I am very earnest, dear brethren and
sisters, as it has been a long time since I have met with you - having been kept away so long by sickness, though I have been with my brethren below stairs - I am
anxious that we should indeed show Christ's death to-night. Let us do it to ourselves. I find that the text may either be read in the indicative or in the imperative mood. It
is either "ye show Christ's death," as our version has it, or it may be "show ye Christ's death" - it is an exhortation. Oh! let us take care that we show it to ourselves.
"Show it to ourselves?" says one. Yes, it is meant for you. This is a primary meaning of the text. When you take that bread, don't think of the bread, and stay there, but
say to your own soul, "My soul, think thou of Jesus. My heart, go away now to Gethsemane. Come, ye stray thoughts; Come, ye passing vanities, begone! I must away
to where my Savior bled and died.

"Sweet the moments, rich in blessing
Which, before his cross, I spend."

I have come here to show his death; let me see him. I will ask him to permit me in spirit to put my finger into the print of the nails, and to put my hand into his side. Oh!
go not from this table satisfied with the outward emblem; press into the inner court - pray the Master to manifest himself to you as he does not unto the world. For here
is the main business - show his death to your own heart till your heart bleeds for sin; show it to your own faith till your faith feels it is all sufficient - show it to others.
You will be sure to show it to others if you show it to yourself for as others look on and mark your reverent behavior; if they cannot enter into your joy, they will be
reminded of what they have so long forgotten. Oh! brethren and sisters, let me urge each one of you that no one should be content without sharing this honor. I feel we
all have an honor to participate in showing forth the death of Christ. Let us not, in sharing the honor, bring condemnation on ourselves. But I must hasten on. The fourth
point is: -

IV. When Are We To Do It?

The text says "often" - "as often as ye eat this bread." The Holy Spirit might have used the words "when ye eat," but he did not. He teaches us by implication that we
ought to do it often. I do not think there is any positive law about it, but it looks to me as if the first Christians broke bread almost every day - "breaking bread from
house to house." I am not sure that that refers to Communion, but in all probability it does. This much is certain, that in the early Church the custom was to break bread
in memory of Christ's passion on the first day of every week, and it was always a part of the Sabbath's service when they came together to remember their Lord in this
way. How it can be thought right to leave the celebrating of this ordinance to once a year or once a quarter I cannot understand, and it seems to me that if brethren
knew the great joy there is in often setting forth Christ's death they would not be content with even once a month. But I leave that.

The other mark of time in the text is "till he come." Then this service is to end. There will be no more Lord's Suppers when Christ appears, because they will be
needless. Put out the candle - the sun has risen. Put away the emblem - here comes Christ himself. But until he does come, this will always be a most fitting ordinance. I
pleased myself with a thought I met with the other day. Our Lord Jesus Christ sat at the table and ate with his disciples, and he took the cup and he sipped it, and he
passed it round. It is being passed round still. It has not got round the table yet, it is being passed on. For 1,800 years it has been passed from hand to hand. They have
not all drunk yet; and you remember he, said, "Drink ye all of it" - all of you. Did he speak to all his elect that were to be born - to all the countless companies yet to
come? I think he did, and it is going round: and by-and-bye, when all the people of God have participated in Christ, it will cease. The cup will never be emptied till then.

"Dear dying Lamb, thy precious blood
Shall never lose its power,
Till all the ransomed Church of God
Be saved, to sin no more."

When the last has drunk of it, what then? It will come back into the Master's hands, and then will be fulfilled that word of his, "I say unto you I will not henceforth drink
of the juice of the vine till I drink it new in my heavenly Father's kingdom." And it is going round, brethren - that cup of glorious Christian fellowship of love to Christ,
the cup that is filled with Jesus' blood - it is passing round, and when it has reached his hand then we shall need no more the outward ordinance. But until then it is clear
from  the text(c)that
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but you have never come to his table. Now let me say you are in opposition to Christ. He says, "Do this till I come", you don't do it. "Oh! but I am only one," say you.
To your measure of ability you have helped to make the lord's Supper obsolete. Can you see that? If you have a right to neglect it, so have I - if I, so have all my
brethren. Then there is an end to it. My dear brother, you are doing the best you can to make Christ forgotten in the world. I pray you by his own dying example and
When the last has drunk of it, what then? It will come back into the Master's hands, and then will be fulfilled that word of his, "I say unto you I will not henceforth drink
of the juice of the vine till I drink it new in my heavenly Father's kingdom." And it is going round, brethren - that cup of glorious Christian fellowship of love to Christ,
the cup that is filled with Jesus' blood - it is passing round, and when it has reached his hand then we shall need no more the outward ordinance. But until then it is clear
from the text that it is to be kept up. And I have a little dispute with some of you here present. You love the Lord, but you have never been baptized; you love Jesus,
but you have never come to his table. Now let me say you are in opposition to Christ. He says, "Do this till I come", you don't do it. "Oh! but I am only one," say you.
To your measure of ability you have helped to make the lord's Supper obsolete. Can you see that? If you have a right to neglect it, so have I - if I, so have all my
brethren. Then there is an end to it. My dear brother, you are doing the best you can to make Christ forgotten in the world. I pray you by his own dying example and
his express command, "This do ye in remembrance of me" - if ye have believed him, keep this, his commandment. If ye have not believed in him, then far hence! Ye
have no right to take it. But if you have believed, I beseech you stand not back for shame or fear, but eat and drink at his table till he come.

Time has gone too fast for me, and I must close. There is one lesson, however, that I cannot leave out. Until Christ come. We are taught our interim employment - what
is to occupy us until Jesus comes. Beloved brethren, until Jesus comes we have nothing left but to think of him. Till Jesus comes the main thing we have to do is to think
of and set him forth a crucified Savior. There is no food for the Church but Jesus; there is no testimony to the world but Jesus crucified. They have sometimes told us
that in this growing age we may expect to have developed a higher form of Christianity. Well, they shall have it that like it; but Christ himself has left us nothing but just
this, "Show my death till I come." The preacher is to go on preaching a dying Savior; the saint is to go on trusting that dying Savior, feeding on him and letting his soul
be satisfied as with marrow and fatness. There is nothing left us to occupy our thoughts, or to be the subject of our joy, as our dear dying Lord. Oh! let us feed on him.
Each one, personally, as a believer - let him feed on his Savior. If he has come once, come again. Keep on coming till Christ himself shall appear. As long as the
invitation stands let us not slight it, but constantly come to Christ himself and feed on him.

In conclusion, let every ungodly person here know that he has no part nor lot in this matter. Thy first business, sinner, is with Christ himself. Go thou and put thy trust in
him. Oh! go this night. Thou mayest never have another night to go in. And then when thou best believed, then obey his command in baptism, and then also come to his
table and show his death until he come. The Lord bless you for Christ's sake. Amen.

Powerful Persuasives
Sermon No. 3502

Published on Thursday, March 9th, 1916.

At the Metropolitan Tabernacle, Newington.

"All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever
the Son will reveal him. Come unto me, all ye that labor and are heavy laden, and I will give you rest." - Matthew 11:27-28.

I Have preached to you, dear friends, several times from the words, "Come unto me, all ye that labor and are heavy laden, and I will give you rest." There is such
sweetness in the precept, such solace in the promise, that I could fain hope to preach from it many times more. But I have no intention just now to repeat what I have
said in any former discourse, or to follow the same vein of thought that we have previously explored. This kindly and gracious invitation needs only to be held up in
different lights to give us different subjects for admiration. That it flowed like an anthem from our Savior's lips we perceive, in what connection if was spoken we may
properly enquire. He had just made some important disclosures as to the covenant relations that existed between himself and God the Father. This interesting revelation
of heavenly truth becomes the basis upon which he offers an invitation to the toiling and oppressed children of men, and assigns it as a reason why they should
immediately avail themselves of his succor. Such is the line of discourse I propose now to follow. Kindly understand me that I want to deal with the hearts and
consciences of the unconverted, and, in the power of the Holy Spirit, to plead with them that they may at once go to Jesus and find rest unto their souls. I shall require
no stories or anecdotes, no figures or metaphors, to illustrate the urgent necessity of the sinner and the generous bounty of the Savior. We will make it as plain as a
pikestaff, and as sharp as a sword, with the intention of driving straight at our point. Time is precious, your time especially, for you may not have many days in which to
seek the Lord. The matter is urgent. Oh! that every laboring, weary sinner here might at once come to Jesus and find that rest which the Savior expresses himself as so
willing to give! With all simplicity, then, let me explain to you tile way of salvation, "Come unto me, all ye that labor and are heavy laden."

The way to be saved is to come to Jesus. To come, to Jesus means to pray to him, to trust in him, to rely upon him. Each man who trusts in another may be said to
come to that other for help. Thus to trust in Jesus is to come to him. In order to do this I must give up all reliance upon myself, or anything I could do or have done, or
anything I do feel or can feel. Nor must I feel the slightest dependence upon anything that anyone else can do for me. I must cease from creature helps and carnal rites,
to rest myself upon Jesus. That is what my Savior means when he says, "Come unto me." The exhortation is very personal. "Come unto me," says he. He saith not,
come to my ministers to consult them. nor come to my sacraments to observe them, nor come to my Bible to study its teaching - interesting and advantageous as under
some circumstances any or all of these counsels might be; but he invites us in the sweetest tune of friendship, saying, "Come to me." For a poor sinner this is the truest
means of succor. Let him resort to the blessed Lord himself. To trust in a crucified Savior is the way of salvation. Let him leave everything else and fly away to Christ,
and look at his dear wounds as he hangs upon the cross. I am afraid many people are detained from Christ by becoming entangled in the meshes of doctrine. Some
with heterodox doctrine, others with orthodox doctrine, content themselves. They think that they have advanced far enough They flatter their souls that they have
ascertained the truth! But the fact is, it is not the truth as a letter which, saves anybody. It is the truth as a person - it is Jesus Christ who is the way, the truth, and the
life, whom we need to apprehend.

Our confidences must rest entirely upon him. "Come unto me," saith Jesus; Come unto me, and I will give you rest."

The exhortation is in the present tense. "Come" now; do not wait; do not tarry; do not lie at the pool of ordinances but come unto me; come now at once, immediately,
just where you are, just as you are. Wherever the summons finds you, rise without parley, without an instant's delay. "Come." I know that the human mind is very
ingenious, and it is especially perverse when its own destruction is threatened. By some means or other it will evade this simple call. "Surely," says one, "there must be
something to do besides that." Nay, nothing else is to be done. No preliminaries are requisite. The whole way of salvation is to trust in Jesus. Trust him now. That done,
you are saved. Rely upon his finished work. know that he has meditated on your behalf. Commit thy sinful self to his saving grace. A change of heart shall be yours. All
that you need he will supply.

"There is life in a look at the crucified One;
There is life at this moment for thee."

So sweet an invitation demands a spontaneous acceptance. Come just as you are. "Come unto me," saith Christ. He does not say, "Come when you have washed and
cleansed yourself." Rather should you come to be cleansed. He does not say, "Come when you have clothed yourself and made yourself beautiful with good works."
Come to be made beautiful in a better righteousness than you can wear. Come naked, and let him gird thee with fine linen, cover thee with silk, and deck thee with
jewels. He does not say, "Come when your conscience is tender, come when your heart is penitent, when your soul is full of loathing for sin, and your mind is
enlightened with knowledge and enlivened with joy. But ye that labor, ye that are heavy laden, he bids you to come as you are. Come oppressed with your burdens,
begrimed with your labors, dispirited with your toils. If the load that bends you double to the earth be upon your shoulders? just come as you are. Take no plea in your
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He puts the matter very exclusively. "Come unto me, all ye that labor and are heavy laden." Do nothing else but come to him. Do you want rest? Come to him for it.
Come to be made beautiful in a better righteousness than you can wear. Come naked, and let him gird thee with fine linen, cover thee with silk, and deck thee with
jewels. He does not say, "Come when your conscience is tender, come when your heart is penitent, when your soul is full of loathing for sin, and your mind is
enlightened with knowledge and enlivened with joy. But ye that labor, ye that are heavy laden, he bids you to come as you are. Come oppressed with your burdens,
begrimed with your labors, dispirited with your toils. If the load that bends you double to the earth be upon your shoulders? just come as you are. Take no plea in your
mouth but this - he bids you come. That shall suffice as a warrant for your coming, and a security for your welcome. If Jesus Christ bids you, who shall say you nay?

He puts the matter very exclusively. "Come unto me, all ye that labor and are heavy laden." Do nothing else but come to him. Do you want rest? Come to him for it.
The old proverb hath it that betwixt two stools we come to the ground." Certainly, if we trust partly in Christ and partly in ourselves, we shall fall lower than the ground.
We shall sink into hell. "Come unto me" is the whole gospel. "Come unto me." Mix nothing with it. Acknowledge no other obedience. Obey Christ, and him alone.
Come unto me. You cannot go in two opposite directions. Let your tottering footsteps bend their way to him alone. Mix anything with him, and the possibility of your
salvation is gone. Yours be the happy resolve: -

"Nothing in my hands I bring:

Simply to thy cross I cling."

This must be your cry if you are to be accepted at all. Come, then, ye that labor, ye horny-handed sons of toil. Come ye to Jesus. He invites you. Ye that stew and toil
for wealth, ye merchants, with your many cares, laborers ye are. He bids you come. Ye students, anxious for knowledge, chary of sleep, burning out the midnight oil.
Ye labor with exhausted brains; therefore, come. Come from struggling after fame. Ye pleasure - seekers, come; perhaps there is no harder toil than the toil of the man
who courts recreation and thinks he is taking his ease. Come, ye that labor in any form or fashion; come to Jesus - to Jesus alone. And ye that are heavy laden; ye
whose official duties are a burden; ye whose domestic cares are a burden; ye whose daily toils are a burden; ye whose shame and degradation are a burden, all ye that
are heavy laden, come and welcome. If I attach no exclusive spiritual signification to these terms, it is because there is nothing in the chapter that would warrant such a
restriction. Had Christ said, "Some of you that labor and are heavy laden may come," I would have said "some" too. Howbeit he has not said "some," but "all" "that
labor and are heavy laden." It is wonderful how people twist this text about. They alter the sense by misquoting the words. They say, "Come ye that are weary and
heavy laden." After this manner some have even intended to define a character rather than to describe condition, so they shut out some of those who labor from the
kind invitation. But let the passage stand in its own simplicity. Let any sinner here, who can say, "I labor," though he cannot say spiritually labor, come on the bare
warrant of the word as he finds it written here; he will not be disappointed of the mercy promised. Christ will not reject him. Himself hath said it, "Him that cometh to
me I will in no wise cast out." And any man that is heavy laden, even though it may not be a spiritual burden that oppresses him, yet if he comes heavy laden to Christ,
he certainly shall find relief. That were a wonder without precedent or parallel, such as was never witnessed on earth throughout all the generations of men, that a soul
should come to Jesus, be rebuffed, and told by him, "I never called you, I never meant you; you are not the character; you may not come." Hear, O heaven! witness, O
earth! such thing was never heard of. No, nor ever shall it be heard of in time or in eternity. That any sinner should come to the Savior by mistake is preposterous. That
Jesus should say to him, "Go your way; I never called for you," is incredible. How can ye thus libel the sinner's friend? Come, ye needy - come, ye helpless - come, ye
simple - come, ye penitent - come, ye impenitent - come, ye who are the very vilest of the vile. If you do but come, Jesus Christ will receive you, welcome you, rejoice
over you, and verify to you his thrice blessed promise, "Him that cometh to me, I will in no wise cast out."

Now to the tug of war. It shall be my main endeavor to press the invitation upon you, my good friends, by the arguments which the Savior used.

Kindly look at the text. Read the words for yourselves. Do you not see that the reason why you are solemnly bidden to come to Christ is because: -

I. He Is The Appointed Mediator.

"All things are delivered unto me of my Father." God, even the Father, your Creator, against whom you have transgressed, has appointed our Lord Jesus Christ to be
the way of access for a sinner to himself. He is no amateur Savior. He has not thrust himself into the place officiously. He is officially delegated. In times of distress,
every man is at liberty to do his best for the public welfare; but the officer commissioned by his Sovereign is armed with a supreme right to give counsel or to exercise
command. Away there in Bengal, if there are any dying of famine, and I have rice, I may distribute it of my own will at my own charge. But the commissioner of the
district has a special warranty which I do not posses; he has a function to discharge; it is his business, his vocation; he is authorised by the Government, and responsible
to the Government to do it. So the Lord Jesus Christ has not only a deep compassion of heart for the necessities of men, but he has God's authority to support him. The
Father delivered all things into his hands, and appointed him to be a Savior. All that Christ teaches has this superlative sanction. He teaches you nothing of his own
conjecture. "What I have heard of the Father," he saith, "that reveal I unto you." The gospel is not a scheme of his suggestion. He reveals it fresh from the heart of God.
Remember that the promises Christ makes are not merely his surmises, but they are promises with the stamp of the court of heaven upon them. Their truth is guaranteed
by God. It is not possible they should fail. Sooner might heaven and earth pass away than one word of his fall flat to the ground. Your Savior, O sinner - your only
Savior - is one whose teachings, whose invitations, and whose promises have the seal royal of the King of kings upon them. What more do you want? Moreover, the
Father has given all things into his hands in the sense of government. Christ is king everywhere. God has appointed Christ to be a mediatorial prince over all of us - I
say over us all - not merely over those who accept his sovereignty, but even over the ungodly. He hath given him power over all flesh, that he may give eternal life to as
many as he has given him. It is of no use your rebelling against Christ, and saying, "We will not have him" - the old cry, "We will not have this man to reign over us."
How read ye in the second Psalm "Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel
together against the Lord, and against his anointed. Yet have I set my King upon my holy hill of Zion. "Christ is supreme. You will have either to submit to his scepter
willingly, or else to be broken by his iron rod like a potter's vessel. Which shall it be? Thou must either bow or be broken; make your choice. You must bend or break.
God help you wisely to resolve and gratefully relent. Has the Father appointed Christ to stand between him and his sinful creatures? Has he put the government upon
his shoulders, and given him a name called Wonderful, Counsellor, the mighty, the everlasting King? Is he Emmanuel, God with us, in God's stead? With what
reverence are we bound to receive him!

Moreover, all the treasures of wisdom and knowledge, of mercy and goodness, are laid up in Christ. You recollect when Pharaoh had corn to sell in Egypt, what reply
he made to all who applied to him, "Go to Joseph." It would have been no use saying, "Go to Joseph," if Joseph had not the keys of the garner; but he had, and there
was no garner that could be opened in Egypt unless Joseph lent the key. In like manner, all the garners of mercy are under the lock and key of Jesus Christ, "who
openeth, and no man shutteth; who shutteth, and no man openeth." When you require any bounty or benefit of God, you must repair to Jesus for it. The Father has put
all power into his hands. He has committed the entire work of mercy to his Son, that through him as the appointed mediator, all blessings should be dispensed to the
praise of the glory of his grace, wherein he hath made us accepted in the beloved. "Now, sirs, do you want to be saved? I charge you to say whether you do or not; for
if you care not for salvation, why should I labor among you? If you choose your own ruin, you need no counsel; you will make sure of it by your own neglect. But if you
want salvation, Christ is the only authorized person in heaven and earth who can save you. "There is no other name, given among men whereby we must be saved." The
Father hath delivered all things into his keeping. He is the authorised Savior. "Come unto me, then, "all ye that labor and are heavy laden." This argument is further
developed by another consideration: Christ is: -

II. A Well-Furnished Mediator,
"All things are delivered unto me," he said, "of my Father. "Sum up all that the sinner wants, and you will find him able to supply you with all. You want pardon; it is
delivered unto Christ of the Father. You want change of heart; it is delivered unto Christ of the Father. You want righteousness in which you may be accepted; Christ
has it. You want to be purged from the love of sin; Christ can do it. You want wisdom, righteousness, sanctification, and redemption. It is all in Christ. You are afraid
that if you start
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believers, being saints of God and servants of Christ, are complete in him. Between hell-gate and heaven-gate there is nothing a sinner can need that is not treasured up
in his blessed person. "It pleased the Father that in him should all fullness dwell." He is "full of grace and truth." Oh! sinner, I wish I could constrain you to feel as I do
now, that had I never come to Christ before, I must come to him now, just now. Directly I understand that: -
II. A Well-Furnished Mediator,
"All things are delivered unto me," he said, "of my Father. "Sum up all that the sinner wants, and you will find him able to supply you with all. You want pardon; it is
delivered unto Christ of the Father. You want change of heart; it is delivered unto Christ of the Father. You want righteousness in which you may be accepted; Christ
has it. You want to be purged from the love of sin; Christ can do it. You want wisdom, righteousness, sanctification, and redemption. It is all in Christ. You are afraid
that if you start on the road to heaven, you cannot hold on. Persevering grace is in Christ. You think you will never be perfect; but perfection is in Christ, for all
believers, being saints of God and servants of Christ, are complete in him. Between hell-gate and heaven-gate there is nothing a sinner can need that is not treasured up
in his blessed person. "It pleased the Father that in him should all fullness dwell." He is "full of grace and truth." Oh! sinner, I wish I could constrain you to feel as I do
now, that had I never come to Christ before, I must come to him now, just now. Directly I understand that: -

"Thou, O Christ, art all I want,
More than all in thee I find."

Why, then, should I not come? Is it because I want something before I come? Make the question your own. Where are you going to seek it? All things are delivered
unto Christ. To whom should you go for ought you crave? Is there another who can aid you when Christ is in possession of all? Do you want a tender conscience?
Come to Christ for it. Do you want to feel the guilt of your sin? Come to Christ to be made sensitive to its shame. Are you just what you ought not to be? Come to
Christ to be made what you ought to be, for everything is in Christ. Is there any, thing that can be obtained elsewhere and brought to him? The invitation to you is
founded upon the explanation that accompanies it. "All things are delivered unto me of my Father"; therefore, Come unto me all ye that labor and are heavy laden, and I
will give you rest." The argument is so exclusive, that it only wants a willing mind to make it welcome. Only let God the Holy Spirit bless the word, and sinners will
come to Christ, for unto him shall the gathering of the people be. Now note the next argument. Come to Christ, ye laboring ones, because: -

III. He Is An Inconceivably Great Mediator.

Where do I get that? Why, from this - that no man knows him but the Father. So great is he, so good, so full of all manner of precious store for needy sinners. No man
knows him but the Father. He is too excellent for our puny understanding to estimate his worth. None but the infinite God can comprehend his value as a Savior. Has
anyone here been saying, "Christ cannot save me; I am such a big sinner"? You don't know him, my friend you don't know him. You are measuring him according to
your little insignificant notions. High as the heavens are above the earth so high are his ways above your ways, and his thoughts than your thoughts. You don't know
him, sinner, and no one does know him but his Father. Why, some of us who have been saved by him, thought when we saw the blessed mystery of his substitutionary
sacrifice, that we knew all about him; but we have found that he grows upon our view the nearer we approach, and the more we contemplate him. Some of you have
now been Christians for thirty or forty years, and you know much more of him than you used to do; but you do not know him yet; your eyes are dazzled by his
brightness; you do not know him. And the happy spirits before the throne who have been there, some of them, three or four thousand years, have hardly begun to spell
the first letter of his name. He is too grand and too good for them to comprehend. I believe that it will be, the growing wonder in eternity to find out how precious a
Christ, how powerful, how immutable - in a word, how divine a Christ he is. in whom we have trusted. Only the infinite can understand the infinite. "God only knows
the love of God,"and only the Father understands the Son. Oh! I wish I had a week in which to talk on this, instead of a few minutes! You want a great Savior? Well,
here he is. Nobody can depict him, or describe him, or even imagine him, except the infinite God himself. Come, then, poor sinner, sunken up to your neck in crime,
black as hell - come unto him. Come, all ye that labor and are heavy laden, and prove him to be your Savior. The fact that no one knows how great a Savior he is
except his Father may encourage you. Now for another argument. Come to him because: -

IV. He Is An Infinitely Wise Mediator.

He is a mediator who understands both persons on whose behalf he mediates. He understands you. He has summed and reckoned you up, and he has made you out to
be a heap sin and misery, and nothing else. The glory of it is that he understands God, whom you have offended, for it is written, "Neither knoweth any man the Father,
save the Son," and he knows the Father. Oh! what a mercy that is to have one to go before God for me who knows him intimately. He knows his Father's will; he
knows his Father's wrath. No man knows it but himself. He has suffered it. He knows his Father's love. He alone can feel it - such love as God felt for sinners. He
knows how his Father's wrath has been turned away by his precious blood; he knows the Father as a Judge whose anger no longer burns against those for whom the
Atonement has been made. He knows the Father's heart. He knows the Father's secret purposes. He knows the Father's will is that whosoever seeth the Son and
believeth on him shall have everlasting life. He knows the decrees of God, and yet he says, "Come unto me all ye that labor and are heavy laden, and I will give, you
rest." There is nothing in that contrary to the decrees of God; for Jesus knows what the decrees are, and he would not speak in contradiction to them. He knows God's
requirements. Sinner, whatever it is God requires of you, Christ knows what they are, and he is ready to meet them. "The law is holy, and just, and good," and Jesus
knows it, for the, law is in his heart. Justice is very stern, and Jesus knows it, for Jesus has felt the edge of the sword of justice, and knows all about it. He is fully
equipped for the discharge of his mediatorial office, and those that put their trust in him shall find that he will bear them through. Often, when a prisoner at the bar has a
barrister who understands his work, and is perfectly competent for the defense, his friends say to him, "Your case is safe, for if there is a man in England who can get
you through, it is that man." But my Master is an advocate who never lost a case. He has a plea at the throne of God that never failed yet. Give him - oh! give him your
cause to plead, nor doubt the Father's grace. Poor sinner, he is so wise an advocate that you may well come to him, and he will give you rest. But I must not weary
you, although there is a fullness of matter on which I might enlarge. With one other argument I conclude: -

V. He Is An Indispensable Mediator.

The only mediator, so the text says. "Neither knoweth any man the Father, save the Son." Christ knows the Father; no one else knows him, save the Son. There is none
other that can approach unto God. It is Christ for your Savior, or no Savior at all. Salvation is in no other; and if you will not have Christ, neither can you have
salvation. Observe how that is. It is certain that no man knows God except Christ. It is equally certain that no man can come, to God except by Christ. He says it
peremptorily; "No man cometh to the Father but by me." Not less certain is it that no man can please the Father except through Christ, for "without faith it is impossible
to please him." No faith is worth having except the grace that is founded and based upon the Lord Jesus Christ, and him only. Oh! then, souls, since you are shut up to
it by a blessed necessity, say at once, "I will to the gracious Prince approach, and take Jesus to be my all in all. "If I might hope you would do this early, I could go
back to my home and retire to my bed, praising God for the work that was done, and the result that was achieved. Let us reiterate again and again the gospel we have
to declare, the very essence of the gospel it is which we proclaim. Trust your souls with Jesus, and your souls are saved. He suffered in the room, and place, and stead
of all that trust him. If you rely upon him by an act of simple faith, the simplest act in all the world, immediately you so rely you are forgiven, your transgressions are
blotted out for his name's sake. He stands in spirit among us at this good hour, and says, "Come unto me, all ye that labor and are heavy laden"; and he gives you these
arguments, which ought to convince you. I pray they may. He is an authorized Savior, and a well-furnished Savior. He is the friend of God, and the friend of man. God
grant you may accept him, and find the boon which he alone can bestow. Amen.

Joy in Salvation
Sermon No. 3503

Published on Thursday, March 16th, 1916.

At the Metropolitan Tabernacle, Newington. On Lord's-day Evening, July 30th, 1871.

"ICopyright   (c)in2005-2009,
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                    thy salvation." - PsalmMedia
                                           9:4. Corp.                                                                                                   Page 145 / 185

I Desire to continue the topic of the morning,* only we will look at another side of the same important matter.
Published on Thursday, March 16th, 1916.

At the Metropolitan Tabernacle, Newington. On Lord's-day Evening, July 30th, 1871.

"I will rejoice in thy salvation." - Psalm 9:4.

I Desire to continue the topic of the morning,* only we will look at another side of the same important matter.

We spoke this morning, as you have not forgotten, upon these words, "Your own salvation." I trust most of us - would God I could hope all of us - were earnest about
our own personal salvation. To those who are earnest this second text will be the complement of the first. They desire that their own salvation shall be secure; it is their
own salvation when they obtain it; but here is the guide as to what is the right salvation - what our own salvation ought to be. It is not our own in another sense; it is
God's. "I will rejoice in thy salvation." While it becomes our own by an act of faith, it is not our own so that we can claim any merit or take any part of the glorying to
ourselves. The only salvation that is worth being our own is that which is God's. "I will rejoice in thy salvation." Having this morning somewhat at length explained what
salvation is, showing that it was not a mere deliverance from wrath to come, but from the present wrath of God, and yet more essentially from sin, from the power of
evil within us, there is no need that we should go over that again, I trust; but we shall begin by noticing the speciality which is in the text, dwelling upon the divine
salvation. "I will rejoice in thy salvation." So, then, we look at once at: -

I. A Divine Salvation.

The salvation we have already spoken of is God's, and it is God's salvation in many ways. It was his in the planning. None but himself could have planned it. In his
infinite wisdom he devised it. The salvation which is revealed in the person of Jesus Christ, in the gospel is every part of it in all its architecture the fruit of divine skill.
We may say, "Or with whom took he counsel, and who instructed him, and who taught him knowledge?" In every part the divine hand may be seen; it is of God's
planning and ordaining, or ever the earth was. So is it of God's providing. You have salvation wrapped up in the gift of the person of Jesus Christ. All of it lies in Christ.
Because he died, our sin is put away. Because he lives, we shall live also. And Christ is the pure gift of God. All salvation is in him, and, therefore, all salvation is thus
procured by God. It is God's salvation. And what is more, God not only plans and procures, but he also applies salvation. I believe in free agency, but I never yet met
with a Christian man who was able to say that he came to Christ of his own free will without being drawn by the Spirit of God. Whatever our doctrinal view may be,
the experimental fact is the same in every case. All believers will confess that they are God's workmanship, created anew in Christ Jesus. "No man can come unto me
except the Father which hath sent me draw him." There is a want of power. "Ye will not come unto me that ye might have life." There is a want of will, and the Spirit of
God, therefore, applies the salvation which God has planned, and which God has provided. And as the first application of this salvation is of God, so is it all the way
through. I do not believe, dear brethren, that our religion is like the action of a clock wound up at first by a superior hand, and then left to go alone. No! every day the
Holy Ghost must continue to work upon us, and in us, to will and to do according to God's good pleasure. And if you and I should ever get right up to the gate of pearl,
and should hear the songs of the blessed within that gate, we should not be able to take the last step, but should turn back to our sin and folly even, if he that began a
good work in us should cease to carry it on. He is Alpha and Omega, the beginning and the ending. "Salvation is of the Lord," from first to last. He makes the rough
draft of it, in conviction, upon our conscience; he goes on to complete the picture; and if there be one touch in the picture that is not of God, it is a blot upon it. If there
be anything of the flesh, it will have to be wiped out; it is not consistent with the work of God. Of God is it in all respects. Now we know that this salvation is of God,
not only because we are told that he planned it, and provided it, and applies it, but because it has the marks of God upon it. There is a certain line of poetry; I know it is
Shakespeare's. Well, you know, I cannot quite tell you why, but yet I am sure no one ever wrote exactly in that way. I am reading the Psalms through, and I read and I
say, "That is David's." I observe certain critics who say, "No, this belongs to the time of the captivity." I am certain it does not. And why? Because there is a Davidic
ring about it, you know. The son, of Jesse, and he alone, could have said such things. Now in salvation there are the marks of divine authorship. I once saw a painting
by Titan at Venice, and he had written, "Fecit, fecit Titian." He claimed it twice over, as if to make sure that someone else should not claim it. And God has put it three
times over that there should be no doubt whatever that salvation is of God, and he must have the glory of it. Now observe the marks of God - what I may call the
broad arrow of the King - set on salvation. It is full of mercy. Here is salvation for the blackest of sinners - salvation for all manner of sin - forgiveness for all manner of
sin - salvation so full of grace that only God could have conceived it. "Who is a pardoning God like thee?" But this salvation is equally congenial with justice, for God
never absolutely forgives a sin. There is always punishment for sin in every case. Jesus Christ, the Substitute, comes in and satisfies Justice before the word is spoken to
the sinner, "Thy transgression is blotted out." In the salvation which God has provided on the cross by the death of his dear Son there is as much justice as there is
mercy; and there is an infinity of both. Now this is God-like. Man, if he brings out one quality, usually clouds another with it; but God exhibits his character in
harmonious completeness - as merciful as if he were not just, and as just as if he were not gracious. In the gospel, on this account, five see also divine wisdom.
Whatever some may say about the doctrine of substitution, Christ is still the power of God and the wisdom of God. The way, so simple, yet so sublime, by which God
is just, and yet the justifier of him that believeth, exhibits the infinite wisdom of the Most High.

But I won't keep you by mentioning all the divine attributes. It is certain they all shine in the gospel, nor can any tell which of the letters best is writ - the power, the
wisdom, or the grace. They are all there, proving the salvation to be of God.

And there is one other matter. True salvation is of God because it draws toward God. If thou hast God's salvation, thou art being drawn towards thy heavenly Father,
nearer and nearer every day. The ungodly forget God; the awakened seek God; but the saved rejoice in God. Ask thyself this question, Couldst thou live without God?
The ungodly man would be happier without God than he is with. It would be the best piece of news in the newspaper to thousands, if we could publish it to-morrow,
that God was dead. To ungodly men it would be like ringing the bells of universal Joy; they would run riot after their own will. And where would the believer be? He
would be an orphan. His sun would be blotted out; his hopes would be dead and buried. Judge by this whether thou art saved. If thou art saved, thou art drawn to
God, thou seekest to be like God, thou desirest to honor God. If there be none of these things in thee, then I charge thee see to it, for thou art in the gall of bitterness,
and in the bonds of iniquity. God have mercy upon thee! I need not further say that the salvation is of God, and God must have all the glory of it. All on earth who are
saved, and all in heaven who are saved, will ascribe their salvation entirely to the ever blessed God, and join with Jonah, who in the very depths of the sea made this,
his confession of faith, "Salvation is of the Lord." But now, secondly, our text (having noticed the divine salvation in it) has: -

II. An Outspoken Avowal.

"I will rejoice in thy salvation." Here is someone springing out from the common crowd and saying, "I have heard of God's salvation; I will rejoice in it! I will rejoice in
it! Some despise it. They hear it, and they turn a deaf ear. When they have listened to it longest, they are most weary of it. But I will rejoice in thy salvation." Here is a
distinguished character, who is made so, doubtless, by distinguishing grace. Oh! I hope there are many of us here who could stand up and say - if this were the time and
place - "Let others say what they will, and count the cross a thing to mock at, and Jesus Christ to be forgotten, I am his servant; I will rejoice in his salvation." There are
some that rest in another salvation. We all did so once. But he who speaks in the text throws aside self-righteousness as filthy rags. He puts it all aside, and says, "I will
rejoice in thy salvation." If I were righteous, I would not say so. Had I a perfect holiness, I would not mention it in comparison with the righteousness of Christ; but
being an unworthy sinner, without a single merit of my own, I will not be so foolish as to patch up a fictitious righteousness, but I will rejoice in thy salvation. You see
them there! - those worshippers of the scarlet woman - they are resting in their priest! He puts on millinery, blue, pink, scarlet, white, and I know not what - all kinds of
little toys to please fools with. And there be some that rejoice in that salvation that comes from an "infallible" sinner - that comes from a sham priest of God. But we are
looking to Christ, who stands before the eternal throne and pleads the merits of his own blood. We say: -

"Let all the forms that men devise
Assault  our (c)
 Copyright    faith2005-2009,
                    with treacherous art, Media Corp.
                               Infobase                                                                                                                    Page 146 / 185
We'll Can them vanity and lies
And bind the gospel to our heart."
looking to Christ, who stands before the eternal throne and pleads the merits of his own blood. We say: -

"Let all the forms that men devise
Assault our faith with treacherous art,
We'll Can them vanity and lies
And bind the gospel to our heart."

"I will rejoice in thy salvation." There may be some tonight to whom I shall speak who are rejoicing in God's salvation through his abundant grace who have very little
else to rejoice in. You are very poor. Ah! how welcome you are to this house! How glad I am that you have come. I feel it always a joy that the people have the gospel
preached to them. Well, you have no broad acres, you have no gold rings on your fingers; you come in the garb of toil. Never mind, my brother, lay hold on eternal life
and say, "I will rejoice in thy salvation." Perhaps you are sick to-night - your poor weak body could scarcely drag itself up to the assembly of God's people. Well, well,
it is a heavy thing to have to suffer so, but if you cannot rejoice in a hale body, yet rejoice in his salvation. Look to-night to Jesus; put your trust in him alone, and you
will have a sufficient well-spring of joy, if you have nothing else. Possibly some of you who lay hold on Christ and rejoice in him will have hard times of it at home your
father will mock at you, your mother will not sympathise with you; your workmates to-morrow, if they hear that you are converted, will laugh, and jest, and jeer at you.
What say you? Are you a coward? Will you back out of it because it demands a sacrifice? Oh! if it be so, then you are indeed unworthy of the name, and you count
yourself so; but if you are what you should be, you will say, "Let them; laugh at me as they will, and spit upon me as they please, I will rejoice in thy salvation."

"If on my face for thy dear name,
Shame and reproach may be;
I'll hail reproach and welcome shame,
For thou'lt remember me."

It takes some pluck, but we ought to have it in the cause of Christ. Your mean, miserable wretches that will only go out to follow Christ in sunny weather, and get them
gone again when a cloud darkens the sky, deserve well the wrath that comes upon them. They are like the Nautilus, very well on the placid sea, but the first billow that
arises they furl their sails and drop into the deep, and are seen no more. Oh! beware, beware, beware of a sunny-weather religion; beware of a religion that will not
stand the fire; but be you such that, if all the world forsook Christ, you would say, "I will rejoice in his salvation"; and if you were turned out of doors, if you were
turned out of the world itself, and thought not fit, to live, you would yet be content to have it so, if you might be numbered with the people of God, and be permitted to
rejoice in his salvation. Does this, as I try to speak it, awaken a holy emotion in any soul here? Is there someone who has been a stranger to my Lord who to-night can
say, "I desire to rejoice in his salvation"? I cannot forget, when I sat as a young lad under the gallery of a little place of worship, hearing the gospel simply preached -
the blessed moment when I was led to resolve to follow Christ. I have never been ashamed of having done so. I have never had to regret it. He is a blessed Master. He
has handled me roughly lately, but he is a blessed Master. I would follow at his heels if only like a dog, for it is better to be his dog than to be the devil's darling. He is a
blessed Master. Let him say what he will, and do what he will. Oh! is there no young man here, no youth, no child, no girl; is there no gray-headed one who will say, "I
will rejoice in thy salvation" O eternal Spirit, come and touch some heart, and make this, their spiritual birthright, that they may say, "I - I - I will rejoice in thy salvation."

But we must pass on, for time presses. We have, in the third place, to consider in the text: -

III. A Delightful Emotion.

We have noticed the divine salvation, and the outspoken avowal; now we will notice the delightful emotion. "I will rejoice in thy salvation." It is an unfortunate thing that
Christianity gets associated with melancholy. I will not forbid the banns, for they are not very near of kin, but I wish they were further apart every day. It is a good thing
for the melancholy to become a Christian; it is an unfortunate thing for the Christian to become melancholy. If there is any man in the world that has a right to have a
bright, clear face and a flashing eye, it is the man whose sins are forgiven him, and who is saved with God's salvation. In order for any man, however, to rejoice in
God's salvation, he must, first of all, know it. There must be an intelligent apprehension of what it is. Next, he must grasp it by an act of faith as his own. Then, having
grasped it, he must study it to know the price at which it was bought, and all the qualities - the divine qualities that follow from it. Then he must hold it fast, and seek to
get out the sweetness from it. What is there in God's salvation that should make us rejoice? I do not know what to select, for it is all joy and all rejoicing. It is enough to
make our heart to ring with joy to think that there should be a salvation at all for such poor souls as we are. We may well hang out all the streamers of our spirits, and
strew the streets of our soul with flowers, for King Jesus has come to dwell there. Ring every bell; give him a glorious welcome. Let all the soul be glad when Jesus
enters and brings salvation with him, for the salvation of Christ is so suitable that we may well rejoice in it. Dear brother, if you are saved, I know the salvation of Christ
suited you. It did me - exactly - it was made on purpose for me. I am as sure of it as if there were no other sinner to be saved. It was the gospel that brought power to
the weak, nay, it brought life to the dead; it brought everything to those that had nothing; it is just the sort of gospel for a penniless, bankrupt sinner like myself. We
rejoice in the suitability of the gospel; we rejoice in the freeness of it. We have nothing to pay; we have no price to pay, neither of promise, nor of anything that was our
own. Salvation was freely given to us in Christ Jesus. Let us rejoice in it, then. Oh! rejoice in the richness of that salvation. When the Lord pardoned our sins, he did not
pardon half of them, and leave some of them on the book, but with one stroke of the pen he gave a full receipt for all our debts. When we went down into the fountain
filled with blood, and washed, we did not come up half-clean, but there was no spot nor wrinkle upon us - we were white as driven snow. Glory be to God for such a
rich salvation as this. And he did not in that day save us with a perhaps and a chance salvation that set us on a rock, and say, "Keep yourself there - you must depend
upon yourselves", but this was the covenant he made with us, "A new heart also will I give thee, and a right spirit will I put within thee." It was a complete salvation,
which would not permit a failure. The salvation, which is given to the soul that believes is on this wise, "I give unto my sheep eternal life, and they shall never perish,
neither shall any pluck them out of my hand." "The water that I shall give him shall be a well of water springing up unto everlasting life." I believe the perseverance of the
saints to be the very gem of the gospel. I could not hold the truth of Scripture if this could be disproved to me, for every page seems to have this upon it, if nothing else,
that "the righteous shall hold on his way, and he that hath clean hands shall wax stronger and stronger." In this my soul rejoices, that I have a salvation to preach to you
which, if you receive it, will effectually save you if your hearts are given to Christ, and will keep you, and preserve you, and bring you into the eternal kingdom of his
glory. I will rejoice in the certain and abiding character of that salvation. Oh! there is enough in the salvation of Christ to make heaven full of bliss; there is enough to
make us full of praise. Let us take up the theme; let us talk by the way to one another about it; let us talk to sinners about it; let us recommend religion by our
cheerfulness. Levity be far from us, but happiness let it be the happiest sphere in which we live if we have little else to rejoice in, we have enough here. Whatever may
be our condition or prospects, we may still rejoice in God's salvation, and let us not fail to be filled with this most blissful emotion.

And now I must close. The text has in it a word of the future which we must not quite overlook. Here is a joyful gospel, "I will rejoice in thy salvation." You may read it
if you like, "I shall" - "I shall" or "I will" - it would be quite right. The Hebrew has no present. It seems to have given up all tenses - like God himself who was, and is,
and is to come. I shall rejoice in thy salvation. Now here is:

IV. A Blessed Prospect. You may live to grow old; well, we shall never grow weary of Christ. If we are his people, we shall never have any cause to part from him; "I
will rejoice in thy salvation." I could bring up to this platform an aged brother whom all of you would know, who has infirmities and has age creeping upon him, but
there is not a happier soul in this house than he; and when I had made him speak to you, I could bring you many more aged women too, and I would ask them what
they think of Christ, and I am sure they would say with greater emphasis than I can, "I will rejoice in thy salvation." I almost wish my grandfather were alive and behind
me to-night, for on one occasion I preached with him in the pulpit, and when I came to speak of experience he pulled my coat-tail and came to the front, and said, "My
grandson can tell you that he believes it, but I can tell you experimentally," and on the old gentleman went with it. Well, many an aged Christian can tell you he has
rejoiced in God's salvation. He does rejoice, and, instead of age making the joy of his youth to become dim, it has mellowed and sweetened the fruit, which was sweet
 Copyright
even          (c) 2005-2009,
      at the first. Oh! that weInfobase
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                                            theseCorp.                                                                                                Page
                                                  hairs grow hoar with years, and the snows of many winters lie white upon our head, may we still rejoice      147 / 185
                                                                                                                                                            in God's
salvation. But then, whether we reach old age or not, there is one thing that is certain - we shall assuredly die, and when we come to die, what shall we do? I know
what you are thinking of. You say, "I should groan." Ay, sinner, you are thinking of the friend that is wiping away the clammy sweat from the brow and those closed
they think of Christ, and I am sure they would say with greater emphasis than I can, "I will rejoice in thy salvation." I almost wish my grandfather were alive and behind
me to-night, for on one occasion I preached with him in the pulpit, and when I came to speak of experience he pulled my coat-tail and came to the front, and said, "My
grandson can tell you that he believes it, but I can tell you experimentally," and on the old gentleman went with it. Well, many an aged Christian can tell you he has
rejoiced in God's salvation. He does rejoice, and, instead of age making the joy of his youth to become dim, it has mellowed and sweetened the fruit, which was sweet
even at the first. Oh! that we may, when these hairs grow hoar with years, and the snows of many winters lie white upon our head, may we still rejoice in God's
salvation. But then, whether we reach old age or not, there is one thing that is certain - we shall assuredly die, and when we come to die, what shall we do? I know
what you are thinking of. You say, "I should groan." Ay, sinner, you are thinking of the friend that is wiping away the clammy sweat from the brow and those closed
eyes. Now those may never occur. We often hear them mentioned in reference to dying beds, but they are not so constantly there as to be, necessary. And if they were
there' if we did lose sight itself before life fails - what then? Why, the vision of the Christ, who is our salvation, and in whom we rejoice, shall then be more gloriously
clear and radiantly beautiful, because the sights and sounds of earth have vanished from us.

Now, instead of looking at these outward parts of dying, think of this, "I will rejoice in thy salvation." When I parted from our dear brother, Cook, a few days ago, he
could not say much. He was very, very weak, but what he did say was just this, "Jesus, Jesus, Jesus is all." Well, I talked, and read, and prayed, and so on, and when
we had done, he simply said, "The blood - the blood, the blood - that is all my hope." Why, he looked as calm in prospect of dying as any of you do in sitting here, and
was as delighted with the hope of being where Jesus is as ever bride was at the coming of the marriage day. It was delightful to see the blessed calm and peace that
was upon that man of God. And when I come to die, whoever I may be, however little my standing in the Church of God is, if I am in Christ, I will rejoice in his
salvation; I will make the dark valley ring with his praises; I will make the river of death itself to roll back as the Red Sea did of old, with my triumphant songs; I will
enter heaven with this upon my heart and upon my lip,' I will rejoice in thy salvation! Worthy is the Lamb that was stain to receive honor, and power, and dominion, and
glory for ever and ever!" And, brethren, if that is what we may do in dying, this is what we shall do for ever and ever, "I will rejoice in thy salvation." Millions of ages,
throughout all the cycles of years that interpose ere Christ delivers up the kingdom to God, even the Father, and then onward, even through eternity, this always shall be
our own ground of rejoicing, "I will rejoice in thy salvation."

Now I cannot come and stand at the door and speak to everyone as the congregation withdraws, but if it were possible I should like to stand there and shake the hand
of everyone that has been in the house to-night, and say, "Well, friend, how fares it with you?" Can you say, 'I will rejoice in thy salvation?" If I cannot do that, I wish it
were possible to speak in the silent shades of night to you when you awoke, so that you might hear a voice ringing in your ears, "Do you rejoice in God's salvation?"
Perhaps some of you may have come a long distance across the sea. You may be by-and-by on shipboard again. It may be that you will be in peril, or it may be that
afterwards you shall be in sickness. Well, may this evening's congregation in this day of July rise up before your minds, and if you forget the preacher (and that will not
matter), yet if you hear a voice that says, "Can you rejoice in God's salvation?" I hope that, even if it is twenty years to come, it may then be as the voice of God to your
soul, and bring you to the Savior. But better far would it be if you would come to him tonight and you may. May the Spirit of God bring you! Whosoever believeth on
the Lord Jesus Christ hath everlasting life. The whole of the gospel is wrapped up in Christ's message, which he has sent by his apostles, "He that believeth and is
baptized shall be saved." To you each this - this - is the word, "Believe in the Lord Jesus Christ, and thou shalt be saved, and thy house." God add his own blessing, for
Christ's sake. Amen.

Following Christ
Sermon No. 3504

Published on Thursday, March 23rd, 1916.

At the Metropolitan Tabernacle, Newington. On Lord's-day Evening, August 22nd, 1889.

"And Ittai answered the king, and said, as the Lord liveth, and as my lord the king liveth, surely in what place my lord the king shall be, whether in death or life, even
there also will thy servant be." - 2 Samuel 15:21.

Some men have a very remarkable power of creating and sustaining friendship in others. David was a man brimming over with affection - a man, notwithstanding all his
rough soldier-life, of an exceedingly tender heart - a man, I was about to say - the word was on my tongue - a man of vast humanity. I mean, there was a great deal of
manhood about him. He was all that other men are, had suffered their sorrows, and had tasted their joys, and, there fore, I suppose it was that he had a large power of
attraction about him, and brought others to himself.

But there is one Man more than man, whose attracting influence is greater than that of all men put together. In the person of the Lord Jesus Christ we see gentleness,
meekness, and tenderest affection, and we see the most hearty sympathy with everything that belongs to manhood. Such a vast heart has the Master, such boundless,
disinterested affection, such human sympathy; so near is he to every one of us in his life, and in his experiences, that he attracts the sons of men to himself, and when he
is lifted up he draws men unto him, and afterwards, by the cords of his love, he draws them unto himself. It is in the hope that some here may feel the sweet attractions
of Christ that I have selected this text, anxiously praying that some here may so give themselves to Christ s never to leave him: and that others who have already done
may be confirmed in their solemn resolution that, in whatsoever place their Master, the Son of David, the King, shall be, there also will they be as his servants, whether
in life or in death.

Now this resolution, if any here have formed it, and I know many have - this resolution that surely in what place the Lord Jesus shall be, whether in death or in life, even
there will we, his servants, be, in the first place, is: -

I. A Good Resolution - one which can be supported by abundant reasons.

Let me say, in opening out this assertion, that Jesus deserves of all who have really tasted of his grace such faithful service, such unswerving following in all cases and
under all circumstances. Who else has ever done for us what Jesus has? Our mother brought us forth, but he has given to us a second birth. Our mother candled us
upon her knee, but he has borne us all the days of old, and even to hoar hairs will he carry his people. We have had many kindnesses from friends, but never such love
as Jesus showed when, we being his enemies, he yet redeemed us with his most precious blood. Think of these three words, and try to measure what they mean -
Gethsemane - Gabbatha - Golgotha. Let those three words awaken your adoring memories. Gethsemane - with its garden and bloody sweat for you. Gabbatha - with
its scourging, its mocking, its shame and spitting for you. Golgotha - with its cross and the five flowing wounds, and all the bitterness of the divine wrath, and the
torment of death itself, for you. Men have been known to give away their lives cheerfully for some great military leader whose genius has commanded their admiration,
but they were fools to throw their lives away, after all, for these men had done but little or nothing for them to make them their servants and slaves. But this Man, my
brethren, if we had a thousand lives, and were to give them all, yet would deserve more of us, for he hath redeemed us from going down into the pit, saved us from
flames that never shall be quenched, and from a pit that is darkness itself. By the eternal woe from which the blood of Christ hath uplifted us, let us, who believe that we
have been redeemed from hell, consecrate ourselves for ever to follow the Lamb whithersoever he goeth. His cross is despised; let us be despised with it, for he bore
shame for us. His truth is counted a lie; let us be willing to be regarded as liars, for he had reproach cast on him. Sometimes to defend his cause has required the loss of
all things; be it ours. if needs be, to lose all things for him who gave up all - and what an all that was! - the bliss of heaven, and a life itself for us, that he might redeem
our souls. The deserts of Jesus are such that it would need an angel's tongue to tell them out, even though it were but in brief catalogue. Look at him in what he is
himself as his Father's darling. Look at his character; was there ever such another? Survey the beauties of his person - were there ever such charms commingled
before? Think of his life, and of his death, and of what he is doing still before the throne, and surely you will feel that it is but right and just that, with Jesus, You should
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Moreover, brethren, to keep close to Jesus Christ is right. It is in itself to keep close to integrity, for the Lord Jesus never stepped out of the right path. He never asks
all things; be it ours. if needs be, to lose all things for him who gave up all - and what an all that was! - the bliss of heaven, and a life itself for us, that he might redeem
our souls. The deserts of Jesus are such that it would need an angel's tongue to tell them out, even though it were but in brief catalogue. Look at him in what he is
himself as his Father's darling. Look at his character; was there ever such another? Survey the beauties of his person - were there ever such charms commingled
before? Think of his life, and of his death, and of what he is doing still before the throne, and surely you will feel that it is but right and just that, with Jesus, You should
enter into the ship and, with him, sail the ocean over, be it rough or be it smooth.

Moreover, brethren, to keep close to Jesus Christ is right. It is in itself to keep close to integrity, for the Lord Jesus never stepped out of the right path. He never asks
any of his followers to do anything which be a breach of the right, or which will make them turn aside from uprightness. If we could put our feet down exactly where his
feet went down, even though we had to walk up to Calvary itself, it would be our duty so to do, for his path was perfect rectitude, and in him was no sin. We challenge
heaven, with its omniscience, to detect a flaw in him. We challenge hell, with its malice, to discover in him an aught that is amiss. Lovers of the right and of the true, ask
grace that you may be as he was. You cannot be more eminent for virtue than he. You cannot serve your God better. You cannot do better than keep close to every
step that he has taken, and, whether in life or in death, to follow him. It is right, then, because he deserves it; it is right, again because in itself it is according to the
eternal rules of equity.

And, my brethren, there is another argument why we should cleave to Jesus, and it is this - wherefore should we leave him? Can anybody suggest a reason why the
lover of Christ should turn from him? Polyearp was asked that he should curse Christ, and he replied, "Wherefore should I curse him? "The, assembly in the
amphitheatre could give no answer to that; all hell could never give a reply to that. What hath he done, what hath he done that we should leave him? What can he have
done, and what is there that the world can offer that would ever repay us for leaving him? Could we so false, so traitorous prove as to turn away from Christ, what
should we gain? A little pleasure, gone in a moment, like thorns that crackle beneath the pot. What should we lose, my brethren? We should lose the joy of life; we
should lose our support in tribulation; we should lose our hope in death; we should lose heaven, to inherit nothing but the blackness of darkness for ever. I cannot
conceive a bribe heavy enough to weigh against him; I cannot imagine an honor bright enough to compare with him. I cannot conceive a disgrace that can be black
enough to compare with the disgrace of deserting him. The silver mine of Demas is a poor reward for selling his Master. All the wealth of India, could it be poured into
one's lap, were but a mockery of a soul that damned itself by casting away its confidence in Christ. To whom should we go, Master; to whom should we go? Thou hast
the words of eternal life. To leave Christ would be the meanest thing of which any could be capable. I suppose the devil himself, with all that ho has ever done, has
never been able to compass a wickedness that would equal the wickedness, if it were possible, of a truly gracious soul deliberately deserting Jesus for the world, for
such a soul knows the hollowness of this world's joys; such a soul knows something of the sweetness of Jesus; such a spirit has been with him, and has learned of him,
has had the enlightenments of his grace, has learned the faithfulness of his promise and the love of his heart. Oh! could such a thing be, could the Lord's grace so utterly
leave a believer that he should turn out an apostate after all, there is need to dig another hell, as much lower than hell as hell is lower than the earth; there is need to
kindle yet more furious flames; seven times hotter might the furnace be heated for such an apostate. Glory be to God, it shall not be.

"Grace will complete what grace begins,
To save from sorrows and from sins
The work which wisdom undertakes,
Eternal mercy never forsakes."

But I speak thus to let you see how reasonable how abundantly necessary it is that we should cling close to Christ in life and death, and that where he is there we
should be. There is no need to reason further, as the time is brief, and so let us notice now, in the second place, that: -

II. This Resolution, Though Good In Itself, Should Be Made With Great Deliberation, Since It Will Most Certainly Be Tried.

Ah! young brother, you to - day can sing, as others did: -

"'Tis done, the great transactions done";
and you sang and felt a joy in singing that last verse: -

"High heaven that heard the solemn vow,
That vow renewed shall daily hear
Till in life's latest hour I bow,
And bless in death a bond so dear"

but do you know your weakness? If there were no temptation from without, you are fickle enough in yourself. Ah! we might sooner trust the wind or rely upon the
glassy waves of the ocean than trust our own frail resolutions. We are changeable, we are false; our hearts are deceitful above all things, and desperately wicked. Let
him that putteth on his harness take care not to boast as him that putteth it off. There are dangers ahead and many trials. All is not gold that glitters. Firm resolutions are
not always kept; yea, let me add they are never kept if they are made, in your own strength; they will go most surely, and you that promised to stand fast will soon turn
aside.

But, in addition to our own fickleness, we must expect many things to try this resolution. There will be, with some of you, the jeers and sneers of those you work with.
They will call you ill names. Perhaps they have began it already. Well, but you do not know what they can invent. The Christian soldier has a gauntlet to run. The
Christian worker in many a large factory has to endure a lifelong martyrdom. Men will invent all sorts of gibes and jeers against a believer in Christ, and it is fine sport to
pelt a Christian. Can ye cleave to your Lord, then? Oh! if you cannot, you do not know him, for he is worth ten thousand times ten thousand sneers, and you should
count it a joy to be permitted to bear a scoff for him. Now are you in your measure partakers with the noble host of martyrs. You cannot in these softer days earn the
ruby crown of martyrdom, but you have, at least, the trial of cruel mockings. Bear up manfully, and meet their mockery with your holy bravery and patient endurance.

And you will have, probably, a worse trial than that, and that is to see those who professed to go with you, as you thought, turn aside. Oh! to young Christians, this is
very staggering. Those of us who are older feel this to be a very peculiar cross in church life, to be associated with those who are cold-hearted and dead while they
profess to be Christians, who, after all, ere long betray their hypocrisy; but to young people it seems often almost staggering. If such a man is not a good man, who can
be? Is there anything at all in religion if such a man, after all, should turn out to be a deceiver? Oh! but, dear brethren, if you love Christ, you will not turn aside because
some of his friends have forsaken him, for a true friend sticks closer then. Like this good man Ittai, that we are speaking of, you will say, "I never thrust myself on David
before; I kept in the background, but now that this rascally Ahithopel has left him, I will go now and offer him my kind and affectionate greetings." It ought always to
make you who love Christ become bolder when these villains turn aside, for now you should say that it behaves every honest man to play the man and come to his
friend. If these turn tail, then should the true-hearted lead the van for Christ and for his truth, and if it should even come to pass that a standard-bearer should desert his
flag, spring forward, young man, and grasp it in the stead of him, but never because of that turn aside from your Lord.

Alas! brethren, you may expect, perhaps, to have sterner trials than these. If you resolve to cling to Jesus Christ with constancy, you must expect to have many trials.
God loves to try his people that he may get glory out of their trials, and I am sorry to say I have known some who in the depths of poverty, when it has suddenly come
upon them like an armed man, have felt as if religion itself could not support them, and they have actually given up their profession. It is poor Christianity that cannot
bear the loss of all things. Now you may be poor yet, and you may be sore sick, but may you have such faith as that you may be able to say, "Though he slay me, yet
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You may expect to have great depression of spirit within. Some of us know what this is very, very frequently. There are times when the joy of religion is gone, and our
soul is in the dark, and yet is feeling after God, blessed be his name; but this is the pinch, to believe in an angry Christ, to hold to his hand and never let him go, though
Alas! brethren, you may expect, perhaps, to have sterner trials than these. If you resolve to cling to Jesus Christ with constancy, you must expect to have many trials.
God loves to try his people that he may get glory out of their trials, and I am sorry to say I have known some who in the depths of poverty, when it has suddenly come
upon them like an armed man, have felt as if religion itself could not support them, and they have actually given up their profession. It is poor Christianity that cannot
bear the loss of all things. Now you may be poor yet, and you may be sore sick, but may you have such faith as that you may be able to say, "Though he slay me, yet
will I trust in him." It is no gold if it will not stand the fire, and it is no grace if it will not bear affliction.

You may expect to have great depression of spirit within. Some of us know what this is very, very frequently. There are times when the joy of religion is gone, and our
soul is in the dark, and yet is feeling after God, blessed be his name; but this is the pinch, to believe in an angry Christ, to hold to his hand and never let him go, though
that hand should seem to pull itself away; to lodge with Christ when he gives you no supper; to go and sleep in Christ's bed when he has not made it, but left it hard for
you; to say, "With my desire have I desired thee in the night, and with my spirit will I seek thee early." May you have faith like that faith, that will not, under any
difficulties, turn aside from Christ.

Thus you see, then, that this resolution will be a tried one, and between here and heaven God knows what trials will befall us. But again: -

III. This Resolution May Be Carried Out.

What I have said might tempt you to declare that you would not try it, but it may be carried out. There are thousands, tens of thousands upon earth who have been with
Jesus wherever he has been throughout the whole of their lives, and will be with him in death, and after death; and there are millions - there they stand - wearing their
white robes and waving their palms. Listen; you may almost hear their song. These are they that overcame; they endured unto the end; they came through great
tribulation, and washed their robes in the Lamb's blood, and, therefore, are they before the throne of God. What was done, in them may be done in you.

But how was it, then, that they held on and kept close to their Lord? Answer - it was not in their own strength; it was the Holy Spirit, who day by day preserved them,
led them in knowledge and true holiness, purged them from sin, and at last made them to enter upon the heritage of the perfect. There was not a single moment in which
they persevered apart from the Spirit's strength. Poor human nature at its best must start aside like a broken bow. 'Tis only grace that holds a single Christian, and well
and truly do we sing in that hymn:

"'Tis grace that's kept me till this day,
And will not let me go."

Now, subject to the power of the Holy Spirit, the way to accomplish our resolve to be with Christ as his servants for ever, is, first of all, to be much in prayer. If you
cannot persevere with God, you are not likely to persevere in contest with man. More prayer, beloved, many of you want. As your temptations grow, let your prayers
become more intense and full of fire, and conquer hell by assaulting heaven. You shall prevail against all temptations if you can prevail with God.

Remember, too, that joined to that prayer there must be much holy fear. "Happy is the man," says Solomon, "that feareth always" - not the fear that is distrustful and
suspicious of God, but the fear that is distrustful and more than suspicious of self; the fear that is conscious of inward weakness and depravity, that dares not into
temptation go, but asks to have its eyes turned aside from beholding vanity, lest the look should lead to the desire, and the desire should engender the act.

With holy fear there must be much careful walking. He that would persevere to heaven must not hope to go there pell-mell helter-skelter, heedless, careless, thoughtless
as to his daily life. There must be self-examination, self-inspection, watchfulness incessantly. An arrow may pierce thee between any joint of thy armor unless thou hold
the shield of faith to catch its barbed shaft, and quench its barbarous flame. God grant thee grace to walk carefully and humbly with thy God.

To persevere in grace we must seek to use all the means of grace that can assist us - not forsaking the assembling of ourselves together, as the manner of some is; not
neglecting either private or public prayer; using what grace we have if we expect to get more; doing what we can for God, as we expect him to do all for us; in fine,
working out our own salvation with fear and trembling, because it is God that worketh in us to will and to do of his own good pleasure. If these things be in you and
abound, they shall be the means of preserving you, and you shall be among. the happy number that shall sing, " Now unto him that is able to keep us from falling, and to
present us faultless before his presence with exceeding joys unto him be glory for ever and ever. Amen." And now, fourthly and lastly: -

IV. This Resolution May Be Accomplished In An Emphatic Sense.

Understand me, for here it is that I wish to appeal to believers in Christ. This man Ittai said, " Surely in what place that my lord the king shall be, whether in death or in
life, even there also will thy servant be." You can follow Christ in a general way in the. activities of Christian life, and so on, but there is a peculiar way of following him.
You can get, by God's grace, very near your Master, and by still greater grace you can keep near to him, and keep near to him all your lives. I have never been able to
hope for perfection in the flesh, but I believe that even Christian ought to strain after even perfection itself. I am afraid we have fixed. the standard of what a Christian
may be a deal too low; of what a. Christian should be it would not be possible to fix the standard too high. It is not needful for a Christian to be sometimes with Christ,
and sometimes to lose fellowship. It is not necessary for a Christian to be full of doubts and fears. I met an elderly Christian some years ago who is now in heaven,
whose word certainly I could never dare to have doubted, who told me that by the space of forty years he had never had a doubt of his own acceptance in the
Beloved, and though he had had many troubles and trials, he did not know that his communion with Christ had once been interrupted. I marvelled at him, but I
marvelled a great deal more at myself that I had not tried to get into the same place. Why not? If you are straitened, it certainly is not in your God; you are straitened in
your own bowels. He never gave you legitimate cause to doubt him, nor did he ever give you a reasonable excuse for forsaking fellowship with him. Let us, oh! let us
aim at keeping as near to Jesus as John did, and not, like Peter, follow afar off. Let it be the great prayer of our lives:

"Abide with me from morn till eve,
For without thee I cannot live."

Let us ask that our communion may be kept up in business hours as well as in the private closet, that we may walk with Christ on tile Exchange and in the street, as well
as in the Tabernacle, or in the public engagements of worship. Why need we leave him, Certainly he will not leave us. Oh! that we may cling to him closely, cling to him
and hold him fast. I like the saying of a dying negro boy, who was asked why he felt so happy in the thought of going to heaven. and he said, "I want to go to heaven
principally because Jesus is there." "Well," said they, "but do you always want to be with Jesus, then, and with nobody else?" "Yes," said he, "I only care to be where
Jesus is. "But suppose Jesus were to leave heaven?" Said he, "I would go with him." "But suppose Jesus went to hell, what then?" "Ah!" said the boy, "but there could
not be any hell where Jesus was; I would go with Jesus wherever he might go." Oh! that we had that kind of spirit, and that desire ever more, not to be self-seeking,
nor world-seeking, nor getting our joy out of common pleasures, nor hunting after comfort where it cannot be found in these low-land joys; but let us seek to be on the
wing with our Master, up aloft, dwelling in the land of communion. where Jesus lets out his very heart to his people, and reveals himself to them as he cloth not unto the
world. The Lord give to this church many of those favored men and women, whose communion shall be with the Father, and with his Son, Jesus Christ. Oh! it is the
happiest, holiest, safest, richest. most useful kind of life. God grant it to you.

But oh! dear friends, there are some here to whom all this talk is nothing for they have never taken up the cross of King Jesus at all. Do you know it is very seldom I
come into this pulpit, very seldom indeed, without my seeing here and there that mournful color which indicates that another person has departed this life? We are so
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of the mortality of my congregation - never twice alike - never under any circumstances - always some here that will never be here again or were not here before;
always some here who are just on the brink of the grave. Now I speak to you to-night who may, though you know it not, be on the brink of the grave, and I shall ask
you to put to yourselves this question, How will it fare with you when you pass into the spirit-world, and stand before your God, when you are not reckoned as a friend
happiest, holiest, safest, richest. most useful kind of life. God grant it to you.

But oh! dear friends, there are some here to whom all this talk is nothing for they have never taken up the cross of King Jesus at all. Do you know it is very seldom I
come into this pulpit, very seldom indeed, without my seeing here and there that mournful color which indicates that another person has departed this life? We are so
numerous that there are two or three deaths every week, and sometimes five or six, and as I happen to know when each one is taken away I am continually reminded
of the mortality of my congregation - never twice alike - never under any circumstances - always some here that will never be here again or were not here before;
always some here who are just on the brink of the grave. Now I speak to you to-night who may, though you know it not, be on the brink of the grave, and I shall ask
you to put to yourselves this question, How will it fare with you when you pass into the spirit-world, and stand before your God, when you are not reckoned as a friend
of Christ, but have to take your stand among his enemies? You would not wish to take that place even to-night. You are halting between two opinions; but, my dear
friend, that halting of yours must come to an end very soon, or otherwise death will decide it, and where death finds you judgment will leave you, and hell will continue
you. Oh! I pray you lay hold on eternal life, and this night cast in your lot with Christ. Oh! he is the brightest leader ever soldier had. He is the fairest Prince under
whom anyone could serve. His cause is such as will ennoble you. To fight under his banner makes each private soldier into a prince, ennobles each one into a king.
Before thou canst serve him, remember thou must be washed by him. There is a fountain filled with blood; if thou cost trust him, that blood will make thee white as
snow. If thou cost trust him now, his Holy Spirit will give thee grace to enlist in his army, and to continue a faithful soldier until thou shalt lay down thy battle with thy life,
and cease at once to fight and live, and enter into the victory for ever and ever. By the horror of Christ's defeated foes. among whom I would not have you numbered;
by the glory of Christ's victorious friends, among whom I would fain see you muster, look unto Christ and live to-night, and may he help you to do so. Amen.

A Miracle of Grace
Sermon No. 3505

Published on Thursday, March 30th, 1916.

At the Metropolitan Tabernacle, Newington.

"So Manasseh made Judah and the inhabitants of Jerusalem to err, and to do worse than the heathen, whom the Lord had destroyed before the children of Israel. And
the Lord spake to Manasseh and to his people; but they would not hearken. Wherefore the Lord brought upon them the captains of the host of the king of Assyria,
which took Manasseh among the thorns, and bound him with fetters, and carried him to Babylon. And when he was in affliction, he besought the Lord, his God, and
humbled himself greatly before the God of his fathers, and prayed unto him and he was entreated of him, and heard his supplication, and brought him again to Jerusalem
into his kingdom. Then Manasseh knew that the Lord he was God." - 2 Chronicles 33:9-13.

Manasseh was born three years after his father's memorable sickness. You will remember that Hezekiah was stricken with a mortal disease, and Isaiah, the prophet,
come to him and said, "Thus saith the Lord, Set thine house in order, for thou shalt die, and not live." He appears to have been startled and appalled at the tidings, and
gave vent to his feelings with bitter tears. Evidently he was afraid at the time to face death. He had probably been indulging a worldly spirit; and besides this, it lay as a
heavy burden upon his heart that he had no son whom he should leave as his successor in the kingdom. In deep distress of soul, accordingly, he turned to the wall and
prayed to the Lord. With piteous weeping and earnest pleading he besought that his life might be spared. His prayer was heard, his tears were seen, and his petition
was granted by God. His days were prolonged by fifteen years. In the third year of those fifteen years his son Manasseh was born to hire. Had he knows, methinks,
what sort of a son would have risen up in his stead, he might have been content to die, rather than to be the father of such a persecutor of God's people, and such a
setter up of idolatry in the land. Alas! full often we know not what we, pray for. We may be covetous of an apparent boon which would prove to be a real curse both
to ourselves and to thousands of others. You prayed, mother - yea, prayed fervently - for the life of that dear babe whom God was pleaded to take away from you.
You cannot know what disposition the child would have shown, what temptations would have befallen it, or what consequences would have come of its life. Could
some parents have read the history of their children from the day of their birth, they might rightly have wished that they had never been born. We had better leave such
matters with God, and submit to his sovereign will. He knows better than we do, for ho is wonderful in counsel and excellent in working. Thank God, these affairs are
not in our own hands. They are in far better and wiser keeping than ours.

Manasseh's mother was named Hephzi-bah, a beautiful name. I wonder whether Hezekiah gave her the name because she was his delight, or because his gratitude
inspired it, as he was then himself delighting in his God. I can scarcely think that at such a time he would have chosen one who had not also chosen God; therefore, let
us think of her as a godly woman. But in that case she could have had little enough delight in her son; and sometimes, I should think, when she saw him pursuing the
people of God with the sword, and sinning with a high hand, she must have been ready to say, "Call me no more Hephzi-bah, but call me Marah, for the Lord hath
dealt bitterly with me." It is not always that the thing which makes us glad to-day will make us glad to-morrow likewise. Let children be accounted a heritage of the
Lord. They are the joy of our hearts and the flowers of our homes. But what will they be to us when the gay, guileless, sportive days of their childhood have run out?
Unless God sends his blessing with them, the increase of our families may be the sorrow of our lives. Evil passions and propensities develop themselves in our children
with their growth, and if the grace of God does not subdue their sinful disposition, we may have to rue the day that they were born. Manasseh's name signified
"forgetfulness." I hope his father did not forget his training, and leave him to those young courtiers who always hang about kings' palaces, and are pretty sure to instil
into a young prince's mind more vanity than virtue, and bespeak his favor and patronage for the popular party. There was a superstitious section in those days,
cultivating idolatry and pouring contempt on the Evangelical brethren, whose cause his father, Hezekiah, had espoused so earnestly and defended all his days. That new
religion, imported from among the heathen, had its meretricious attractions. Was there not a great deal to please the eye in its pageant, and much to charm the ear in its
worship? The beautiful artistic work in the statuary of its idols, and the fine display of pomp in all the ceremonies - did not these appeal to a cultivated taste? The old-
fashioned puritanical order of worshipping at one temple, where the service was bald, and where there was scarcely anything to be seen except by the priests
themselves, was becoming effete. Would it not be better to go with the times, take up with Baalim and Ashtaroth, do homage to the sensuous proclivities of the
common people, and make friendly alliances with nations holding other creeds? I should not wonder but they talked to the young man in that fashion, and he - oblivious
of what God bad done for his sire and forgetful that in the long history of the house of Judah the people had always been smitten when they turned aside to idols and
that they only prospered when they clave to the living God fell into the snare, and sinned with a high hand.

I shall introduce him to you first as a loathsome monster of guilt; then, secondly, I shall show you how the hand of God followed him till he became a piteous spectacle
of misery; after which - blessed be God! - we shall have to mount into a clearer atmosphere, when we point him out to you as he became afterwards, a miracle of
grace; and in fine we shall have to admire him as a delightful picture of genuine repentance. We must begin by considering him as:

I. A Loathsome Monster Of Guilt.

I cannot imagine that any one of my hearers can have been so great a sinner as Manasseh. I shall not attempt to draw a parallel between him and anyone else. Still, I
should not wonder if some of you may be led to draw some such parallel for yourselves. If you do so, I pray the Lord to give you such a sense of your own guilt as
shall constrain you to seek pardon.

Deep was the crime, and daring was the impiety of Manasseh, in size that he undid all the good work of his pious father. What Hezekiah had painfully wrought at the
web he began to unravel as fast as he could. That which the father built up for God the son pulled. down; and that which the father had cast down because it was evil
the son at once began to reconstruct. I must confess I have known sons do the like. Because, they have hated their father's piety, as it has been a restraint upon their
sin, they have vowed that if it ever came into their power to do as they liked, there should be a change in the household. As I passed a certain house this week a friend
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"are no prayer meetings held there now?" "Oh! no," he replied; "the father died, and his reprobate son came into the property. A prayer meeting, indeed! No. He defied
his mother to attempt such a thing; and after having stripped her, and stripped the little estate of all there was that was worth the having, he has gone away, and has not
Deep was the crime, and daring was the impiety of Manasseh, in size that he undid all the good work of his pious father. What Hezekiah had painfully wrought at the
web he began to unravel as fast as he could. That which the father built up for God the son pulled. down; and that which the father had cast down because it was evil
the son at once began to reconstruct. I must confess I have known sons do the like. Because, they have hated their father's piety, as it has been a restraint upon their
sin, they have vowed that if it ever came into their power to do as they liked, there should be a change in the household. As I passed a certain house this week a friend
said to me, "Many a prayer-meeting has been held in that farmhouse. People used to come for miles round there to meet and pray." "Is that a thing of the past?" said I;
"are no prayer meetings held there now?" "Oh! no," he replied; "the father died, and his reprobate son came into the property. A prayer meeting, indeed! No. He defied
his mother to attempt such a thing; and after having stripped her, and stripped the little estate of all there was that was worth the having, he has gone away, and has not
been heard of for many a year. As far as he could, he tore down everything that belonged to his father that reminded him of his God." Mr. Whitefield used to tell of a
wicked son who said be would not live in the same house that his father had inhabited, for he said that every room in the house stunk of his father's religion, and he
could not bear it. There are men who after such manner devise mischief. But ah! young man, you cannot sin in that atrocious way without incurring extraordinary guilt. It
will be remembered that you sin against the light; it will be recollected at the last great day that you were prayed for - that you were instructed in the right way; nor will
you sin so cheap as others - others, did I say? I means such as, when they transgress, only follow an evil example, and run in the path which their parents taught them.
Oh! how I grieve over ungodly young men who treat their father's God with dishonor and despite.

Manasseh's sin was aggravated by the fact that he chose to follow the very worst examples. Though he had in his father one of the best patterns of purity, that would
not do, but he must cast about him to see whom he could imitate. Upon whom think ye, did he light? Why, upon Ahab - the Ahab Of whom God had said that he
would cut off every one of his house, and not leave one remaining; a threat which had been executed, for the blood of Ahab had been licked by dogs in the field of
Naboth, and Jezebel, his wife, had been devoured of dogs. Yet this young man must needs choose Ahab to be his pattern, so he set up Baalim, even as Ahab had done
of old. The like folly I have known to be committed by young men in these days. It may be there are those here who have not found anybody that they could imitate,
until at last they sought out some licentious individual, perhaps, of years gone by, whom they have elected to be their leader. Why, half the youth of England used, at
one time, to be infatuated with Lord Byron. The glare of his genius blinded them as to the terrible hue of his character and the atrocity of his conduct, so they followed
headlong in his track, because, forsooth, he was a great man and a poet. Affecting wit, they bid defiance to pure morals. Alas! for the men whose sentiments, whose
language, and whose actions betray the hardihood and the daring of vicious characters they are prone to emulate! Though they know better, they deliberately choose
the worst models that they can copy from. What extravagance man will perpetrate in sin!

But this Manasseh sought out for himself unusual and outlandish sins. Bad as Ahab was, he had not worshipped the host of heaven. That was an Assyrian worship, and
this man must needs import from Assyria and Babylonia worship that was quite new. He set up the image Ashra, which you may, perhaps, have seen on the slabs that
have been brought from Nineveh: a tree bearing souls, intended to represent all the host of heaven. He carved this in the house of God, and set it up for worship. We
read in the prophets that the people used to stand in front of the temple and bow before the rising sun, worshipping the hosts of heaven. He was not satisfied with
common sin. We have known sinners of this class; they are not content merely to sin as others do; they are ambitious to invent some fresh sin. Like Tiberius, who
offered a prize if somebody would find him out a new pleasure, they want to discover a new species of impiety, which shall draw attention to themselves. They must be
singular in whatever they attempt; even if it comes to being singularly wicked. Such was Manasseh. He could not be satisfied to run in the race with others, and mingle
with the ill-fashion of his times; swiftly as they would fly, he must distance them all.

Beyond this, he insulted God to his face. Here, perhaps, his sin culminates. It was not enough to build idol temples for idol worship, but he must needs set up the idols
and their altars in the Temple of Jehovah. Such arrogance, as we think of it, makes our blood chill. And ah! one trembles to tell it, not a few men have thus invoked
upon their bodies and their souls the curse of the Almighty. So desperately have they been set on transgression, that they have lifted their hand and defied their Maker.
Had he not been God - the God of all patience - he would have resented their defiance, and have suddenly smitten them down to hell; but being God, and not man, he
has borne with them. He is too great to be stirred by their insults. He has put it by, and let it lie still, winking alike at their ignorance and their assumption. for a while,
until their iniquity shall be full; and then, in his justice, will he visit it upon their head. There are not a few in our great city who continually do all that they can to provoke
God, and to show how little they reverence him how utterly they ignore his claims on their homage. They will go out of their way to introduce blasphemies into their
common conversation, and to express their disgust and contempt for everything chaste and comely, sacred and godly. Such was Manasseh. He set up the altars of the
false gods in the house of the living God.

Is not his character black enough? Nay, we have not laid on the thickest touches yet. We are told he made his children to pass through the fire; that is to say, he passed
them between the red-hot arms of Moloch, that they might belong for ever as long as they lived, to that fiendish deity. If we do not aver that men do this now-a-days,
they fall little short of the same cruelty and crime. Many a man teaches his child to drink arduous spirits; trains him to habits which he knows will lead him to
drunkenness; does his utmost to pass the child through the red-hot arms of the spirit-fiend, Else Moloch of the present time. Many a man has taught his child to
blaspheme. If he has not deliberately purposed it, he has actually effected it, fully conscious that he was so doing. What was his example but a deliberate lesson? Ay;
there are people who seem to take delight in the sins of their children, Laughing at the iniquities they have instructed their own sons to perpetrate. Do I address a father
who, for many years, has never attended a place of worship on the Sabbath - who has often gone home reeling drunk, and, though somewhat reformed himself, sees
his own son plunging into every vice that he was himself once habituated to? Let me ask you, Do you wonder at it? Do you wonder at it? You have passed your
children through the flames; what marvel that they were singed, and that the smell of fire is upon them? Oh! it is a crying sin that men will not only go to hell themselves,
but they must needs drag their children with them. Many a man has not been satisfied to be ruined but he must ruin same young woman who, perhaps, once had
religious convictions. He becomes her husband, and forbids her to attend the house of God. As for his children, they may, perhaps, be sent to the Sunday School to get
them out of the way in the afternoon, yet any goad they might learn there is Soon dissipated by the scenes and sounds they witness and hear under the roof of their
home. Why, multitudes in this city - we know it, and they must know it themselves - are ruining their children, deliberately compassing their perdition. Is this a small sin,
an insignificant mistake in their training? I trow not.

Moreover, Manasseh proceeded further, for he made a league with devils. There were, in his day, certain persons who professed to talk with departed spirits,
supposing that the devil had the means of communicating with them about things to come. Now, whether this fellowship with familiar spirits is a delusion and a lie, as I
suspect it is, or whether there may be a mystery of Satan involved in it, I do not know; but certain it was that Manasseh tried to get as near the devil as he could. If he
could get him to be his friend he was well content to make a covenant with hell, so that it might answer his purposes. Let him have good luck; little did he care for God.
He would consult a wizard. Superstition led him to that, but the good Word of God he utterly despised. And there are same that have done this - some here, perhaps. I
will not suppose they have lent themselves to those silly superstitions, or resorted lo those deceitful or deceived mediums who perform in the dark. I should think, in
these modern times of popular education, anyone is fit to be confined in a lunatic asylum who is beguiled by that snare. Intelligence should protect you from imposture.
But there be those who, if the devil would help them, would be glad enough to shake hands with him, and say, "Hail, fellow; well met!" If they do not entertain the devil,
it is no fault of theirs. They have set the table for him, and furnished the house, and made themselves quite ready for any evil spirit that chooses to come to them. Oh!
what iniquity this is! They will not have God; they will have Satan. They cast off the great Father in heaven, but the archenemy of souls - with him they make a covenant,
and contract a league. Could sin go much farther shall this? It could, and it did; for this man led the whole nation astray. Being a king, he had great power, and he used
his authority and exerted his influence to induce his subjects to follow his pernicious course. I often wonder what will be the horror of a man that has lived in gross sin
when, in the next world, he meets those that he betrayed and seduced into iniquity, when he begins to see, in the murky gloom of that intolerable pit, a pair of eyes
which somehow or other seem to hold him fixed and fast. He recognises them; he has seen them somewhere before, and those eyes flash fire into the soul as though
they would utterly consume him, and a voice says, "A thousand curses on thee! Thou art he that led me first into sin-enticed me from a virtuous home, and from godly
associations, to become thy partner in iniquity. A blast be on thee evermore!" What company they have to keep in that place of torment! How they will gnash their teeth
at one another in dreadful rage, each one charging the other with being his destroyer! Oh! there is remorse enough in store for a man who ruins himself, but who can tell
the pangs that shall scourge his soul who betrays his fellow-creatures, and precipitates them into everlasting ruin? Verily, dear friends, we stand aghast at the picture of
such   a man (c)
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                  2005-2009,  heInfobase
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                                                   his sin. He sinned with both hands greedily, and when the messengers came from God to tell him of Page
                                                                                                                                                        it, he was
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them. Tradition says that he sawed the prophet Isaiah in halves for daring to reprove him. But it is not from tradition, but from revelation, we learn that he made
Jerusalem to swim with blood from one end to the other, putting to death all those that would not go in his ways and follow his devices. Persecution of the saints of God
is a scarlet sin, that calls aloud to heaven for vengeance. Manasseh was guilty of this, among other crimes. I am sick at heart, and my tongue is weary of the story. Let
they would utterly consume him, and a voice says, "A thousand curses on thee! Thou art he that led me first into sin-enticed me from a virtuous home, and from godly
associations, to become thy partner in iniquity. A blast be on thee evermore!" What company they have to keep in that place of torment! How they will gnash their teeth
at one another in dreadful rage, each one charging the other with being his destroyer! Oh! there is remorse enough in store for a man who ruins himself, but who can tell
the pangs that shall scourge his soul who betrays his fellow-creatures, and precipitates them into everlasting ruin? Verily, dear friends, we stand aghast at the picture of
such a man as Manasseh, he set no bounds to his sin. He sinned with both hands greedily, and when the messengers came from God to tell him of it, he was angry with
them. Tradition says that he sawed the prophet Isaiah in halves for daring to reprove him. But it is not from tradition, but from revelation, we learn that he made
Jerusalem to swim with blood from one end to the other, putting to death all those that would not go in his ways and follow his devices. Persecution of the saints of God
is a scarlet sin, that calls aloud to heaven for vengeance. Manasseh was guilty of this, among other crimes. I am sick at heart, and my tongue is weary of the story. Let
me turn to another branch of the narrative. This terrible monster of iniquity presently became: -

II. A Singular Spectacle Of Misery.

A few words will suffice to describe it. The Assyrian king sent his captain, one Tartan, who besieged the city till it was devastated, and the king fled. It would appear
that he hid himself in a thorn brake, and was dragged out from it, and fettered and manacled with heavy irons. There remains a representation at the present time of
some Jewish king - we cannot be sure it was Manasseh - who was dragged before the King of Babylon. At any rate, it represents what was done to Manasseh,
whether the like treatment befell any other Jewish king or not. He has two rings - a ring on each ankle, and a heavy bolt between them, and his hands are fastened in the
same manner. He is brought before the king at Babylon. There he seems to have been cast into prison, and kept in confinement. The cruelties of the Assyrian monarchs
are attested by the memorials upon their own palace walls; therefore, I can fully credit the story told; by Jerome, that this Manasseh was himself put into a brazen
vessel, and subjected to the most intense heat, the Assyrian king abusing him for having passed his own child through the fire in the same manner. That he was kept for
many a long month in a dark and dreary dungeon, with only sufficient bread and vinegar given him to sustain his life, appears certain. He must have been wretched to
the last degree: his crown gone, his kingdom devastated, his subjects put to unheard - of miseries, We are told that the judgment which God executed upon the land
was such that it made the both ears of him that heard of it to tingle. The king must, therefore, have experienced some indescribable afflictions from the hands of the
tyrant of Assyria. Ah! sinner, though thou harden thyself in thy transgressions, thou wilt not go unpunished. A bitter end awaits thee. Reckless as thou art, young man,
thy father's God will not always be mocked. You have persecuted your wife and your friend, but their unhappiness will return ere long to your own bosom. There will
come an end to your arrogance, and a beginning to your recompenses. Oh! I wish your iniquity would come to an end soon, and that it might end with your conversion.
If it does not come to that end, your outlook is gloomy indeed, for your total destruction will complete the course you are running.

Perhaps I am addressing somebody who has been living in heartless sin until he has become entangled in helpless misery. In this crowd you seem as if you were pointed
out, for your heart is ready to break with anguish. Your property is lost, your health is broken up, your character is blasted; you are a mere wreck, a waif, a stray upon
the dark sea. There is none to have compassion upon you. You are a castaway. Even your old companions have forsaken you. The devil himself seems to have cast
you adrift. You are abandoned, and you might cry out and sound your own death knell. "Lost! lost! lost!" Well, now, I have a message from God to you. I am come to
speak to you, in the name of the Lord, about this man Manasseh, in the hope that it may be also concerning yourself true - that after having been a prodigy of sin, and a
spectacle of misery, you may now become as, in the third place, Manasseh became: -

III. A Monument Of Grace.

Oh! I do not wonder at Manasseh's sin one half so much as I wonder at God's mercy. There was the man in the prison. He had never thought of his God except to
despise his prerogative, and offend against his laws, till he was immured in that dungeon. Then his pride began to break; his haughty spirit had to yield at last. "Who is
Jehovah, that I should serve him?" he had often said. But now he is in Jehovah's hand. Lying there half-starved in the prison, a crushed man, he begins to cry, "Jehovah,
what a fool I have been! I have stood out against thee until at length thy sovereign power has arrested me. and thy infinite justice has begun to avenge my crimes. What
shall I do? Where shall I hide from thy wrath? How can I escape? Is it possible to obtain thy pardon?" He began to humble himself; God's Spirit came and humbled him
more and more; he saw how foolish he had been, how wicked his character, how cruel his conduct, how abominable. Thus he spent his days and nights, in weeping
and in lamentation. It was not the prison he cared so much about. His soul had gone into iron bondage. Then it suddenly flashed across his mind that perhaps God might
have mercy on him, so he began to pray. Oh! what a trembling prayer that first prayer was. Methinks Satan said to him, "It is no use your praying, Manasseh. Why,
you have defied the living God to his face. He will tell you to go to the idol gods you have served, repair to the images you have set up, and bow before the hosts of
heaven you have been wont to worship, and see what they can for you." Nay; but in this awful despair he felt he must pray; and surely the first prayer he breathed must
have been, "God be merciful to me a sinner." And in his deep abasement, he continued still to pray and plead with God. And that dear Father of ours who is in heaven
heard him. If ever you can bring him a praying heart, he will bring you a forgiving message. As soon as he saw his poor child broken down, and confessing his wrong,
he took pity on him, heard, and answered him, and blotted out his sins like a cloud, and his transgressions like a thick cloud. I think I see Manasseh, with his morsel to
eat, never enough to stay his hunger, and his little drops of vinegar, saying to himself, "Ah! I don't deserve this!" He would thank God even for that starving allowance in
the depths of his cell, feeling that it was mercy that let him live. "Why should a living man complain, a man for the punishment of his sins?" And so it came to pass that he
was delivered.

The King of Assyria, for State reasons which I need not mention, determined to put this king on his throne again. He thought that he had broken him down, and
humbled him enough; that he would make a good viceroy and a faithful lieutenant, and that he would be afraid to rebel again, so one bright day he opened wide
Manasseh's dungeon, and told him he was going to send him back to Jerusalem. And when he told him that, then Manasseh knew that Jehovah, he was God. This
conclusion was forced upon him by the mercy he obtained. "Who," he would say, "but the Most High God could have brought me out of this horrible pit, have released
me from the power of this tyrant king, or moved his heart to relent, and have compassion on me?" As he rode back to Jerusalem, how his heart would be breaking with
gratitude! I think I see him when he first got within sight of the walls of that temple which he had so recklessly profaned. Surely he threw himself upon his face, and wept
sore, and then arose and blessed the name of the Lord that had forgiven all his trespasses. And when he entered Jerusalem, and the people gathered round him, what
must the greetings have been? Where are those courtiers that had been his companions, that led him into sin? Do they come whining round him? What a rebuff they will
get! How will he exclaim, "Get you gone. I am another man. I do not want your company or your counsel." Are there any of those poor people standing in the
background - the people that used to meet to pray and worship Jehovah, faithful among the faithless found - such as had been wont to hide away their Bibles because
they were hunted and harried from one retreat to another - a small remnant, that had escaped the fangs of the persecutors - did they came forward? How he could look
at them, and say, "Ah! you servants of Jehovah, you are my brethren. Give me your hands; for I, too, have found from heaven, and I am, like you, a child of God." I
warrant you there was singing in Jerusalem that night amongst the feeble band of the steadfast believers; and there must have been music in heaven too, for the fiery
angels must have rejoiced in a conversion that seemed so unlikely, so incredible.

"What, Manasseh saved? Manasseh - that bloodhound - is he transformed, by the renewing of his mind, into a lamb of God's flock? What he, the red-handed
persecutor - has he become a professor of the faith he once destroyed?" Ah! yes. Well might Bishop Hall say, "Who can complain that the way of heaven is blocked
against him, when he sees such a sinner enter? Say the worst against thyself, O clamorous soul! Here is one that murdered men, defied God, and worshipped devils, yet
he finds the way to repentance. If thou be vile as he, know that it is not thy sin, but thy impenitence, that bars heaven against thee. Who can now despair of thy mercy,
O God, that sees the tears of a Manasseh accepted?" I remember an old lady who would not travel by railway because she thought that some of the bridges were in
bad repair, especially the Saltash bridge, near her own house. Over that bridge she could not be persuaded to pass, for fear her weight should break it down, although
hundreds of tons weight were carried over it every day. At such folly everybody can smile. But when I hear any man say, "I have committed so much sin, that God
cannot pardon it," I think his folly is far greater. Look at this huge train that went over that bridge. Behold Manasseh laden with ponderous crimes! Mark what a train of
sin there was behind him! Then look at the bridge, and see whether it starts by reason of the loaded teem of wills which is rolling over it. Ah! no, it bears up, and so
would  it bear
 Copyright   (c)the weight if allInfobase
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                                            that men have done should roll across its arches. Christ is "able to save to the uttermost them that come untoPage
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not know where to cast my eyes for the person to whom this message is directed. That he is somewhere in this assembly I entertain no doubt. So I speak to some sister
who, in an unguarded hour, left the path of virtue, and since then has pursued a course of shame? I pray you accept the message. I deliver it to you. The greatest sin,
the utmost guilt, the most incredible iniquity, the most abominable transgressions, can be forgiven, and shall be blotted out. The Redeemer lives; the sacrifice has been
bad repair, especially the Saltash bridge, near her own house. Over that bridge she could not be persuaded to pass, for fear her weight should break it down, although
hundreds of tons weight were carried over it every day. At such folly everybody can smile. But when I hear any man say, "I have committed so much sin, that God
cannot pardon it," I think his folly is far greater. Look at this huge train that went over that bridge. Behold Manasseh laden with ponderous crimes! Mark what a train of
sin there was behind him! Then look at the bridge, and see whether it starts by reason of the loaded teem of wills which is rolling over it. Ah! no, it bears up, and so
would it bear the weight if all the, Sins that men have done should roll across its arches. Christ is "able to save to the uttermost them that come unto God by him." I do
not know where to cast my eyes for the person to whom this message is directed. That he is somewhere in this assembly I entertain no doubt. So I speak to some sister
who, in an unguarded hour, left the path of virtue, and since then has pursued a course of shame? I pray you accept the message. I deliver it to you. The greatest sin,
the utmost guilt, the most incredible iniquity, the most abominable transgressions, can be forgiven, and shall be blotted out. The Redeemer lives; the sacrifice has been
offered; the covenant is sealed. Turn now to the Lord with purpose of heart. Confess the sins. Abjure thyself. Trust in the infinite mercy of God, through Jesus Christ,
his Son. "Let the wicked forsake his way, and the unrighteous man his thoughts, and let him turn unto the Lord, for he will have mercy upon him, and to our God, for he
will abundantly pardon." Our closing reflection is that Manasseh became: -

IV. A Picture Of True Repentance.

At once he ceased to do evil. He went straightway to the temple and pulled down the idols. How I would like to have been with him, and have had a hand in
demolishing them. Down went the images; then over went the altars; every stone was dragged right out of the city, and flung away. God grant that every image in
England may yet be pulled down, battered to pieces, and the small dust thereof flung into the common sewers. May that which is an utter abomination before heaven
stir a righteous indignation on earth. Oh! that our land may be so godly that no respect for fine arts may suffer her to tolerate foul impieties! Manasseh made haste to
undo the mischief he had done. This is what every converted man tries to do. All the evil he has ever caused he tries to stay; he takes vengeance on his former devices;
against them he lifts both his hands, raises his voice, and exerts his influence.

Nor did this suffice; Manasseh began forthwith to do good. Right speedily he began to repair the altar of the Lord, and to restore the services of God and the
ordinances of the Temple to their original purity, according to the divine statutes. So when a man is truly converted, he will be anxious to join himself to the Lord's
people, and support the institutions of his house. Nor did Manasseh smother his gratitude, but he presented thank-offerings to God. He was not unmindful of the devout
acknowledgments that were due for the great mercy he had received. Like that other great sinner, whose gratitude is recorded in the gospel - the woman who brought
an alabaster box of ointment, very precious, and brake it - like her, methinks, he loved much because he had had much forgiven.

And, then, being established in his kingdom, he proceeded to use his high influence for holy purposes. He ruled his subjects in the fear of the Lord; and made the law of
his God to be the law of the land, renouncing all strange gods, and adhering rigidly to the book by inspiration given. Oh! that God would incline the heart of some
penitent sinner here at once to bring forth this fruit of conversion! What a change there would be in his house! What a difference his family would see! What an altered
man he would appear in his daily avocation, whether he be employer or employed! He would be seeking the conversion of those whom he formerly led astray. Those
he once scoffed at, and called by evil names, would become his choicest companions. "Can God do this?", says one. Oh! my dear hearers, the God that can forgive
great sin can also change hard hearts. Cry to him. If you are unsaved, may his Spirit lead you to seek salvation now. Stay not for to-morrow's sun. If you are saved
yourself, may that blessed Spirit lead you to pray for others, and seek their present and eternal welfare. Watch unto prayer. Let your own faith in God stimulate you to
believe that all things are possible. Never give them up, never give them up. Are you a mother - you do not know how prevalent your intercessions may prove. I
wonder whether poor Hephzi-bah was alive when Manasseh was converted? She had grieved over him, doubtless, in his young days. Well, if she did not live to see the
fruit of her prayers, yet her prayers lived, and her tears were repaid with rich interest. There is many a mother's son whose heart will be turned to God long after his
mother's bones have been laid in the churchyard. The vision is for an appointed time; though it tarry, wait for it. Thy son will yet be brought to glory through thy prayers.
Pray on, brethren and sisters, pray on for those whose sins and sorrows lay heavily on your heart. Pray on, and God will hear you. O poor sinners, the mercy of God is
the antidote for man's despair. Believe in his mercy. Look for his mercy. Cast yourselves upon his mercy, and you shall find his mercy unto everlasting life. God grant it
for Christ's sake. Amen.

What Self Deserves
Sermon No. 3506

Published on Thursday, April 6th, 1916.

At the Metropolitan Tabernacle, Newington. On Lord's-day Evening, 18th December, 1870.

"Ye shall loathe yourselves in your own sight for your iniquities,
and for your abominations." - Ezekiel 36:31.

It Has been the supposition of those who know not by experience that if a man be persuaded that he is pardoned, and that he is a child of God, he will necessarily
become proud of the distinction which God has conferred upon him. Especially if he be a believer in predestination, when he finds that he is one of God's chosen, it is
supposed that the necessary consequence will be that he will be exceedingly puffed up, and think very highly of himself. This however, is but theory; the fact lies quite
another way; for if a, man be truly subjected to the work of grace in the heart, and if he be then brought to trust in Jesus, and to see his sin put away by the great
sacrifice, instead of being lifted up, he will be exceedingly cast down in his own sight, and as he goes on to perceive the singular mercy and peculiar privileges which
God's grace has bestowed upon him, instead of being exalted, he will sink lower and lower in his own esteem, until, when he shall make a full discovery of divine love,
he will become nothing, and Christ will be all in all. Mercy never makes us proud. As mercy is given to the humble, it has a humbling effect. Wherever it comes, it
makes a man lie low before the throne of the heavenly grace, and leads him to ascribe all honor and glory to the God from whom the mercy comes.

It appears from our text that when Israel shall be forgiven her long years of departure from God, one of the effects of the mercy will be that she will loathe herself, and
that same effect has already been produced in some of us, to whom God's abounding mercy has come. In fact, in every man here who has tasted that the Lord is
gracious, there has been one uniform experience upon this matter - we have been led to loathe ourselves in our own sight for all the sin we have done before the Lord
our God. I shall try to go into this matter, trusting to be rightly guided to say fitting and useful words at this time.

First, my brethren, what is it that we have come to loathe in ourselves?; secondly, why do we loathe it?; and thirdly, what is the necessary result in us, or should be, of
this self-loathing? First, then: -

I. What Is It That The Pardoned Sinner Loathes?

You will perceive that he is a pardoned sinner. The verse is inserted here in a position where it plainly belongs to those whom God has renewed in heart, whose sins are
forgiven, who are fully justified and accepted. It is consistent with the full enjoyment of salvation to loathe yourself. This is the strange paradox of the Christian faith. He
who justifies himself is condemned, he who condemns himself is justified. He who magnifies himself, God breaks down and casts in pieces; he who throws, himself
prostrate before the throne of God's justice, he it is that God lifteth up in due time. What is it, then, that we loathe in ourselves to-day?

Our reply is, first of all, we loathe every act of our past sin. Look back, ye that have been brought to Jesus; look back upon the past. Your lives have differed. Some
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been our pathway before conversion, we do now unfeignedly loathe all the sin of it, whether it were the open sin or the sin of the heart. Especially do we loathe tonight
those sins which we excused at the time (which we did excuse afterwards). because we said, "Others did so," because we could not see we did any hurt to our fellow-
prostrate before the throne of God's justice, he it is that God lifteth up in due time. What is it, then, that we loathe in ourselves to-day?

Our reply is, first of all, we loathe every act of our past sin. Look back, ye that have been brought to Jesus; look back upon the past. Your lives have differed. Some
here have, by God's mercy, been kept from gross outward sin before their conversion; others have run wantonly into it to great excess of riot. Whichever may have
been our pathway before conversion, we do now unfeignedly loathe all the sin of it, whether it were the open sin or the sin of the heart. Especially do we loathe tonight
those sins which we excused at the time (which we did excuse afterwards). because we said, "Others did so," because we could not see we did any hurt to our fellow-
men thereby. We loathe them because, if they did not relate to man, but only to God, it was the more vicious of us that we should rebel altogether against him. "Against
thee thee only, have I sinned," is a part of the bitterness of our confession to-night. There were some sins that were sweet to us at the time: we rolled them under our
tongue, poisonous though they were. and we called them sweet morsels. We would revolt against them to-night with abhorrence. Begone, ye damnable sins! By your
very sweetness to me, I detect you. Fool that I must have been that such a thing as thou, could have been sweet to me. What eyes must I have had to have seen any
beauty in thee! How estranged from God to love the things so foul and vile! We would recall to-night those greater sins of our life, sins perhaps which entangled others.
sins which we perpetrated in the face of knowledge, after many warnings, desperate. atrocious sins. Oh! what mercy that we were not cut down while we were living in
them! We turn them over and remember them, not, I trust, as some do, I am afraid, when they speak of their past lives, as if they were talking about their battles and
they were old soldiers - never mention your sins without tears. Do not write much about them, if at all; it is best to do with them as Noah's sons did with their father's
nakedness, go back and cast a mantle over all. God has forgiven them. Remember them only that you may repent, and that you may bless his name, but never mention
them without loathing them - utterly loathing them as if they were disgusting to your spirit, and you could not speak of them without the blush mantling on your cheek.

My brethren, in addition to loathing every act of sin, I think I can hope, if our acts are right, we do, through God's mercy, loathe all the sins of omission. I will put them
in this form. The time we wasted before our conversion. Perhaps some of you were not brought to Christ until you were thirty, or forty, or fifty years of age. It is a very,
very happy circumstance to be saved while yet you are younger - a case for eternal thankfulness but let us think of the time we wasted, precious time, in which we
might have served God, time in which we might have been learning more of him, studying his Word, and making ourselves more fit to he used by him in after years.
How much of our time ran to waste! I would especially loathe wasted Sabbaths. Some of us wasted them at home in idleness; some wasted them abroad in company.
others of us wasted them in God's house. I would loathe my elf for having wasted Sabbaths, under sermons, hearing as though I heard them not - joining in devotions in
the posture, and not in the heart. And what is this but to break the Sabbath under the very garb of keeping it' - thinking other thoughts and caring for other things while
eternal matters were being proclaimed in my hearing. Oh! let us loathe ourselves to think that even twenty years should have gone to waste, much more thirty, or forty,
or fifty years even sixty - should have been suffered to glide by, bearing nothing upon their bosom but a freight of sin, carrying nothing to the throne of God that we
would wish to have remembered there. Those of us who have been converted to God would this night loathe every refusal which we gave to Christ. in those days of
our unregeneracy. Dost thou remember, my brother in Christ, those early knockings at the door of thy heart by a gentle mother's word, or was it a father, or was it
perhaps a Sunday School teacher, or perhaps some dear one now in glory? Oh! that ever I should have refused the Savior, had he but presented himself to me but
once! Infatuation not to be excused, to close the heart against even one of these! But many times! Some of us were very favorably circumstanced. Our mother's tears
fell thick and fast for us when we were children. She would pray with us; when we read the Scriptures with her' she talked to us. Her words were very faithful, very
tender, and her child could not help feeling them, but waywardly he pushed aside the tears, and still forgot his mother's God. Then you know with many of us the
entreaties of our youth melted into the instructions of cur riper years. Do you not remember many sermons under which Christ has knocked with his pierced hand at the
door of your heart? You that sit here from time to time, I know the Lord does not leave you without some strivings of heart; at least, I hope he does not I do pray the
Master to help me to put the word so that it may disturb you, and not let you make a nest in your sins, but as yet you have said "No" to Christ, and given him the go-by,
even until now. As for such as are now saved, I am sure they have among their most bitter pangs of regret this, that they should ever at any time, and that they should so
often and so many times have said to the Savior, "Depart from me; I will not know thee, neither do I desire thy salvation." And if, my brethren, in addition to having
refused Christ, we have come into actual collision with him by setting up our own Pharisaic estimate of ourselves, we ought to loathe ourselves to-night. We did say in
our heart, "I am good enough." The filthy rags of our own righteousness have had the impertinence to compare with the fair white linen of Christ's righteousness. We
thought we could put away our own sins by some method of our own, and that cross, which s heaven's wonder and hell's terror, are despised so as to think we could
do without it. We might well loathe ourselves for this, if we had never committed any other transgression than this. Oh! foul pride, oh! base and loathsome pride that
can make a sinner think he can do without a Savior, and so presumptuously imagine that Christ was more than was needful, and the cross was a work of
supererogation.

Did any of us go further than this? And did we ever commit persecuting acts against Christ and his people? Perhaps some of you did, and now you are his servants.
You laughed at that Christian woman; why, you would go down upon your knees now if you could find her, to beg a thousand pardons, now you know her to be a
child of God. You did then act very harshly and severely towards one who was a true lover of the Savior. Perhaps you spoke opprobrious words, or did worse. As
Cranmer put his hand into the fire and said, "Oh! unworthy right hand," because it had written a recantation of Christ and his truth years before. I am sure you would
say it now if you have written one unkind word, or said one ungenerous word concerning a believer in Christ. And oh! if you have ever openly blasphemed, I know you
loathe yourself, standing here to-night, to think those lips once cursed God, and, joining in the prayer-meeting with your prayers, to think that those lips once
imprecated curses upon your fellow-men. I know your feeling must be one of very deep prostration of spirit. And even if we have not gone so far, we feel, as you do,
that we loathe ourselves for our iniquities and for our abominations. Thus might I continue to speak to your hearts, but I trust, my brethren, it will be needless to do so,
for you do already loathe yourselves for your sins.

Let me close this first part of the subject by just remarking that there are some persons here who, if the Lord should ever convert them, would ever have a strong
loathing for themselves. I mean, first, hypocrites. There are such in this church, there never was a church without them. They come to the communion table, and yet
have no part nor lot in the matter. We know of some that have been here Sabbath after Sabbath, and they are habitual drunkards, undiscovered by us - who intrude
themselves into the assemblies of the faithful, and yet at the same time make much mock and sport of our holy religion. Oh! if you are ever saved, what heart-breakings
you will have! How you will hate yourselves! I shall not say one hard word about you, but I do pray God's grace will make you feel a great many hard things about
yourself, and while you look up into the dear face of the crucified, and find pardon there, may you afterwards cover your face with shame, and weep to think of the
mercy you have found. So, too, those who once professed Christ and have gone away altogether - they may be here. I should not wonder but what in this throne there
are some that used to be religious people - put on an appearance and did run well. Now for years they have neglected prayer. That woman, once a church member,
married an ungodly husband, and many a bitter day she has had since then, and to-night she has strayed in here. Ah! woman, may God bring thee back and thou wilt
loathe thyself for having given up Christ for the love of a poor dying man. And others that have gone into the world for Sunday trading, or for some sort of gain, given
up Christ, like Judas, who betrayed him for thirty pieces of silver. Oh! if you are ever saved, you will hate yourselves. I am sure this will be your cry within yourself,
"Savior, thou hast forgiven me, but I shall never forgive myself; thou hast blotted out my sins like a cloud, but I shall always remember them, and lay very low at thy feet
all my praises while I think of what thou hast done for me." Yes, and you there have a dear one that is a persecutor, a blasphemer, an opposer of the gospel, an infidel;
may you become one of those who shall abundantly loathe yourself when you shall taste of the rich, free mercy of God. Thus I have set forth what it is that a man
loathes; but let me remark it is not merely his actions he loathes, but himself, to think that he could do such things. He loathes the fountain to think that it could yield such
a stream; he loathes his own evil nature, the deep corruption and depravity of his heart, to think he should be so ungrateful and treat the Lord of mercy in so ungenerous
a way. But now we must turn to the second part of the subject.

II. How Is It, And Why, That Pardoned Souls Do Loathe Themselves?

Reply first. Their nature is changed. God, in conversion, makes us new men. We are not altered, improved, or mended, but a new life is given us; we become new
creations in Christ Jesus. It is the work of the Holy Spirit to make us to be born again, and as that which is born of the flesh is flesh, so that which is born of the Spirit is
spirit, and it(c)
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                                          Media      it, and fights against it to the death. And further, the moving cause for loathing ourselves is the receipt of divine mercy.
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"Oh!" saith the soul when it finds itself forgiven, "did I rebel against such a God as this! What! has he struck out all my sins from the roll, cast them all behind his back,
and does he declare that he loves me still? Then wretch that I am that I should have revolted and rebelled against such a God as this." It is just as John Bunyan puts it.
There is a city besieged, and they determine that they will fight it out to the last. They will make every street to run with blood but what they will hold it out against the
Reply first. Their nature is changed. God, in conversion, makes us new men. We are not altered, improved, or mended, but a new life is given us; we become new
creations in Christ Jesus. It is the work of the Holy Spirit to make us to be born again, and as that which is born of the flesh is flesh, so that which is born of the Spirit is
spirit, and it hates the old corrupt nature, loathes it, and fights against it to the death. And further, the moving cause for loathing ourselves is the receipt of divine mercy.
"Oh!" saith the soul when it finds itself forgiven, "did I rebel against such a God as this! What! has he struck out all my sins from the roll, cast them all behind his back,
and does he declare that he loves me still? Then wretch that I am that I should have revolted and rebelled against such a God as this." It is just as John Bunyan puts it.
There is a city besieged, and they determine that they will fight it out to the last. They will make every street to run with blood but what they will hold it out against the
king who claims the city for himself; but when his troops march up and set their ranks around the city, and it is all surrounded, the trumpet sounds for a parley, and the
messenger comes forward with the white flag, and they find to their surprise that the conditions offered are so honorable, so generous, so much to their own advantage,
that the king appears not to be their enemy at all, but, in fact, to be their best friend. He will enlarge their liberties far above what they were. He will beautify their city -
it was mean before. He will come and dwell in it; he will make it the metropolis of the country; he will give it markets; he will give it all it wanted. "Why," saith John
Bunyan, "whereas before they were going to fortify the walls and die to a man, they fling open the gates, and they are ready to tumble over the walls to him, they are so
glad to find that he treats them so generously." And it is, even so with us when we find that he blots out our sin, that he is all love and all compassion, we yield to him at
once, and then shame comes, to think that it should ever have been needful for us to yield, that we should ever have taken up arms against him at all. It is a beautiful
incident in English history when one of our kings was carrying on war against his rebellious son. and they met in battle, and the son was, just about to kill the father,
when the father's visor was lifted up and he saw that it was his father whom he was about to kill. So the sinner, fighting against his God, thinks he is his enemy, but on a
sudden he beholds it is his own Father that he has been fighting against, and he drops the weapon of his rebellion, feeling ashamed that he should have rebelled against
such mercy and such favor. That is why we are ashamed, and I do pray that some here may be ashamed in the same way, for I think I hear Jehovah bewailing himself
to-night. "Hear, O heavens, and give ear, O earth; I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner and the ass
his master's crib, but Israel doth not know, my people doth not consider." Your God is good, be ready to repent and be forgiven; rebel no more.

Now after the receipt of divine mercy has brought in this feeling, the feeling is continued and promoted by everything that happens to us. For instance, every doctrine a
Christian man learns after he is converted makes him loathe himself. Suppose he learns the doctrine of election. "What!" saith he, "was I chosen of God from before the
foundation of the world, and did go after filthiness and uncleanness with this body? Was I dishonest and a liar, and yet loved of God before the stars began to shine?"
That doctrine makes a man loathe himself. Then he learns the doctrine of redemption, and he reads, "These are they that are redeemed from among men" - a special
and particular redemption. Did Jesus then die for me, as he did not die for all? Had he a special eye to me in that sacrifice of himself upon the cross? Oh! then I will
smite my breast to think there ever should have been such a hard heart towards a Savior who loved me so. There is no doctrine but what, when the heart learns it, the
spirit bows down with deep shame to think it ever should have rebelled. So it is with every fresh mercy the Christian enjoys. Surely he wakes up every morning with a
fresh mercy, but especially at peculiar times when our prayers have been heard, when we have been rescued out of deep distress, we lift up our eyes to heaven, and an
we bless God for all his favors to us we say, "And can it be that I was once a rebel, in arms against such a God as thee? My God, my Father, did I ever blaspheme thy
name? Did I ever read thy Book as a common book? Did I ever neglect thy mercy, Savior? Then shame on me when thou hast ever been so good, so kind to me."
And as the Christian grows in grace and mounts to more elevated platforms of experience, this self-loathing gets deeper when the spirit bears witness with him that he is
a child of God. When he rises as a child to feel that he is an heir, and that, being an heir, he claims his heritage to sit with Christ in the heavenly places, the more he sees
of God's marvellous kindness to him, the more he looks back to his past life and to the depravity of the heart within, and he says, "Shame on thy head; cover thy face
with confusion; silence me before thee, oh! thou Most High, to think that after such mercy as this I should have remained so ungrateful to thee." And I suppose that as
long as the Christian lives, and the further he goes in the grace of God, the deeper he goes in a disestimate of himself; it will ever be so until, as he gets to the gates of
heaven, among all his joys and the growing sense of divine favor, there will be a still deeper sense of repentance for all the transgressions of his heart.

And now I shall need your attention still a few moments longer while I dwell upon the third and last point. When a soul is thus made to loathe itself: -

III. What Follows?

Well, there follows, first of all, self-distrust. A man who remembers what he has been, and has a due sense of what his sin was, will never trust himself again. He thought
at one time that he could resist sin; he imagined that it would be possible for him to fight against iniquity, and by daily perseverance to make something of himself. Now
he has fallen so often, he has proved his own weakness so thoroughly, that all he can do now is just to look up to God, and ask for strength from on high. He cannot by
any possibility rest in himself; his own weakness is so thoroughly proved. A man who knows what he used to be is conscious of what his former estate was, and will by
no sort of means rely upon his own strength for a single hour. "Lead us not into temptation "will be his constant prayer, and "Deliver us from evil" will follow close upon
it. When I see a man going into sinful company, a Christian professor going on to the verge of sin and saying, "I shall not fall, I can take care of myself," I feel pretty
certain that that man's experience is a very flimsy one, and that it is altogether a very grave question whether he ever was pardoned and has tasted of divine grace; for if
he had, he would have known what it was to loathe himself a great deal more, and to distrust himself more.

The next result in a man will be that he will not serve himself any longer. Before, he could have lived for his own honor, but now he has such a disestimate of himself that
he must have a different object. Spend my life for my own honor and glory? "No," saith he, "I am not worthy of it. I, who could blaspheme heaven, or could live so long
an enemy to God - I serve such a monster as myself! No! By God's grace,, I will serve him who has changed my nature, forgiven my sin, and made me to be a new
creature in Christ Jesus. Self-loathing is quite sure to make a man have a better object than that of seeking to honor myself."

And then a man who has once loathed himself will never loathe his fellow-men. He will be free from that pride which is found in many, which disqualifies them for
Christian service, because they do not know the hearts of sinners, and do not enter into communion with them. I have known some who fancy there ought to be a great
distance between themselves and what they call common people; who talk of sin as though it were a strange thing, in which they had no participation, they themselves
having been highly elevated above ordinary folks. Oh! we know of some that would scorn the harlot, and look down upon a man whose character has been once
destroyed, and think he never ought to be spoken to again. The Christian loathes himself for not having had pity on others. He knows how readily his feet might have
gone in the same way; how easily, too, he might have fallen. even to the same extent, if circumstances had been the same with him as with them, and, as far as he can,
he seeks to uplift them. The man who is once as he should be, thrusts his arm to the elbow in every mire to bring up one of God's precious jewels. He has put off the
kid gloves of self-sufficiency, so he works like a true laborer. He knows what Christ has done for him - how Jesus poured out his very heart's blood for his redemption
- and he feels he cannot do too much, if by any means he can pluck a single firebrand from the flame. Brethren, it is good to loathe ourselves. for it makes us have
sympathy with others.

Yet, once again, this self-loathing in every case where it comes makes Jesus Christ very precious, and makes sin very hateful. Whoever bath loathed himself at all sees
how Jesus Christ has been a great Savior, and he admires and adores him. You know you measure the height of the Savior's love by the depth of your own fall. If you
don't know anything about your ruin, you won't be likely to prize much the remedy. A man that has got a desperate disease, and is dealt with by the physician, if he
does not know what the disease is, is not able to feel the measure of gratitude, even if he is healed, that another man would, who knew how fatal the disease was in
itself. If I think I am not poor, if I be befriended, I shall not have that gratitude which a bankrupt would have had if he had nothing left, to whom someone had
generously given a large estate. No! a sense of need helps us to glorify God. Amongst the saints, and when on earth, the sweetest voices are those that have been made
sweet by repentance. Amongst those that sing in heaven, and sing with the most sweet and lofty praise to God, are those who bless the grace that lifted them up from
the horrible pit and out of the miry clay, and set their feet on a rock and established their goings. This blessed shamefacedness, which Christ gives us, is not to be
avoided; may we have it more and more, and it shall be a fit preparation for the service of God on earth and the enjoyment of his presence in heaven.

And   now, dear
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progress have we made in the divine life through all the years! We call each year a "year of grace," but we might call it a year of sorrow. "The year of our Lord," we call
it! Too often we make it the Year of ourselves. God save us for not living to him, working more for him, and growing more like him! Let us close every year with
repentance, not because the sin abides, for, blessed be God, it is all forgiven - we are saved. Before the sin was perpetrated, Christ carried it into the sepulcher where
sweet by repentance. Amongst those that sing in heaven, and sing with the most sweet and lofty praise to God, are those who bless the grace that lifted them up from
the horrible pit and out of the miry clay, and set their feet on a rock and established their goings. This blessed shamefacedness, which Christ gives us, is not to be
avoided; may we have it more and more, and it shall be a fit preparation for the service of God on earth and the enjoyment of his presence in heaven.

And now, dear friends, it will be a very suitable season for every Christian just to look back and let his shame for many things mantle on his cheeks. Oh! how little
progress have we made in the divine life through all the years! We call each year a "year of grace," but we might call it a year of sorrow. "The year of our Lord," we call
it! Too often we make it the Year of ourselves. God save us for not living to him, working more for him, and growing more like him! Let us close every year with
repentance, not because the sin abides, for, blessed be God, it is all forgiven - we are saved. Before the sin was perpetrated, Christ carried it into the sepulcher where
he was buried; he, cast it there; it cannot be laid against us to condemn us, yet do we hate it, and yet do we loathe ourselves to think we have fallen into it. But would
not this also be an admirable opportunity to show how we hate sin by seeking to bring others to Christ? Do watch for other souls. As you prize your own, seek the
conversion of others, and God grant that you may bring many to Jesus.

And you that are not saved, oh! suffer not this occasion to pass, let not the days go by without your seeking for that mercy which God so fully gives through his only-
begotten Son. Then when you receive it you will be ashamed, and you, too, will magnify the grace that pardoned even you. God bless you, dear friends, very richly, for
Jesus' sake. Amen.

Our Lord's Solemn Enquiry
Sermon No. 3507

Published on Thursday, April 13th, 1916.

At the Metropolitan Tabernacle, Newington. On Lord's-day Evening, April 7th, 1872.

"Eli, Eli, lama sabachthani? That is to say, My God, my God,
why hast thou forsaken me?" - Matthew 27:46.

If any one of us, lovers of the Lord Jesus Christ had been anywhere near the cross when he uttered those words, I am sure our hearts would have burst with anguish,
and one thing is certain - we should have heard the tones of that dying cry as long as ever we lived. There is no doubt that at certain times they would come to us again,
ringing shrill and clear through the thick darkness. We should remember just how they were uttered, and the emphasis where it was placed, and I have no doubt we
should turn that text over, and over, and over in our minds. But there is one thing, I think, we should never have done if we had heard it - therefore, I am not going to
do it - we should never preach from it. It would have been too painful a recollection for us ever to have used it as a text. No; we should have said, "It is enough to hear
it." Fully understand it, who can? And to expound it, since some measure of understanding might be necessary to the exposition - that surely were a futile attempt. We
should have laid that by; we should have put those words away as too sacred, too solemn, except for silent reflection and quiet, reverent adoration. I felt when I read
these words again, as I have often read them, that they seemed to say to me, "You cannot preach from us," and, on the other hand, felt as Moses did when he put off
his shoe from off his foot in the presence of the burning bush, because the place whereon he stood was holy ground. Beloved, there is another reason why we should
not venture to preach from this text, namely, that it is probably an expression out of the lowest depths of our Savior's sufferings. With him into the seas of grief we can
descend some part of the way; but when he comes where all God's waves and billows go over him, we cannot go there. We may, indeed, drink of his cup, and be
baptized with his baptism, but never to the full extent; and, therefore, where our fellowship with Christ cannot conduct us to the full, though it may in a measure - we
shall not venture; not beyond where our fellowship with him would lead us aright, lest we blunder by speculation, and "darken counsel by words without knowledge."
Moreover, it comes forcibly upon my mind that though every word here is emphatic, we should be pretty sure to put the emphasis somewhere or other too little. I do
not suppose we should be likely to put it anywhere too much. It has been well said that every word in this memorable cry deserves to have an emphasis laid upon it. If
you read it, "My God, my God, why hast thou forsaken me? I marvel not that my disciples should, but why hast thou gone, my Father, God? Why couldst thou leave
me?" there is a wondrous meaning there. Then take it thus, "My God, my God, why hast thou forsaken me? I know why thou hast smitten me; I can understand why
thou dost chasten me; but why hast thou forsaken me? Wilt thou allow me no ray of love from the brightness of thine eyes - no sense of thy presence whatsoever?" This
was the wormwood and the gall of all the Savior's bitter cup. Then God forsook him in his direst need. Or if you take it thus, "My God, my God, why hast thou
forsaken me?" there comes another meaning. "Me, thy well beloved, thine eternal well beloved, shine innocent, thy harmless, thine afflicted Son - why hast thou
forsaken me? "Then, indeed, it is a marvel of marvels not that God should forsake his saints, or appear to do so, or that he should forsake sinners utterly, but that he
should forsake his only Son. Then, again, we might with great propriety throw the whole force of the verse upon the particle of interrogation, "Why." "My God, my
God, why, ah! why hast thou forsaken me? What is thy reason? What thy motive? What compels thee to this, thou Lord of love? The sun is eclipsed, but why is the
Son of thy love eclipsed? Thou hast taken away the lives of men for sin, but why takest thou away thy love, which is my life, from me who hath no sin? Why and
wherefore actest thou thus?"

Now, as I have said, every word requires more emphasis than I can throw into it, and some part of the text would be quite sure to be left and not dealt with as it should
be; therefore, we will not think of preaching upon it, but instead thereof we will sit down and commune with it.

You must know that the words of our text are not only the language of Christ, but they are the language of David. You who are acquainted with the Psalms know that
the 22nd Psalm begins with just these words, so that David said what Jesus said; and I gather from this that many a child of God has had to say precisely what the Lord
Jesus, the first-born of the family, uttered upon the cross. Now as God's children are brought into the same circumstances as Christ, and Christ is considered the
exemplar, my object to-night will be simply this - not to expound the words, but to say to believers who come into a similar plight, Do as Jesus did. If you come into his
condition, lift up your hearts to God, that you may act as he did in that condition. So we shall make the Savior now not a study for our learning, but an example for
reproduction. The first out of these points in which, I think, we should imitate him is this: -

I. Under Desertion Of Soul, The Lord Jesus Still Turns To God.

At that time when he uttered these words, God had left him to his enemies. No angel appeared to interpose and destroy the power of Roman or Jew. He seemed
utterly given up. The people might mock at him, and they might put him to what pain they pleased j at the same time a sense of God's love to him as man was taken
from him. The comfortable presence of God, which had all his life long sustained him, began to withdraw from him in the garden, and appeared to be quite gone when
he was just in the article of death upon the cross; and meanwhile the waves of God's wrath on account of sin began to break over his spirit, and he was in the condition
of a soul deserted by God. Now sometimes believers come into the same condition, not to the same extent, but in a measure. Yesterday they were full of joy, for the
love of God was shed abroad in their hearts, but to-day that sense of love is gone; they droop; they feel heavy. Now the temptation will be at such times for them to sit
down and look into their own hearts; and if they do, they will grow more wretched every moment, until they will come well nigh to despair; for there is no comfort to be
found within, when there is no light from above. Our signs and tokens within are like sundials. We can tell what is o'clock by the sundial when the sun shines, but if it
does not what is the use of the sundial? And so marks of evidence may help us when God's love is shed abroad in the soul, but when that is done, marks of evidence
stand us in very little stead. Now observe our Lord. He is deserted of God, but instead of looking in, and saying, "My soul, why art thou this? Why art thou that? Why
art thou cast down? Why dost thou mourn?" he looks straight away from that dried-up well that is within, to those eternal waters that never can be stayed, and which
are always full of refreshment. He cries, "My God." He knows which way to look, and I say to every Christian here, it is a temptation of the devil, when you are
desponding, and when you are not enjoying your religion as you did, to begin peering and searching about in the dunghill of your own corruptions, and stirring over all
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                                                  and all you do not feel, and all that. Instead of that look from within, look above, look to your God again, for 157    / 185
                                                                                                                                                                   the light will
come there.
stand us in very little stead. Now observe our Lord. He is deserted of God, but instead of looking in, and saying, "My soul, why art thou this? Why art thou that? Why
art thou cast down? Why dost thou mourn?" he looks straight away from that dried-up well that is within, to those eternal waters that never can be stayed, and which
are always full of refreshment. He cries, "My God." He knows which way to look, and I say to every Christian here, it is a temptation of the devil, when you are
desponding, and when you are not enjoying your religion as you did, to begin peering and searching about in the dunghill of your own corruptions, and stirring over all
that you are feeling, and all you ought to feel, and all you do not feel, and all that. Instead of that look from within, look above, look to your God again, for the light will
come there.

And you will notice that our Lord did not at this time look to any of his friends. In the beginning of his sufferings he appeared to seek oonsolation from his disciples, but
he found them sleeping for sorrow; therefore, on this occasion he did not look to them in any measure. He had lost the light or God's countenance, but he does not look
down in the darkness and say, "John, dear faithful John, art thou there? Hast thou not a word for him whose bosom was a pillow for thy head? Mother Mary, art thou
there? Canst thou not say one soft word to thy dying son to let him know there is still a heart that does not forget him?" No, beloved; our Lord did not look to the
creature. Man as he was, and we must regard him as such in uttering this cry, yet he does not look to friend or brother, helper or human arm. But though God be angry,
as it were, yet he crieth, "My God." Oh! it is the only cry that befits a believer's lips. Even if God seems to forsake thee, keep on crying to him. Do not begin to look in
a pet and a jealous humor to creatures, but still look to thy God. Depend upon it, he will come to thee sooner or later. He cannot fail thee. He must help thee. Like a
child if its mother strike it, still if it be in pain it cries for its mother; it knows her love; it knows its deep need of her, and that she alone can supply its need. Oh! beloved,
do the same. Is there one in this house who has lately lost his comforts, and Satan has said, "Don't pray"? Beloved, pray more than ever you did. If the devil says,
"Why, God is angry; what is the use of praying to him?" he might have said the same to Christ - "Why dost thou pray to one who forsaketh thee?" But Christ did pray
"My God" still, though he says, "Why dost thou forsake me?" Perhaps Satan tells you not to read the Bible again. It has not comforted you of late; the promises have
not come to your soul. Dear brother, read and read more; read double as much as ever you did. Do not think that, because there is no light coming to you, the wisest
way is to get away from the light. No; stay where the light is. And perhaps he even says to you, "Don't attend the house of God again; don't go to the communion table.
Why, surely you won't wish to commune with God when he hides his face from you." I say the words of wisdom, for I speak according to the example of Christ; come
still to your God in private and in public worship, and come still, dear brother, to the table of fellowship with Jesus, saying, "Though he slay me, vet will I trust in him, for
I have nowhere else to trust; and though he hide his face from me, vet will I cry after him, and my cry shall not be "My friends," but "My God"; and my eye shall not
look to my soul, my friends, or my feelings, but I will look to my God. and even to him alone. That is the first lesson, not an easy one to learn, mark you - easier to hear
than you will find it to practice. but "the Spirit helpeth our infirmities." The second lesson is this - observe that: -

II. Though Under A Sense Of Desertion, Our Master Does Not Relax His Hold Of His God.

Observe it, "My God" - it is one hand he grips him with; "My God" - it is the other hand he grasps him with. Both united in the cry, "My God." He believes that God is
still his God. He uses the possessive particle twice, "My God, my God."

Now it is easy to believe that God is ours when he smiles upon us, and when we have the sweet fellowship of his love in our hearts; but the point for faith to attend to, is
to hold to God when he gives the hard words, when his providence frowns upon thee, and when even his Spirit seems to be withdrawn from thee. Oh! let go every
thing, but let not go thy God. If the ship be tossed and ready to sink, and the tempest rages exceedingly, cast out the ingots, let the gold go, throw out the wheat, as
Paul's companions did. Let even necessaries go, but oh! still hold to thy God; give not up thy God; say still, notwithstanding all, "In the teeth of all my feelings, doubts,
and suspicions, I hold him yet; he is my God; I will not let him go."

You know that in the text our Lord calls God in the original his "strong one" - "Eli, Eli" - "my strong one, my mighty one." So let the Christian, when God turns away the
brightness of his presence, still believe that all his strength lies in God, and that, moreover, God's power is on his side. Though it seemed to crush him, yet faith says, "It
is a power that will not crush me. If he smite me, what will I do? I will lay hold upon his arm, and he will put strength in me. I will deal with God as Jacob did with the
angel. If he wrestle with me, I will borrow strength from him, and I will wrestle still with him until I get the blessing from him." Beloved, we must neither let go God, nor
let go our sense of his power to save us. We must hold to our possession of him, and hold to the belief that he is worth possessing, that he is God allsufficient, and that
he is our God still.

Now I would like to put this personally to any tried child of God here. Are you going to let go your God because you have lost his smile? Then I ask you, Did you base
your faith upon his smile? for if you did, you mistook the true ground of faith. The ground of a believer's confidence is not God's smile, but God's promise. It is not his
temporary sunshine of his love, but his deep eternal love itself, as it reveals itself in the covenant and in the promises. Now the present smile of God may go, but God's
promise does not go; and if you believe upon God's promise, that is just as true when God frowns as when he smiles. If you are resting upon the covenant, that
covenant is as true in the dark as in the light. It stands as good when your soul is without a single gleam of oonsolation as when your heart is flooded with sacred bliss.
Oh! Come then to this. The promise is as good as ever. Christ is the same as ever; his blood is as great a plea as ever; and the oath of God is as immutable as ever.
We must get away from all building upon our apprehensions of God's love. It is the love itself we must build on - not on our enjoyment of his presence, but on his
faithfulness and on his truth. Therefore, be not cast down, but still call him, "My God."

Moreover, I may put it to you, if, because God frowns, you give him up, what else do you mean to do? Why, is not it better to trust in an angry God than not to trust in
God at all? Suppose thou leavest off the walk of faith, what wilt thou do? The carnal man never knew what faith was, and, therefore, gets on pretty fairly in his own
blind, dead way; but you have been quickened and made alive, enlightened, and if you give up your faith, what is to become of you? Oh! hold to him then.

"For if shine eye oi faith be dim,
Still hold on Jesus, sink or swim;
Still at his footstool bow the knee
And Israel's God thy strength shall be."

Don't give him up.

Moreover, if faith give up her God because he frowns, what sort of a faith was it? Canst thou not believe in a frowning God? What, hast thou a friend who did the other
day but give thee a rough word, and thou saidst, "At one time I could die for that man," and because he gives you one rough word, are you going to give him up? Is this
thy kindness to thy friends Is this thy confidence in thy God? But how Job played the man! Did he turn against his God when he took away his comforts from him? No;
he said, "The Lord gave, and the Lord bath taken away, and blessed be the name of the Lord." And do you not know how he put it best of all when he said, "Though
he slay me, yet will I trust in him "? Yes, if thy faith be only a fair-weather faith, if thou canst only walk with God when he sandals thee in silver, and smooths the path
beneath thy feet, what faith is this? Where didst thou get it from? But the faith that can foot it with the Lord through Nebuchadnezzar's furnace of fire, and that can go
walking with him through the valley of the shadow of death - this is the faith to be had and sought after, and God grant it to us, for that was the faith that was in the heart
of Christ when forsaken of God. He yet says, "My God."

We have learnt two lessons. Now we have learnt them - (we have gone over them, but have we learnt them?) - may we practice them, and turn to God in ill times, and
not relinquish our hold. The third lesson is this: -

III. Although Our Lord Uttered This Deep And Bitter Cry Of Pain, Yet Learn From His Silence.
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He never uttered a single syllable of murmuring, or brought any accusation against his God. "My God, why hast thou forsaken me?" There! look at those words. Can
you see any blots in them? I cannot. They are crystallised sorrow. but there is no defilement of sin. It was just (I was about to say) what an angel could have said, if he
could have suffered; it is what the Son of God did say, who was purer than angels, when he was suffering. Listen to Job, and we must not condemn Job, for we should
not relinquish our hold. The third lesson is this: -

III. Although Our Lord Uttered This Deep And Bitter Cry Of Pain, Yet Learn From His Silence.

He never uttered a single syllable of murmuring, or brought any accusation against his God. "My God, why hast thou forsaken me?" There! look at those words. Can
you see any blots in them? I cannot. They are crystallised sorrow. but there is no defilement of sin. It was just (I was about to say) what an angel could have said, if he
could have suffered; it is what the Son of God did say, who was purer than angels, when he was suffering. Listen to Job, and we must not condemn Job, for we should
not have been half so good as he, I daresay; but he does let his spirit utter itself sometimes in bitterness. He curses the day of his birth and so on; but the Lord Jesus
does not do that. There is not a syllable about "cursed be the day in which I was born in Bethlehem, and in which I came amongst such a rebellious race as this" - nor
not a word, not a word. And even the best of men when in sorrow have at least wished that things were not just so. David, when he had lost Absalom, wished that he
had died, instead of Absalom. But Christ does not appear to want things altered. He does not say, "Lord, this is a mistake. Would God I had died by the hands of
Herod when he sought my life, or had perished when they tried to throw me down the hill of Capernaum." No; nothing of the kind. There is grief, but there is no
complaining; there is sorrow, but there is no rebellion. Now this is the point, beloved, I want to bring to you. If you should suffer extremely, and it should ever come to
that terrible pinch that even God's love and the enjoyment of it appears to be gone, put your finger to your lip and keep it there. "I was dumb with silence; I opened not
my mouth, because thou didst it." Believe that he is a good God still. Know that assuredly he is working for thy good, even now, and let not a syllable escape thee by
way of murmuring, or if it does, repent of it and recall it. Thou hast a right to speak to God, but not to murmur against him, and if thou wouldst be like thy Lord, thou
wouldst say just this, "Why hast thou forsaken me?" But thou wilt say no more, and there wilt thou leave him, and if' there oome no answer to thy question thou wilt be
content to be without an answer.

Now again, I say, this is a lesson I can teach, but I do not know if I can practice it, and I do not know that you can. Only, again, "the Spirit helpeth our infirmities," and
he will enable us when we come to "lama sabachthani" to come so far, but not to go farther - to stop there with our Lord. The fourth lesson which, I think, we should
learn is this: -

IV. Our Lord, When He Does Cry, Cries With The Inquiring Voice Of A Loving Child.

"My God, why, ah! why hast thou forsaken me?" He asks a question not in curiosity, but in love. Loving, sorrowful complaints he brings. "Why, my God? Why? Why?"
Now this is a lesson to us, because we ought to endeavor to find out why it is that God hides himself from us. No Christian ought to be content to live without full
assurance of faith. No believer ought to be satisfied to live a moment without knowing to a certainty that Christ is his, and if he does not know it, and assurance is gone,
what ought he to do? Why, he should never be content until he has gone to God with the question, "Why have I not this assurance? Why have I not thy presence? Why
is it that I cannot live once I did in the light of thy countenance "And, beloved, the answer to this question in our case will sometimes be, "I have forsaken thee, my child,
because thou hast forsaken me. Thou hast grown cold of heart by slow degrees; grey hairs have come upon thee, and thou didst not know; and I have made thee know
it to make thee see thy backsliding, and sorrowfully repent of it." Sometimes the answer will be, "My child, I have forsaken thee because thou hast set up an idol in thy
heart. Thou lovest thy child too much, thy gold too much, thy trade too much; and I cannot come into thy soul unless I am thy Lord, thy love, thy bridegroom, and thy
all." Oh! we shall be glad to know these answers, because the moment we know them our heart will say: -

"The dearest idol I heve known,
Whate'er that idol be,
Help me to tear it from its throne,
And worship only thee."

Sometimes the Lord's answer will be, "My child, I have gone from thee for a little to try thee, to see if thou lovest me." A true lover will love on under frowns. It is only
the superficial professor that wants sweetmeats every day, and only loves his God for what he gets out of him; but the genuine believer loves him when he smites him,
when he bruises him with the bruises of a cruel one. Why, then we will say, "O God, if this is why thou dost forsake us, we will love thee still, and prove to thee that thy
grace has made our souls to hunger and thirst for thee." Depend upon it, the best way to get away from trouble, or to get great help under it, is to run close in to God.
In one of Quarles's poems he has the picture of a man striking another with a great nail. Now the further off the other is, the heavier it strikes him. So the man whom
God is smiting runs close in, and he cannot be hurt at all. O my God, my God, when away from thee affliction stuns me, but I will close with thee, and then even my
affliction I will take to be a cause of glory, and glory in tribulations also, so that thy blast shall not sorely wound my spirit.

Well, I leave this point with the very same remark I made before. To cry to God with the enquiry of a child is the fourth lesson of the text. Oh! learn it well. Do practice
it when You are in trouble much. If you are in such a condition at this time, practice it now, and in the pew say, "Show me wherefore thou contendest with me. Search
me and try me, and see if there be any wicked way in me, and lead me in the way everlasting." Now the fifth observation is one to be treasured up: -

V. That Our Lord, Though He Was Forsaken Of God, Still Pursued His Father's Work - the work he came to do. "My God, why hast thou forsaken me?" But, mark
you, he does not leave the cross; he does not unloose the nails as he might have done with a will; he did not leap down amidst the assembled mockers, and scorn them
in return, and chase them far away. but he kept on bleeding, suffering, even until he could say, "It is finished," and he did not give up the ghost till it was finished. Now,
beloved, I find it, and I daresay you do, a very easy and pleasant thing to go on serving God when I have got a full sense of his love, and Christ shining in my face,
when every text brings joy to my heart, and when I see souls converted, and know that God is going with the Word to bless it. That is very easy, but to keep on serving
God when you get nothing for it but blow - when there is no success, and when your own heart is in deep darkness of spirit - I know the temptation. Perhaps you are
under it. Because you have not the joy you once had, you say, "I must give up preaching; I must give up that Sunday School. If I have not the light of God's
countenance, how can I do it? I must give it up." Beloved, you must do no such thing. Suppose there were a loyal subject in a nation, and he had done something or
other which grieved the king, and the king on a certain day turned his face from him, do you think that loyal subject would go away and neglect his duty because the
king frowned? No; methinks he would say to himself, "I do not know why the king seemed to deal hardly with me. He is a good king, and I know he is good, if he does
not see any good in me, and I will work for him more than ever. I will prove to him that my loyalty does not depend upon his smiles. I am his loyal subject, and will
stand to him still." What would you say to your child if you had to chasten him for doing wrong, if he were to go away and say, "I shall not attend to the errand that
father has sent me upon, and I shall do no more in the house that father has commanded me to do, because father has beaten me this morning"? Ah! what a disobedient
child! If the scourging had its fit effect upon him, he would say, "I will wrong thee no more, father, lest thou smite me again." So let it be with us.

Besides, should not our gratitude compel us to go on working for God? Has not he saved us from hell? Then we may say, with the old heathen, "Strike, so long as thou
forgivest." Yes, if God forgives, he may strike if he will. Suppose a judge should forgive a malefactor condemned to die, but he should say to him, "Though you are not
to be executed as you deserve, yet, for all that, you must be put in prison for some years," he would say, "Ah! my Lord, I will take this lesser chastisement, so long as
my life is saved." And oh! if our God has saved us from going down to the pit by putting his own Son to death on our behalf, we will love him for that, if we never have
anything more. If, between here and heaven, we should have to say, like the elder brother, "Thou never gayest me a kid that I might make merry with my friends." we
will love him still; and if he never does anything to us between here and glory, but lay us on a sick bed, and torture us there, yet still we will praise and bless him, for he
has saved us from going down to the pit; therefore, we will love him as long as we live. Oh! if you think of God as you ought to do, you will not be at ups and downs
with him, but you will serve him with all your heart, and soul, and might, whether you are enjoying the light of his countenance or not. Now to close. Our Lord is an
example for us in one other matter. He is to us our type of what shall happen to us, for whereas he said, "Why hast thou forsaken me?": -
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And so shall every man that, in the same spirit in the hour of darkness, asks the same question. Our Lord died. No answer had he got to the question, but the question
has saved us from going down to the pit; therefore, we will love him as long as we live. Oh! if you think of God as you ought to do, you will not be at ups and downs
with him, but you will serve him with all your heart, and soul, and might, whether you are enjoying the light of his countenance or not. Now to close. Our Lord is an
example for us in one other matter. He is to us our type of what shall happen to us, for whereas he said, "Why hast thou forsaken me?": -

VI. He Has Received A Glorious Answer.

And so shall every man that, in the same spirit in the hour of darkness, asks the same question. Our Lord died. No answer had he got to the question, but the question
went on ringing through earth, and heaven, and hell. Three days he slept in the grave, and after a while he went Into heaven, and my imagination, I think, may be
allowed if I say that as he entered there the echo of his words, "Why hast thou forsaken me?" just died away, and then the Father gave him the practical answer to the
question; for there, all along the golden streets, stood white-robed bands, all of them singing their redeemer's praise, all of them chanting the name of Jehovah and the
Lamb; and this was a part of the answer to his question. God had forsaken Christ that these chosen spirits might live through him; they were the reward for the travail of
his soul; they were the answer to his question; and ever since then, between heaven and earth, there has been constant commerce. Ii your eyes were opened that you
could see, you would perceive in the sky not falling stars, shooting downwards, but stars rising upward from England, many every hour from America, from all countries
where the gospel is believed, and from heathen lands where the truth is preached and God is owned, for you would see every now and then down on earth a dying
bed, but upwards through the skies, mounting among the stars, another spirit shot upward to complete the constellations of the glorified. And as these bright ones, all
redeemed by his sufferings, enter heaven, they bring to Christ fresh answers to that question, "Why hast thou forsaken me?" And if stooping from his throne in glory the
Prince of life takes view of the sons of men who are lingering here, even in this present assembly, he will see to-night a vast number of us met together around this table,
I hope the most, if not all, of us redeemed by his blood and rejoicing in his salvation; and the Father points down to-night to this Tabernacle, and to thousands of similar
scenes where believers cluster around the table of fellowship with their Lord, and he seems to say to the Savior, "There is my answer to thy question, 'Why hast thou
forsaken me?'"

Now, beloved, we shall have an answer to our question something like that. When we get to heaven, perhaps not until then, God will tell us why he forsook us. When I
tossed upon my bed three months ago in weary pain that robbed me of my night's rest, and my day's rest too, I asked why it was I was there, but I have realized since
the reason, for God helped me afterwards so to preach that many souls were ingathered. Often you will find that God deserts you that he may be with you after a
nobler sort - hides the light, that afterwards the light of seven suns at once may break in upon your spirit, and there you shall learn that it was for his glory that he left
you, for his glory that he tried your faith. Only mind you stand to that. Still cry to him, and still call him God, and never complain, hut ask him why, and pursue his work
still under all difficulties; so being like Christ on earth, you shall be like Christ above, as to the answer.

I cannot sit down without saying just this word. God will never forsake his people for ever. But as many of you as are not his people, if you have not believed in him, he
will forsake you for ever, and for ever, and for ever; and if you ask, "Why hast thou forsaken me? "you will get, your answer in the echo of your words, "Thou hast
forsaken me." "How shall ye escape if ye neglect so great salvation?"! "Believe in the Lord Jesus Christ, and thou shalt be saved."

"But if your ears refuse
The language of his grace,
And hearts grow hard like stubborn Jews,
That unbelieving race;
The Lord in vengeance drest
Shall life his hand and swear,
'You that despised my promised rest
Shall have no portion there.'"

God grant it may never be so with you, for Christ's sake. Amen

Light at Evening Time
Sermon No. 3508

Published on Thursday, April 20th, 1916.

At the Metropolitan Tabernacle, Newington.

"And it shall come to pass in that day, that the light shall not be clear nor dark: But it shall be one day which shall be known to the Lord, not day, nor night; but it shall
come to pass, that at evening time it shall be light." - Zechariah 14:6-7.

As We read the Scriptures, we are continually startled by fresh discoveries of the magnificence of God. Our attention is fixed upon a passage, and presently sparklets
of fire and glory dart forth. It strikes us; we are struck by it. Hence these bright coruscations. Our admiration is excited. We could not have thought that so much light
could possibly lie concealed within a few words. Our text thus reveals to us in a remarkable manner the penetration, the discernment, the clear-sightedness of God. To
our weak vision the current of human affairs is like twilight. It is not altogether dark, for it is broken with some gleams of hope. Nor is it altogether bright, for heavy
masses of darkness intervene. It is neither day nor night. There is a mingle-mangle of good and evil, a strange confused mixture, wherein the powers of darkness con
tend with the powers of light. But it is not so with God. With him, it is one clear day. What we think to be confusion, is order before his eye. Where we see advance
and retrogression, he sees perpetual progress. We full often bemoan our circumstances as altogether disastrous, while God, who seeth the end from the beginning, is
working out his ordained purpose. Our God maketh the clouds to be the dust of his feet, and the winds to be his chariot. He sees order in the tempest and the
whirlwind. When the bosom of earth heaves with earthquake, he hears music in every throb and when earth and heaven seem mingled in one wild disorder and storm,
his hand is in the midst of all, so marking, that every particle of matter should be obedient to his settled laws, and that all things should work together to produce one
glorious result. "Things are not what they seem." Oh! how good it is for us to know that this world's history is not so black and bad as to our dim senses it would
appear. God is writing it out, sometimes with a heavy pen; but when complete, it will read like one great poem, magnificent in its plan, and perfect in all its details. At
the present hour there may be much in the condition of our country to cause anxiety or even to create alarm. And it is not hard to point certainly to many things that
seem to augur no good. But there always were evil prophets. There always have been times and crises when dark portents favored unwelcome predictions. But thus far
the fury of every tempest has been mitigated; a sweet calm has followed each perilous swell of the ocean, and the good old ship has kept afloat England's flag - we
fondly believe: -

"The flag that's braved a thousand years,
The battle and the breeze,"

will not be run down yet. We thank God that the history of our deliverances supplies us with fair omens of an ever-gracious Providence. Let us comfort ourselves with
the belief that there is a future of peace and prosperity within her borders and of influence for good among the nations of the world for Britain and British Christians.*
Then let each man brace up his sinews for the fight, and struggle for the right Bright days are assuredly in store for those who lift the standard and unfurl the flag of
righteousness and truth. "At evening time it shall be light." Even now it is "one day" which is known to the Lord.
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As our time is brief, I mean to confine your attention to one clause of the text, "At evening time it shall be light." It seems to be a rule in God's dispensations that his light
should break upon men gradually; and when it appears about to suffer an eclipse it will brighten up and shine with extraordinary lustre. "At evening time it shall be light."
will not be run down yet. We thank God that the history of our deliverances supplies us with fair omens of an ever-gracious Providence. Let us comfort ourselves with
the belief that there is a future of peace and prosperity within her borders and of influence for good among the nations of the world for Britain and British Christians.*
Then let each man brace up his sinews for the fight, and struggle for the right Bright days are assuredly in store for those who lift the standard and unfurl the flag of
righteousness and truth. "At evening time it shall be light." Even now it is "one day" which is known to the Lord.

As our time is brief, I mean to confine your attention to one clause of the text, "At evening time it shall be light." It seems to be a rule in God's dispensations that his light
should break upon men gradually; and when it appears about to suffer an eclipse it will brighten up and shine with extraordinary lustre. "At evening time it shall be light."
Of this mode of God's procedure we will take five illustrations.

I. Let Revelation Supply Us With The First.

When God first revealed himself to the sons of men, he did not come to them in a blazing chariot of fire, manifesting all his glorious attributes. The sun in the Tropics, we
are told, rises on a sudden. The inhabitants of those regions know none of our delightful twilight at dawn or evening, but the curtain rises and falls abruptly. This is not
the way in which God has revealed himself to us by degrees, softly, slowly, he lifts the veil. Thus has God been pleased to make himself known. He took in his hand a
flaming, torch when the world was dark. Without a single ray of comfort, and he lit up the first star that ever shone over the wild waste of the world's wilderness. That
star was the promise that the seed of the woman should bruise the serpent's head. In the light of that promise our first parents and their immediate descendants were
cheered in their daily toil. Seth and Enoch walked with no other light that we know of but that. There is no record of any promise beside, which they had received from
the Lord. By-and-bye, as years revolved, God lit up another star, and then another and another, till at last Holy Scripture became like our sky at midnight-studded all
over with greater and lesser luminaries, all brightly manifesting the glory of God.

Still it was night. Though there was a little light, there was a prevalence of darkness. All through the Jewish dispensation, the sun did not shine. There was only cold, but
beautous in its season, silver moonlight. Heavenly truths were reflected in shadows; the substance was not visible. It was an economy of cloud and smoke, of type and
symbol, but not of light and day of life, and immortality. For all the light that "o'er the dark her silver mantle threw," the saints of those times were glad and grateful; but
how much more cause for joy and gratitude have we on whom the golden sun has shone! Star after star had been lit up in the heavens by the inspiration of Moses, and
Samuel, and David, and all the prophets, till dark and deep the night began to fall, till sable clouds gathered dense with direful auguries. and at length a wild tempest was
heard thundering in the sky. Isaiah had completed the long roll of his prophecy; Jeremiah had uttered all his lamentations. The eagle wing of Ezekiel soared no longer.
Daniel had recorded his visions and entered into rest. Zechariah and Haggai had fulfilled their mission, and at last Malachi, foreseeing the day that should burn as an
oven, and beyond it the day when the Sun of righteousness should arise with healing in his wings, closed that volume of testimony. That was midnight. The stare seemed
to be dying out, like as withered fig-leaves fall from the tree. There was no open vision; the Word of God was scarce; there was a famine of the bread of life in those
days. And what then? Why, you all know. At evening time it was light. Be who had long been promised suddenly came into his temple, a light to lighten the Gentiles,
and to be the glory of his people Israel. The world's darkest hour had come, when there was born in Bethlehem, of the house of David, Jesus, the Kin, of the Jews, and
the Savior of men. Then the day dawned, and the day-spring from on high visited us, precisely at that darkest hour, when men said, "God has forsaken the world, and
left it to pine away in everlasting gloom". Let that serve for a first illustration of light at evening time, notable as a fact, and worthy to be recollected. This, too, is
precisely the way in which God acts: -

II. In The Conversion Of Individuals.

God's laws on a great scale are always the same as his laws on little scale. A pretty little rhyme, that many of you are familiar with, endorses this statement.

"The very law that moulds a tear,
And bids it trickle from its source
That law preserves the world a sphere,
And guides the planets in their course."

The same law which controls a planet affects a grain of dust. As God caused revelation to arise gradually, and, growing clearer and clearer, to become clearest when it
seemed about to expire, so in the experience of each individual, the dawn precedes the day. When the light of divine grace first visits a man, it shines with feeble beam.
Man by nature is, like a house shut up, the windows of which are all boarded over. Grace does not open every window jet once and bid the sun stream in upon weak
eyes accustomed to darkness. It rather takes down a part of a shutter at a time, removes some obstruction, and so lets in, through chinks, a little light, that one may be
able to bear it by degrees. The window of man's soul is so thickly encrusted with dirt, so thoroughly begrimed, that no light at all can penetrate it, till one layer is taken
off, and a little yellow light is seen; and then another is removed, and then another, still admitting more light, and clearer. Was it not so with you who are now walking in
the light of God's countenance, Did not your light come to you by little and little? Your experience, I know, confirms my statement, and as the light came, and you
discovered your sin, and began to see the suitability of Christ to meet your case, you hoped that all was going on well. Then peradventure, on a sudden, the light
seemed altogether to depart. You were cast into the thick darkness into the Valley of the Shadow of Death, and you said, "Oh! now my lamp is put out for ever! I am
cast out from God's presence! I am doomed beyond the hope of mercy! I shall be lost for ever and ever!" Well now, Christian, ask yourself what came of this? When
you were thus broken, sore broken in the place of dragons, and your soul suffered the wreck of all its carnal confidence, what then? At that evening time the light shone
clearer with you than it had ever before. When darkness veiled your mind, you looked to Christ, and were lightened with the true light. Despairing of yourself, you cast
yourself into the arms of Christ, and you had that peace of God which passeth all understanding, and still keeps your heart and mind through Jesus Christ.

May be I am addressing some who have been for a long while the subjects of such humbling influences, breaking them down. You had hoped things were going pretty
fairly with you, and you trusted that at the last you would come out into clear sunshine. But oh! how disappointed you feel! You never felt so wicked, never knew that
you were so desperately rebellious. Your heart is hard and stubborn; you feel as if there was a mutiny in your breast. "Surely," you say, "such an one as I am never can
be saved; it is a hopeless case." Oh! my brother, very hopeful to our view is that which appears so hopeless to you.

"Tis perfect poverty alone
That sets the soul at large;
While we can call one mite our own,
We have no full discharge."

Are you emptied of all merit, goodness, and hope in yourselves? Then your redemption draweth nigh. When you are cleared out and turned upside down, then eternal
mercy greets you. Trust Christ. If you cannot swim, give yourselves up to the stream, and you shall float. If you cannot stand, give yourselves up to him, and he will
bear you as on eagles' wings. Give up yourself. There, let it die; it is the worst enemy you ever had. Though you relied upon it, it has been a delusion and a snare to you.
Now, therefore, throw the whole weight and burden of your life of sin and folly upon Jesus' Christ, the Sin-bearer, and this shall be the time of your deliverance, so the
darkest hour you ever knew shall give place to the brightest you have ever experienced. You shall go your way rejoicing, with a joy unspeakable and full of glory. A
third illustration may be found in: -

III. The Deliverances Which A Covenant God Works For An Afflicted People
The same rule which we have already observed will hold good here - at evening time it shall be light. No child of God can be very long without trouble of some kind or
other, for sure
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                   is that the road to heaven
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the Slough of Despond, run a tramway right through the middle of it, and construct a tunnel through the hill Difficulty. I would not advise any of you to be shareholders
in the company, for it will never answer. It will bring thousands to the river of Death, and swamp them there, but at the gates of the Celestial City not a passenger will
ever arrive by that route. There is a pilgrimage, and a weary pilgrimage too, which must be taken before you can obtain entrance into those gates. Still, in all their trials,
third illustration may be found in: -

III. The Deliverances Which A Covenant God Works For An Afflicted People
The same rule which we have already observed will hold good here - at evening time it shall be light. No child of God can be very long without trouble of some kind or
other, for sure it is that the road to heaven will always be rough. Some visionaries have been talking of making a railroad to the city. With this view, they would fill up
the Slough of Despond, run a tramway right through the middle of it, and construct a tunnel through the hill Difficulty. I would not advise any of you to be shareholders
in the company, for it will never answer. It will bring thousands to the river of Death, and swamp them there, but at the gates of the Celestial City not a passenger will
ever arrive by that route. There is a pilgrimage, and a weary pilgrimage too, which must be taken before you can obtain entrance into those gates. Still, in all their trials,
God's people always find it true that at evening time it shall be light. Are you suffering from temporal troubles. You cannot expect to be without these. They are hard to
bear. This, however, should cheer you, that God is as much engaged to succor and support you in your temporal, as he is in your spiritual interests. Beloved, the very
hairs of your head are all numbered. Not a sparrow falls on the ground without your Father knowing it. Well, now, taking quite a material view of the question, you are
of more value than many sparrows. You may be very poor, yet be very, very dear to your Father in heaven. Your poverty may reduce you to the utmost pinch, but that
will be the time of your sweetest relief. The widow woman at the gates of Zarepta could hardly have been more wretched than when she had gone out to gather a few
sticks - she says two - enough, I suppose, to cook the handful of meal and the few drops of oil, with which to make the last morsel for herself and for her son. Ay,
poor soul! At that very moment the prophet of God came in - not while there was much meal or much oil, but just as they were all spent. He came to tell her that the
barrel of meal should not waste, nor the cruse of oil fail, till the Lord sent rain, and famine ceased in the land. God's people in Egypt were not brought out until the
rigour of their bondage had become too bitter to bear. When it was intolerable, the Lord redeemed them with a strong arm and a high hand. You may, my dear hearer,
be so tried that you think nobody ever had such a trial. Well, then, your faith may look out for such a deliverance as nobody else ever experienced. If you have an
excess of grief, you shall have the more abundant relief. If you have been alone in sorrow, you shall, by-and-bye, have a joy unspeakable, with which no stranger can
intermeddle. You shall lead the song of praise, as chief musicians, whose wailings were most bitter in the abodes of woe. Do cast your burden on God. Let me beseech
those of you who love him, not to be shy of him. Disclose to him your temporal griefs. For you, young people, you remember I have just prayed that you might early in
life learn to cast your burden upon God. Your trials and troubles, while you are at home under your father's roof, are not so heavy as those that will come when you
begin to shift for yourselves. Still, you may think them heavier, because your older friends make light of them. Well, while you yet remain at the home of your childhood,
acquire the habit of carrying your daily troubles and griefs to God. Whisper them into your Heavenly Father's ear, and he will help you. And why should you men of
business try to weather the storm without your God? 'Tis well to have industry, shrewdness, and what is called self-reliance - a disposition to meet difficulties with
determination, not with despondency: -

"To take arms against a sea of troubles,
And by opposing end them."

Still, the only safe, the only happy course for merchant or tradesman is to commit his way unto God, with a simple, child-like faith, taking counsel at the Scriptures, and
seeking guidance in prayer. You will find it to be a blessed way of passing through the ordinary routine of daily anxieties, and the extraordinary pressure of occasional
alarms and panics, if you can but realize your sacred privileges as disciples of Christ in the midst of all your secular duties.

Or are our trials of a spiritual character? Here full often our trials abound, and here, too, we may expect that at evening time it shall be light. Perhaps some of you
pursue the road to heaven with very few soul-conflicts. Certainly there are some who do not often get through a week without being troubled on every side-fighting
without, and fears within. Ah! brethren, when some of you tell me of your doubts and fears, I can well sympathise with you, if I cannot succor you. Is there anywhere a
soul more vexed with doubts, and fears, and soul-conflicts than mine? I know not one. With heights of joy in serving my Master, I am happily familiar, but into very
depths of despair-such an inward sinking as I cannot describe-I have likewise sunk. A more frequent, or a more fearful wretchedness of heart than I have suffered it is
not likely any of you ever felt. Yet do I know that my Redeemer liveth, that the battle is sure, that the victory is safe. If my testimony be worth aught, I have always
found that when I am most distressed about circumstances that I cannot control, when my hope seems to flicker where it ought to flare, when the worthlessness and
wretchedness of my nature obscure the evident of any goodness and virtue imparted to me or wrought in me, just then it is that a sweet spring of cool consolation
bubbles up to quench my thirst, and a sweet voice greets my ear, "It is I; be not afraid". My witness is for the Master, that, though he may leave us for a little, it is not
for long. "For a small moment have I forsaken thee, but with great mercy have I gathered thee; in a little wrath I hid my face from thee for a moment, but with
everlasting mercy will I have pity upon thee, saith the Lord, thy Redeemer. "Oh! believer, stay yourself upon God when you have nothing else to stay upon. Do not rely
upon appearances; above all, do not listen to the suggestions of a murmuring, hardened spirit; do not credit the insinuations of the infernal fiend who, when he finds you
downhearted, be it from sickness of body or anxiety of mind, is sure then to whisper some disparaging thoughts of God. What though the suggestion strikes your heart
that the Lord has forsaken you, that your sins cannot be forgiven, that you will fall by the hand of the enemy, hurl it back. You know whence it came. Depend upon it,
though heaven and earth go to wreck, God's promise will stand. Should hell break loose, and demons innumerable invade this earth, they shall not go one inch beyond
their tether. The chain that God has cast about them shall restrain them. Not an heir of heaven shall be left to the clutch of the destroyer. Nay, his head shall not lose a
hair without divine permission. You shall come out of the furnace with not a smell of fire upon you. And being so eminently preserved, in such imminent peril, your
salvation shall constrain you to bless God on earth, and bless him to all eternity, with the deepest self-humiliation and the highest strains of gratitude and adoration. So,
then, both in our temporal and spiritual concerns, at evening time, when the worst has come to the worst, it shall be light. When the tide has ebbed out the farthest, it
will begin to flow in. When the winter has advanced to the shortest day, we shall then begin to return to spring. Be assured that it is so, it has been so, and it shall be so.
To the very end of your days you may look for light at evening time. And now may I not appeal for a fourth illustration of the same truth to some of our friends who
have come to: -

IV. The Evening Time Of Human Life?

This is often a delightful time, when the shadows are drawn out, and the air is still, and there is a season of preparation for the last undressing, and of anticipation for the
appearing before the King in his beauty. I envy some of our brethren, the more advanced saints. Although old age brings its infirmities and its sorrows, yet they have
found that brings with it the mellow joys of a matured experience, and a near prospect of the coming glory so near, so very near to their actual realisation. John
Bunyan's picture of the Land Beulah was no dream, though he calls it so. Some of our aged brethren and sisters have come to a place of very peaceful repose, where
they do hear the songs of angels from the other side of the stream, and the bundles of myrrh from the mountains of Bethen they bear in their bosoms. I know you find,
my dear friends, that at evening time it is light to you, very light. You were called by grace when you were young. Bright was your day-dawn; a precious dew from the
Lord fell upon you in the morning. You have borne the burden and heat of the day. You feel like a child that has grown tired. You are ready to say, "Let us go to sleep,
mother; let us go to sleep." But meanwhile, before you close your eyes you are conscious of such divine refreshment, of such love and such joy shed abroad in your
hearts, that you find the last stage of the journey to be blessed indeed, waiting and watching for the trumpet-call that shall bid you come up higher. Your light is brighter
now than ever it was before. When you come at length to depart, though it will be "evening time" in very truth, it will be "light." You have watched the sun go down
sometimes. How glorious he is at his setting! He looks twice as large as he did when he was high up in the sky, and if the clouds gather round him, how he tints them all
with glory! Is there anything in all the world so magnificent as the setting sun, when all the colors of heaven seem poured out upon earth's sky? It does not fill you with
gloom, for it is so radiant with glory. Such, now, shall your dying bed be. To those who watch you, you shall be an object of mare sacred interest than ever you were
before. If there be some pains that distress you, and some temptations that harass you, they shall be but the clouds which your Master's grace and your Savior's
presence shall gild with splendor. Oh! how light, how very light, it has been at evening time with some of our beloved friends! We have envied them as we have beheld
the brightness gleaming from their brows in their last expiring moments. Oh! their songs! You cannot sing like them. Oh! their notes of ecstasy! You cannot understand
the bliss unspeakable, as though the spray of the waves of heaven dashed into their faces, as though the light of the unclouded land had begun to stream upon their
visage, and they were transfigured upon their Tabor before they passed into their rest!
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Never fear dying, beloved. Dying is the last, but the least, matter that a Christian has to be anxious about. Fear living-that is a hard battle to fight; a stern discipline to
endure; a rough voyage to undergo. You may well invoke God's omnipotence to your aid. But to die, that is to end the strife, to finish your course, to enter the calm
heaven. Your Captain, your Leader, your Pilot is with you. One moment, and it is over: "A gentle wafting to immortal life." It is the lingering pulse of life that makes the
presence shall gild with splendor. Oh! how light, how very light, it has been at evening time with some of our beloved friends! We have envied them as we have beheld
the brightness gleaming from their brows in their last expiring moments. Oh! their songs! You cannot sing like them. Oh! their notes of ecstasy! You cannot understand
the bliss unspeakable, as though the spray of the waves of heaven dashed into their faces, as though the light of the unclouded land had begun to stream upon their
visage, and they were transfigured upon their Tabor before they passed into their rest!

Never fear dying, beloved. Dying is the last, but the least, matter that a Christian has to be anxious about. Fear living-that is a hard battle to fight; a stern discipline to
endure; a rough voyage to undergo. You may well invoke God's omnipotence to your aid. But to die, that is to end the strife, to finish your course, to enter the calm
heaven. Your Captain, your Leader, your Pilot is with you. One moment, and it is over: "A gentle wafting to immortal life." It is the lingering pulse of life that makes the
pains and groans. Death ends them all. What a light, oh! what a transparent light it must be when the spirit immediately passes through the veil into the glory-land! In
vain the fancy strives to paint the vision of angels and of disembodied spirits, and, above all, the brightness of the glory of Christ the Lamb in the midst of the throne!
Oh! the joy of that first bowing before the Mercy-seat! Oh! the rapture of that first casting the crown at his feet who loved us and redeemed us! Oh! the transport of
that first folding in Immanuel's bosom, that first kiss with the kisses of his mouth, face to face! Do you not long for it? May you not say, "drop rapidly, ye sands of time!
Fly round, ye axles of the running years, and let his chariot come, or let our soul soon pass, and leave her mortal frame behind, to be for ever with the Lord!" Yes, "at
evening time is shall be light." Turning now from these personal reflections, we seek our last illustration in the mysterious unfolding of destiny, for it is our firm belief that:
-

V. In The History Of The World At Large this saying shall be verified, and it shall come to pass that "at evening time it shall be light."

Darkness has prevailed for a long time, nor does the prospect grow much brighter at present. The noble enterprise of our great missionary societies is not altogether
unrequited. The prayers and efforts of a long succession of godly men are not to be accounted vain and fruitless, but we commonly feel more cause to lament than to
exult. How little is the world lit up with the light of God yet! Are there more saved souls in the world now than there were a hundred years after Christ's death? I do not
know that there are. A greater surface is covered with the profession of Christianity now, but at that time the light was bright where it did shine. I am afraid to say what
I think of the gloom that is hanging in thick folds of cloud and scud, over the nations of the earth. Still the oracle cheers my heart, "At evening time it shall be light."
Some men prophesy that it will not be so. Long ages of delay make them grow impatient. This impatience provokes questioning. Those questions invariably tend to
unbelief. But who shall make void the promises of God? Are not nations to be born in a day? Will the wild Arab never bow before the King of Zion? Shall not Ethiopia
stretch out her arms to God? As children of the day, doth it not behove us to walk in the light of the Lord? Divine testimony has more weight with us than the
conjectures of benighted men! Christ has bought this world, and he will have it in possession from the river even to the ends of the earth. He has redeemed it, and he
will claim it for his own. You may rest assured that whatever is contained in the scroll of prophecy shall be fulfilled according to the determinate counsel and
foreknowledge of God. Notwithstanding any difficulties you may have in interpreting the seals or the trumpets of the Apocalypse, You have no room to doubt that
Jesus Christ will be acknowledged King of Kings and Lord of Lords over this whole world, and that in every corner and nook of it his name will be famous. To him
every knee shall bow, and every tongue shall confess that he is Lord, to the glory of God the Father. Do not be troubled by seers or soothsayers. Rest patiently. "Of
the times and seasons, brethren, ye have no need that I write unto you, for ye yourselves know perfectly that the day of the Lord so cometh as a thief in the night." As
for you, your business is to work for the spreading of his kingdom, to be continually scattering the light you have, and praying for more, to be waiting upon God for
more of the tongue of fire, for more of the baptism of the Eternal Spirit, for more vital quickening power. When the whole Church shall be wakened up to a spirit of
earnestness and enterprise, the conversion of this world will be speedily accomplished; the idols will then be cast to the moles and the bats; anti-Christ shall sink like a
millstone in the flood, and the glory of the Lord shall be revealed, and all flesh shall see it together, for the mouth of the Lord hath spoken it.

Talking but the other day upon missionary affairs with one who understands them well, he said, "Sir, we have enough missionaries in India now, of all sorts, for the
evangelisation of India, if no more were sent out, provided that they were the right men." Oh! God, call, qualify, send for the right men; baptize them with the Holy
Ghost and with fire; and make them fit instruments to do, to dare, to die, but withal to conquer. Bethink you, brethren, how, when Christ began with twelve men, he
shook the earth, and now that Christians are numbered by tens of thousands, do ye tell me that the glory of God is not to be revealed, and the conquest of the world is
not to be completed? I am afraid the Church is getting downhearted. She holds her banner low; she marches to the fight with bated breath and tremulous spirit. She will
never win thus with craven heart. Oh! that she had more faith in her God! Then would she be "clear as the moon, fair as the sun, and terrible as an army with banners."
If she would expect great things, she would see great things. Nations would be born in a day if we believed it and myriads would flock, like doves, to their windows if
we did but look for it, work for it, and bless God for such a measure of encouragement as we have. "At evening time it shall be light." Accept this as a prophecy.
Believe it on the highest warranty. Hope for it with the liveliest anticipation. So may ye live to see it. And unto God shall be the praise, world without end. Amen.

*"Reference is made here to a circumstance which caused the English public some passing anxiety; but a few days sufficed to disperse the cloud, and in a few months it
was obliterated from people's memory."

Coming to Christ
Sermon No. 3509

Published on Thursday, April 27th, 1916.

At the Metropolitan Tabernacle, Newington. On Lord's-day Evening, June 17th, 1868.

"To whom coming." - 1 Peter 2:4.

In These three words you have, first of all, a blessed person mentioned, under the pronoun "whom" - "To whom coming." In the way of salvation we come alone to
Jesus Christ. All comings to baptism, comings to confirmation, comings to sacrament are all null and void unless we come to Jesus Christ. That which saves the soul is
not coming to a human priest, nor even attending the assemblies of God's saints; it is coming to Jesus Christ, the great exalted Savior, once slain, but now enthroned in
glory. You must get to him, or else you have virtually nothing upon which your soul can rely. "To whom coming." Peter speaks of all the saints as coming to Jesus,
coming to him as unto a living stone, and being built upon him, and no other foundation can any man lay than that which is laid, and if any man say that coming anywhere
but to Christ can bring salvation, he hath denied the faith and utterly departed from it. The coming mentioned in the text is a word which is sometimes explained in
Scripture by hearing, at other times by trusting or believing, and quite as frequently by looking. "To whom coming." Coming to Christ does not mean coming with any
natural motion of the body, for he is in heaven, and we cannot climb up to the place where he is; but it is a mental coming, a spiritual coming; it is, in one word, a
trusting in and upon him. He who believes Jesus Christ to be God, and to be the appointed atonement for sin, and relies upon him as such, has come to him, and it is
this coming which saves the soul. Whoever the wide world over has relied upon Jesus Christ, and is still relying upon him for the pardon of his iniquities, and for his
complete salvation, is saved.

Notice one thing more in these three words, that the participle is in the present. "To whom coming," not "To whom having come," though I trust many of us have come,
but the way of salvation is not to come to Christ and then forget it, but to continue coming, to be always coming. It is the very spirit of the believer to be always relying
upon Christ, as much after a life of holiness as when he first commenced that life; as much when he has been blessed with much spiritual nearness of access to God, and
a holy, heavenly frame of mind; as much then, I say, as when, a poor trembling penitent, he said, "God, be merciful to me a sinner." To Christ we are to be, always
coming; upon him always relying, to his precious blood always looking.

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                                                   - These three words describe our first salvation, describe the life of the Christian, and then describePage   163 / for
                                                                                                                                                          his departure, 185
what even is that but to be still coming to Christ, to be in his embrace for ever? First, then, these three words describe, and very accurately too: -
upon Christ, as much after a life of holiness as when he first commenced that life; as much when he has been blessed with much spiritual nearness of access to God, and
a holy, heavenly frame of mind; as much then, I say, as when, a poor trembling penitent, he said, "God, be merciful to me a sinner." To Christ we are to be, always
coming; upon him always relying, to his precious blood always looking.

So I shall take the text, then, this evening thus: - These three words describe our first salvation, describe the life of the Christian, and then describe his departure, for
what even is that but to be still coming to Christ, to be in his embrace for ever? First, then, these three words describe, and very accurately too: -

I. The First Salvation Of The Believer.

It is coming to Christ. I shall not try to speak the experience of many present; I know if it were necessary you could rise and give your "Yea, yes" to it. In describing the
work of grace at the first, I may say that it was indeed a very simple thing for us to come to Christ, but simple as it was, some of us were very long in finding it out. The
simplest thing in all the world is just to look to Jesus and live, to drink of the life-giving stream, and find our thirst for ever assuaged. But though it is so plain that he who
runs may read, and a man needs scarce any wit to comprehend the gospel, yet we went hither and thither, and searched for years before we discovered the simplicity
which is in Christ Jesus. Most of us were like Penelope, who spun by day, and then unwound her work at night. It was even so we did. We thought we were getting up
a little. We had some evidence. We said, "Yes, we are in a better state; are shall yet be saved." But ere long the night of sorrow came in. We had a sight of our own
sinfulness, and what we had spun, I say, by day, we unwound again quite as quickly by night. Well, there are some of you much in the same way now. You are like a
foolish builder who should build a wall, and then should begin to knock down all the stones at once. You build, and then pull down. Or, like the gardener who, having
put into the ground his seeds and planted his flowers, is not satisfied with them, and thinks he will have something else, and so tries again. Ah! the methods and the shifts
we will be at to try and save ourselves, while, after all, Christ has done it all. We will do anything rather than be saved by Christ's charity. We do not like to bow our
necks to take the mercy of God, as poor undeserving sinners. Some will attend their church or their chapel with wonderful regularity, and think that that will ease their
conscience, and when they get no ease of conscience from that, then they will! try sacraments, and when no salvation comes from them, then there will be good works,
Popish ceremonies, and I know not what besides. All sorts of doings, good, bad, and indifferent, men will take to, if they may but have a finger in their own salvation,
while all the while the blessed Savior stands by, ready to save them altogether if they will but be quiet and take the salvation he has wrought. All attempts to save
ourselves by our own works are but a base bargaining with God for eternal life, but he will never give eternal life at a price, nor sell it, for all that man could bring,
though in each hand he should hold a star; he will give it freely to those who want it. He will dispense it without money and without price to all who come and ask for it,
and, hungering and thirsting, are ready to receive it as his free gift, but: -

"Perish the virtue, as it ought, abhorred,
And the fool with it, who insults his Lord,"

by bringing in anything that he can do as a Around of dependence, and putting that in the place of the blood and righteousness of the Lord Jesus Christ.

I said, dear friends, that it was very simple, and indeed it is so, a very simple thing to trust Jesus and be saved, but it cost some of us many a day to find it out. Shall I
just mention some of the ways in which persons are, long before they find it out. Some ask, "What is the best way to act faith? What is the best way to get this precious
believing that I hear so much spoken of?" Now the question reminds me of a madman who, standing at a table which is well spread, says to a person standing there,
"Tell me what is the best way to eat. What is the philosophy of eating?" "Why," the man replies, "I cannot be long about that; I need not write a long treatise on it: the
best way I know of is to eat." And when people say, "What is the best way to get faith?" I say, "Believe." "But what is the best way to believe?" Why, believe. I can tell
you nothing else. Some may say to you, "Pray for faith." Well, but how can you pray without faith? Or if they tell you to read, or do, or feel, in order to get faith, that is
a roundabout way. I find not such exhortations as these put down as the gospel, but our Master, when he went to heaven, bade us go into all the world and preach the
gospel to every creature; and what was that gospel to me? His own words are, "He that believeth and is baptized shall be saved," and we cannot say anything clearer
than that. "Believe" - that is, trust - "and be baptized," and these two things are put before you as Christ's ordained way of salvation. Now you want to philosophise, do
you? Well, but why should a hungry man philosophies about the bread that it before him? Eat, sir, and philosophise afterwards. Believe in Jesus Christ, and when you
get the joy and peace which faith in him will be sure to bring, then philosophize as you will.

But some are asking the question, "How shall I make myself fit to be saved?" That is similar to, a man who, being very black and filthy, coming home from a coal mine
or from a forge, says, seeing the bath before him: "How shall I make myself fit to be"? You tell him at once that there cannot be any fitness for washing, except filthiness,
which is the reverse of a fitness. So there can be no fitness for believing in Christ, except sinfulness, which is, indeed, the reverse of fitness. If you are hungry, you are fit
to eat; if you are thirsty, you are fit to drink; if you are naked, you are fitted to receive the garments which charity is giving to those who need them; if you are a sinner,
you are fitted for Christ, and Christ for you; if you are guilty, you are fitted to be pardoned; if you are lost, you are fitted to be saved. This, is all the fitness Christ
requireth, and cast every other thought of fitness far hence; yea, cast it to the winds. If thou be needy, Christ is ready to enrich thee. If thou wilt come and confess thine
offenses before God, the gracious Savior is willing to pardon thee just as thou art. There is no other fitness wanted.

But then, if you have answered that, some will begin to say, "Yes, but the way of salvation is coming to Christ and I am afraid I do not come in the right way." Dear,
dear, how unwise we are in the matter of salvation! We are much more foolish than little children are in common, everyday life. A mother says to her little child, "Come
here, my dear, and I will give you this apple." Now I will tell you what the first thought of the child is about; it is about the apple; and the second thought off the child is
about its mother; and the very last thought he has is about the way of coming. His mother told him to come, and he does not say, "Well, but I do not know whether I
shall come right." He totters along as best he can, and that does not seem to occupy his thoughts at all. But when you say to a sinner, "Come to Christ, and you shall
have eternal life," he thinks about nothing but his coming. He will not think about eternal life, nor yet about Jesus Christ, to whom he is bidden to come, but only about
coming, when he need not think of that at all, but just do it - do what Jesus bids him - simply trust him." "What kind of coming is that," says John Bunyan, "which saves
a soul?" and he answers, "Any coming in all the world if it does but come to Jesus." Some come running; at the very first sermon they hear they believe in him. Some
come slowly; they are many years before they can trust him. Some come creeping; scarcely able to come, they have to be helped by others, but as long as they do but
come, he has said, "Him that cometh to me I will in no wise cast out." You may have came in the most awkward way in all the world, as that man did who was let
down by ropes through the ceiling into the place where Jesus was, but Christ rejects no coming sinner, and you need not be looking to your coming, but looking to
Christ. Look to him as God - he can save you; as the bleeding, dying Son of Man - he is willing to save you, and flat before his cross, with all your guilt upon you, cast
yourself, and believe that he will save you. Trust him to do it, and he must save you, for that is his own word, and from it he cannot depart. Oh! cease, then, that care
about the calling, and look to the Savior.

We have met with others who have said, "I Well, I understand that, that if I trust in Christ, I shall be saved, but - but - but - I do not understand that passage in the
Revelation: I cannot make out that great difficulty in Ezekiel; I am a great deal troubled about predestination and free will, and I cannot believe that I shall be saved until
I comprehend all this." Now, my dear friend, you are altogether on the wrong tack. When I was going from Cook's Haven to Heligoland to the North of Germany, I
noticed when we were out at sea, far away from the sight of land, innumerable swarms of butterflies. I wondered whatever they could do there, and when I was at
Heligoland I noticed that almost every wave that came up washed ashore large quantities of poor dead, drowned butterflies. Now do you know those butterflies were
just like you? You want to go out on to the great sea of predestination, free will, and I do not know what. Now there is nothing for you there, ant you have no more
business there than the butterfly has out at sea. It will drown you. How much better for you just to come and fly to this Rose of Sharon - that is the thing for you. This
Lily of the Valley - come and light here. There is something here for you, but out in that dread-sounding deep, without a bottom or a shore, you will be lost, seeking
after the knowledge of difficulties, which God has hidden from man, and trying to pry into the thick darkness where God conceals truth which it were better not to
reveal. Come you to Jesus. If you must have the knots untied, try to untie them after you get saved, but now your first business is with Jesus; your first business is
coming   unto(c)
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                                                                                                                                                                  164    185it
takes men to find it out!

Again, we, bear our witness to-night, that nothing but coming to Christ ever did give us any peace. In my own case I was distracted, tossed with tempest, and not
business there than the butterfly has out at sea. It will drown you. How much better for you just to come and fly to this Rose of Sharon - that is the thing for you. This
Lily of the Valley - come and light here. There is something here for you, but out in that dread-sounding deep, without a bottom or a shore, you will be lost, seeking
after the knowledge of difficulties, which God has hidden from man, and trying to pry into the thick darkness where God conceals truth which it were better not to
reveal. Come you to Jesus. If you must have the knots untied, try to untie them after you get saved, but now your first business is with Jesus; your first business is
coming unto him; for if you do not, your ruin is certain, and your destruction will be irretrievable. But I must not enlarge. Coming to Christ is very simple, yet how long it
takes men to find it out!

Again, we, bear our witness to-night, that nothing but coming to Christ ever did give us any peace. In my own case I was distracted, tossed with tempest, and not
comforted for some years, and I never could believe my sin forgiven or have any peace by day or night until I simply trusted Jesus, and from that time my peace has
been like a river. I have rejoiced in the certainty of pardon, and sung with triumph in the Lord my God, and many of you are constantly doing the same, but until you
looked to Christ, you had not any peace. You searched, and searched, and searched, but your search was fruitless until you looked into the five wounds of the expiring
Savior, and there you found life from the dead.

And once more, when we did come to Christ, we came very tremblingly, but he did not cast us out. We thought he never died for us, that he could not wash our sins
away. We conceived that we were not of his elect; we dreamed that our prayers could only echo upon a brazen sky, and never bring us an answer. But still we came to
Christ, because we dared not stop away. We were like a timid dove that is hunted by a hawk, and is afraid. We feared we should be destroyed, but he did not say to
us, "You came to me tremblingly, and I will reject you." Nay, but into the bosom of his love he received us, and blotted out our sins. When we came to Jesus, we did
not come bringing anything, but we came to him for everything. We came strictly empty-handed, and we got all we wanted in Christ. There is a piece of iron, and if it
were to say, "Where am I to get the power from to cling to the loadstone?" the loadstone would say, "Let me get near you, and I will supply you with that." So we
sometimes think, "How can I believe? How can I hope? How can I follow Christ?" Ay, but let Christ get near us, and he finds us with all that. We do not come to
Christ to bring our repentance, but to get repentance. We do not come to him with a broken heart, but for a broken heart. We do not so much even come to him with
faith, as come to him for faith.

"True belief and true repentance,
Every grace that brings us nigh;
Without money,
Come to Jesus Christ, and buy."

This is the first way of salvation - simply trusting and looking up to Christ for everything. But, then, we did trust. There is a difference between knowing about trust and
trusting. By God's Holy Spirit, we were not left merely to talk about faith, nor to think about it, but we did believe. If the Government were to announce that there
would be ten thousand acres of land in New Zealand given to a settler, I can imagine two men believing it. One believes it and forgets it; the other believes it and takes
his passage to go out and get the land. Now the first kind of faith saves nobody; but the second faith, the practical faith, is that which, for the sake of seeking Christ,
gives up the sins of this life, the pleasures of it - I mean the wicked pleasures of it - gives up all confidence in everything else, and casts itself into the arms of the Savior.
There is the sea of divine love; he shall be saved who plunges boldly into it, and casts himself upon its waves, hoping to be upborne. Oh! my hearer, hast thou done
this? If so, thou art certainly a saved one. If thou hast not, oh! may grace enable thee to do it ere yet that setting sun has hidden himself beneath the horizon. Hast thou
known this before, that a simple trust in Christ will save thee? This is the one message of this inspired Volume. This is the gospel according to Paul, the one gospel
which we preach continually. Try it, and if it save thee not, we will be bondsmen for God for thee. But it must save thee, for God is true, and cannot fail, and he has
declared, "He that believeth on him is not condemned, but he that believeth not is condemned already, because he hath not believed on the Son of God."

Thus I have tried to explain as clearly as I can that coming to Jesus is the first business of salvation. Now, secondly, and with brevity. This is: -

II. A Good Description Of The Entire Christian Life.

The Christian is always coming to Christ. He does not look upon faith as a matter of twenty years ago, and done with, but he comes today and he will come to-
morrow. He will come to Jesus Christ afresh to-night before he goes to bed. We come to Jesus daily, for Christ is like the well outside the cottager's house. The man
lets down the bucket and gets the cooling draught, but he goes again to-morrow, and he will have to go again at night if he is to leave a fresh supply. He must constantly
go to the same place. Fishes do not live in the water they were in yesterday; they must be in it to-day. Men do not breathe the air which they breathed a week ago; they
must have fresh air into the lungs moment by moment. Nobody thinks that he can be fed upon the fact that he did have a good meal six weeks ago; he has to eat
continually. So "the just shall live by faith." We come to Jesus just as we came at first, and we say to him: -

"Nothing in my hands I bring,
Simply to thy cross I cling;
Naked come to thee for dress,
Helpless, look to thee for grace;
Foul, I to the fountain fly,
Wash me, Savior, or I die."

This is the daily and hourly life of the Christian.

But while we thus come daily, we come more boldly than we used to do. At first we came like cringing slaves; now we came as emancipated men. At first we came as
strangers. Now we come as brethren. We still come to the cross, but it is not so much to find pardon for past sins, for these are forgiven, as to find fresh comfort from
looking up to him who wrought out perfect righteousness for us.

We come, also, to Jesus Christ, more closely than we used to do. I hope, brethren and sisters, you can say that you are not at such a distance from Christ now as you
once were. We ought to be always getting nearer to him. The old preachers used to illustrate nearness to Christ by the planets. They said there were Jupiter and Saturn
far away, with very little light and very little heat from the sun, and then they have their satellites, their rings, their moons, and their belts to make for that. Just so they
said, with some Christians. They get worldly comforts - their moons, and their belts - but they have not got much of their Master; they have got enough to save them,
but oh! such little light. But, said they, when you get to Mercury, there is a planet without moons. Why, the sun is its moon, and, therefore, what does it want with
moons when it has the full blaze of the sun's light and heat continually pouring upon it? And what a nimble planet it is; how it spins along in its orbit, because it is near the
sun! Oh! to be like that - not to be far away from Jesus Christ, even with all the comforts of this life, but to be near him, filled with life and sacred activity through the
abundance of fellowship and communion with him. It is still coming, but it is coming after a nearer sort.

And I may say, too, that it is coming of a dearer sort, for there is more love in our coming now than there used to be. We did come at first, not so much loving Christ,
as venturing to trust him, thinking him, perhaps, to be a hard Master; but now we know him to be the best of friends, the dearest of husbands. We come to his bosom,
and we lean our heads upon it. We come in our private devotion; we tell him all our troubles; we unburden our hearts, and get his love shed abroad in our hearts in
return, and we go away with a joy that makes our heart to leap within us and to bound like a young roe over the mountain-tops. Oh! happy is that man who gets right
into the wounds of Jesus, and, with Thomas, cries, "My Lord and my God!" This is no, fanaticism, but a thing of sober, sound experience with some of us. We can
rejoice in him,
 Copyright   (c) having no confidence
                 2005-2009,   InfobaseinMedia
                                        the flesh. It is still coming but it is coming after a dearer fashion.
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Yet, mark you, it is coming still to the same person, coming still as poor humble ones to Christ. I have often told you, my dear brethren and sisters, that when you get a
little above the ground, if it is only an inch, you get too high. When you begin to think that surely you are a saint, and that you have some good thing to trust to, that
as venturing to trust him, thinking him, perhaps, to be a hard Master; but now we know him to be the best of friends, the dearest of husbands. We come to his bosom,
and we lean our heads upon it. We come in our private devotion; we tell him all our troubles; we unburden our hearts, and get his love shed abroad in our hearts in
return, and we go away with a joy that makes our heart to leap within us and to bound like a young roe over the mountain-tops. Oh! happy is that man who gets right
into the wounds of Jesus, and, with Thomas, cries, "My Lord and my God!" This is no, fanaticism, but a thing of sober, sound experience with some of us. We can
rejoice in him, having no confidence in the flesh. It is still coming but it is coming after a dearer fashion.

Yet, mark you, it is coming still to the same person, coming still as poor humble ones to Christ. I have often told you, my dear brethren and sisters, that when you get a
little above the ground, if it is only an inch, you get too high. When you begin to think that surely you are a saint, and that you have some good thing to trust to, that
rotten stuff must all be pulled to pieces. Believe me, God will not let his people wear a rag of their own spinning; they must be clothed with Christ's righteousness from
head to foot. The old heathen said he wrapped himself up in his integrity, but I should think he did not know what holes there were in it, or else he would have looked
for something better. But we wrap ourselves in the righteousness of Christ, and there is not a cherub before the throne that wears a vestment so right royal as the poor
sinner does when he wears the righteousness of Jesus Christ. Oh! child of God, always live upon your Lord. Hang upon him, as the pitcher hangs upon the nail. Lean
on your Beloved; his arm will never weary of you. Stay yourselves upon him; wash in the precious fountain always; wear his righteousness continually; and be glad in
the Lord, and your gladness need never fail while you simply and wholly lean upon him. And now, not to detain you longer, I come to the last point, upon which we will
only say a word or two. The text is: -

III. A Very Correct Description Of Our Departure.

"To whom coming." We shall soon, very soon, quit this mortal frame. I hope you have learned to think of that without any kind of shudder. Can you not sing: -

"Ah! I shall soon be dying,
Time swiftly glides away;
But on my Lord relying
I hail the happy day."

What is there that we should wait here for? Those who have the most of this world's cods have found it paltry stuff. It perishes in the using. There is a satiety about it; it
cannot satisfy the great heart of an immortal man. It is well for us that there is to be an end of this life, and especially for us to whom that end is glowing with immortality.
Well, the hour of death will be to us a coming to Christ, a coming to sit upon his throne. Did you ever think of that? "To him that overcometh will I give to sit upon my
throne." Lord, Lord, we would be well content to, sit at thy feet. 'Twere all the heaven we would ask if we might but creep behind the door, or stand and be manual
servants, or sit, like Mordecai, in the king's court.' No; but it must not be. We must sit on his throne, and reign with him for ever and ever. This is what death will bring
you - a glorious participation in the royalties of your ascended Lord.

What is the next thing? "Father, I will that they also whom thou hast given me be with me where I am, that they may behold my glory." So that we, are to be going to
Christ ere long to behold his glory, and what a sight that will be! Have you ever thought of that too? What must it be to behold his glory? Some of my brethren think
that when they get to heaven they shall like to behold some of the works of God in nature and so on. I must confess myself more satisfied with the idea that I shall
behold his glory, the glory of the Crucified, for it seems to me that no kind of heaven but that comes up to the description of the Apostle when he saith, "Eye hath not
seen, nor hath ear heard, neither hath it entered into the heart of man to conceive the things which God hath prepared for them that love him." But to see the stars, has
entered into the heart of man, and to behold the works of God in nature, has been conceived of; but the joys we speak of are so spiritual that the Apostle says, "He has
revealed them unto us by his Spirit," and this is what he has revealed, "That they may behold my glory." St. Augustine used to say there were two sights he would like to
have seen - Rome in her splendor, and Paul preaching - the last the better sight of the two. But there is a third sight for which one might give up all, give up seeing
Naples, or seeing anything, if we might but see the King his beauty. Why, even the distant glimpse which we catch of him through a glass or a telescope darkly ravishes
the soul. Dr. Hawker was once waited upon by a friend, who asked him to go and see a naval review. He said, "No, thank you; I do not want to go." "You are a loyal
man, doctor, and you would like to see the defences of your country." "Thank you, I do not wish to go." "But I have got a ticket for you, and you must go." "No," he
said, "thank you," and after he had been pressed hard he said, "You have pressed me till I am ashamed, and now I must tell you - mine eyes have seen the King in his
beauty, and the land which is very far off, and I have not any taste now for all the pomps that this world could possibly show." And if such a distant sight of Jesus can
do this, what must it be to behold his glory with what the old Scotch divines used to call "a face-to-face view"; when the veil is taken down, when the clouds are blown
away, and you see him face to face? Oh! long-expected day begin, when we shall be to him coming to dwell with him.

Once more only. Recollect we shall come to Christ not only to behold his glory, but to share in it. We shall be like him, for we shall see him as he is. Whatever Christ
shall be, his people shall be, in happiness, riches, and honor, and together they shall take their full share. The Church, his bride, shall sit on the same throne with him,
and of all the splendours of that eternal triumph she will have her half, for Christ is no niggard to his imperial spouse, but she whom he chose before the world began,
and bought with blood, and wrapped in his righteousness, and espoused to himself for ever, shall be a full partaker of all the gifts that he poses world without end. And
this shall be, and this shall be, and this shall be for ever; for ever you shall be with Christ, for ever coming to him. When the miser's wealth has melted; when the honors
of the conqueror have been blown away or consumed like chaff in the furnace; when sun and moon grow dim with age, and the hoary pillars of this earth begin to rock
and reel with stern decay; when the angel shall have put one foot on the sea and the other on the land, and shall have sworn by him that liveth that time shall be no more;
when the ocean shall be licked up with tongues of fire, and the elements shall melt with fervent heat, and the earth and all the works that are therein shall be burnt up -
then, then shall you be for ever with the Lord, eternally resting, eternally feasting, eternally magnifying him; being filled with all his fullness to the utmost capacity of your
enlarged being, world without end.

So God grant it to us, that we may come to Christ now, that we may continue to come to Christ, that we may come to Christ then, lest rejecting him to-night we should
be rejecting him for ever; lest refusing to trust him, we should be driven from his presence to abide in misery for ever! May we come now, for Christ's sake.

The Fainting Soul Revived
Sermon No. 3510

Published on Thursday, May 4th, 1916.

At the Metropolitan Tabernacle, Newington.

"When my soul fainted within me, I remembered the Lord." - Jonah 2:7.

When man was first made, there was no fear of his forgetting God for it was his highest privilege and delight to have communion with his Maker. "The Lord God
walked in the garden in the cool of the day," and Adam was privileged to hold fellowship with God, closer, perhaps, than even the angels had in heaven. But the spell of
that sacred harmony was rudely broken by man's disobedience and his dreadful fall. Ever since our first parent tasted of the forbidden fruit, which brought death into
our world, and all its train of woes, his mortal race has been naturally prone to forget God. The evil propensities of flesh and blood have made it impossible to persuade
man to remember his Creator. The complaint of God against the Jews is true as an indictment against the whole human family. "Hear, O heaven, and give ear. O earth: I
have nourished and brought up children, and they have rebelled against me; the ox knoweth its owner, and the ass its master's crib, but Israel doth not know, my
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                                               he flies from the highest good. Man is wicked; he turns his back upon supreme holiness. Man is worldly:Page    166the/ 185
                                                                                                                                                       he forgets
kingdom of God and the world to come. Man is wilful; he follows his own vain imaginations, and, with head-strong rebellion, opposes himself to his God, that he may
pursue his own wayward course, and gratify his wanton passions.
that sacred harmony was rudely broken by man's disobedience and his dreadful fall. Ever since our first parent tasted of the forbidden fruit, which brought death into
our world, and all its train of woes, his mortal race has been naturally prone to forget God. The evil propensities of flesh and blood have made it impossible to persuade
man to remember his Creator. The complaint of God against the Jews is true as an indictment against the whole human family. "Hear, O heaven, and give ear. O earth: I
have nourished and brought up children, and they have rebelled against me; the ox knoweth its owner, and the ass its master's crib, but Israel doth not know, my
people doth not consider." Man is foolish; he flies from the highest good. Man is wicked; he turns his back upon supreme holiness. Man is worldly: he forgets the
kingdom of God and the world to come. Man is wilful; he follows his own vain imaginations, and, with head-strong rebellion, opposes himself to his God, that he may
pursue his own wayward course, and gratify his wanton passions.

To convince a man of his error, to arrest him in his evil pursuits, to reclaim him to the paths of righteousness - this is seldom accomplished without dire trouble and deep
affliction. Some men, it is true, are brought to God by gentle means; they are drawn by soft but mighty bonds; still, a much larger class of persons remains, upon whom
these silken cords would exert no influence. They must not be handled softly, but must be dealt with heavily. The picklock will never open their hearts; there must be the
crowbar, and even the battering ram, to give a furious cannonade. Some hearts can never be captured for God and for truth except by storm. Sword in hand, God's
law must scale the ramparts. With thundering report, God's Word must dash down the walls of their confidence, and make breach after breach in the bastions of their
pride, and even then they will fight it out, and never yield, until, driven to an awful extremity, they see that they must either yield at once, or else be lost for ever. It is
with such persons that I now particularly want to deal. There are those who have forgotten God after having once known him, and they are not likely to be brought
back without great trouble; and there are others who never did know God, and they never will enquire after him, unless they are driven to their wits' end by calamity, as
when a great famine in the land where he dwelt compelled the prodigal for very lack of bread to seek his Father's house. So I have first to remonstrate: -

I. With The Backslider.

Let me, however, before I go into the matter with you, describe a little more minutely the individuals I wish to address. There is no need to call out your names; it will
suffice if we portray your character and describe your conduct. There are some of you who used to be members of Christian churches years ago, but you have
gradually declined, and so reckless has your career at length become, that it is a wonder that you have not utterly perished in your sin. You seemed to run well on the
outset, and for a time you held on in the way; but where are you now? Well, you happen at this present to be in God's house, and I do trust that God's own hour has
come, when he will meet you and bring you back. What we have to say of Jonah, I do entreat you to apply to yourselves; if the cap seems to fit you, put it on and wear
it, even though it should be a fool's cap: wear it till you are ashamed of yourselves, and are led to confess your folly before the God who is able to remove it, and to
make you wise unto salvation.

Observe, dear friends, that though Jonah remembered the Lord, it was not till he got into the whale's belly, nor even then till his soul fainted within him. He did not
remember the Lord all the time he was going down to Joppa to find a ship, nor yet when he got on board that ship. His Master had said to him, Jonah, go to Nineveh,"
but Jonah was a strong-willed, head-strong fellow. Though a true servant of God, and a prophet, yet he fled from the presence of the Lord. To Nineveh, he resolved
within himself, he would not go. He could foresee no honor to himself out of the journey, no increase of his own reputation, no deference that would come to him
amongst those proud Assyrians, so, in direct defiance of the divine command, he set off to Joppa, to take a ship and to flee from God's presence. Into the ship he got,
paid the fare, and went sallying down the sea to go to Tarshish; but all this while he never thought of God. Not unlikely in this assembly there may be a woman who
used to be a member of a Christian church, but she married an ungodly man; after that there was no going to the house of God, much less anything like keeping up her
church membership. The shop was kept open on Sunday, or there was a pleasure party to be entertained at home, or an excursion taken into the country. All this
seemed very pleasant. The disquietude of conscience she might feel at first wore off as habit made it familiar, until, year after year, this woman, who once seemed to be
a true servant of Christ, lives in carelessness and indifference, not to say profanity, with hardly any thoughts of God. Perhaps she has not quite given up prayer; she
could not absolutely become an enemy of Christ, or entertain a dislike to his people. Still, God was forgotten. So long as the business prospered, the husband was in
good health, and the world smiled, God was never thought of. Can I be mistaken in supposing that there is a man here who in his youth was a loud talker, a vehement
professor of religion, and a companion of those that fear the Lord? But after a time there seemed to be a way of getting money rather faster than the ordinary methods
of honest labor or simple merchandise; so he entered into, a speculation, which soon ate out the vitals of his piety. His new projects involved new companions; in their
fellowship he stifled his old convictions, and, as he would not play the hypocrite, he ceased to make any profession at all. Perhaps months have passed since he has
been in a place of worship; even now he would rather be unrecognised, for he has only come here because a friend from the country asked his company to me the
place and to hear the preacher. Ah! my dear sir, it is strange indeed, if you be a child of God, that you could have walked so contrary to God as you have. Yet so did
Jonah. Do I, then, hold up his case before your eyes to comfort you? Nay; but let me hope that you will apply the bitter rebuke to your own soul, and be led to do as
Jonah did. All the while the ship sailed smoothly over the sea, Jonah forgot his God. You could not have distinguished him from the veriest heathen on board. He was
just as bad as they were. Yet was there a spark of fire among the embers, which God in due time fanned into a flame. Happy for you if this better part of his experience
should tally with your own.

Such, too, was Jonah's blank forgetfulness, that he does not appear to have thought upon his God all the while the storm raged, the billows rolled, and the ship was
tossed with tempest. The poor heathen sailors were all on their knees crying for mercy, but Jonah was asleep in the vessel, till the superstitious captain himself was
amazed at his apathy: "What meanest thou, O sleeper; caress thou not that we all perish?" He went down and upbraided him, and asked him how it was that he could
sleep while the passengers and crew were all crying. "Arise," said he, "and call upon thy God." He was stirred up to his danger and his duty, even by a heathen! Now
maybe there are some here who have had a host of troubles. Is husband dead? Are you a lone woman with a family to provide for? Or are you a widower, looking on
your children with pity, whom you once regarded with a homely pride? Possibly you may have another form of trial. Your business has gone to the bad; you expected
to have realised large profits by it, but you encountered loss upon loss, till your little capital has been scattered. Still, all this while you have not thought about God.
Mayhap that child after child has been taken from you, and yet you have not remembered God. Is it really so, that the Lord loves you, and, because he loves you,
therefore chastens you? Mark my word, you will continue to suffer loss upon loss, till you have lost all you have and all you count dear, and you will be brought to
death's door yourself, but he will save you at last. If you ever were his, he never will let you sink into hell; but, oh! it will be hard work for you to get to heaven. You will
be saved, but it will be so as by fire. You will be saved as by the skin of your teeth - scarcely saved, and the way in which you are saved will be a most terrible one to
you. Oh! friend, I wish you would turn while God is smiting you gently, for know of a certainty if rods will not do, he will come to scourges, and if the scourge will not
do, he will take the knife, and if the knife will not do, he will take the sword, and you shall have to feel it, for, as sure as God is God, he will never lose his child, and he
will cut that child, as it were, into pieces, but he will save his soul. He will undermine your constitution by disease, and make you toss upon the bed of anguish, but he
will bring you back. Oh! that you had grace to come back by gentler means before these terrible actions are tried!

So, then, Jonah did not think of God all this time. Now at length the vessel begins to creak, and seems as if she must go to pieces. Then they cast lots, and the lot fell
upon Jonah. He is about to be thrown into the sea. At that moment a pair of huge jaws open wide, shut again, and swallow him up. "Where am I now?" says Jonah, as
he is taken down deep by the motions of this monstrous fish, till the weeds come into the fish and wrap about his head, and his life is only preserved by a miracle. Then,
oh! then Jonah thinks upon his God. "When my soul fainted within me." Now why did his soul faint within him? Was it not because he thought, "Now I am in a hopeless
case; I shall never come out of this; it is a wonder I am not drowned; it is a marvel I was not snapped in pieces by those huge jaws; what a hopeless case I am in! I will
but linger a little while, then perish I must in this horrible prison of a whale's belly." I dare say he thought that never was man in such a plight before; never a person that
was alive inside a fish; and how comfortless he must have felt with nothing but the cold deep round him. Instead of garments, weeds were wrapped about his head.
How his heart throbbed, and his head ached, with no cheer, no light, no friendly voice, no succor, no help; faraway from dry land, out on the boundless deep, without a
comrade to sympathise with his strange plight.

Now when a child of God goes astray, it is not at all unusual for God to bring him into just such a state as that, a condition in which he cannot help himself; forlorn and
friendless,
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this unto thyself? Like a woman who has left her husband's house, deserted her home, and betrayed her kind and tender protector, what fruit can she expect to reap of
her wickedness? When she is ready to starve, when the wind blows through her tattered raiment, when her face is swollen with weeping, and her soul is full of anguish,
she has only herself to upbraid, as she cries, "I have brought this upon myself; would God I had never left my cheerful homestead, however humble the lodgings might
comrade to sympathise with his strange plight.

Now when a child of God goes astray, it is not at all unusual for God to bring him into just such a state as that, a condition in which he cannot help himself; forlorn and
friendless, with no one that can relieve or minister to him. This dreary thought will meanwhile ever haunt his mind, "I brought it all upon myself!" Hast thou not procured
this unto thyself? Like a woman who has left her husband's house, deserted her home, and betrayed her kind and tender protector, what fruit can she expect to reap of
her wickedness? When she is ready to starve, when the wind blows through her tattered raiment, when her face is swollen with weeping, and her soul is full of anguish,
she has only herself to upbraid, as she cries, "I have brought this upon myself; would God I had never left my cheerful homestead, however humble the lodgings might
have been; would God I had never deserted the husband who loved me, and spread his aegis over me, however roughly he sometimes spake! Oh! that I had been
more scrupulously obedient, and less prone to discontent!" The afterthought of sin - I think they call it remorse. Thus it was that Jonah thought upon his God, when the
shame of his transgressions overwhelmed him.

Oh! how merciful our God is to allow us to think about him, and turn to him when in so pitiable a plight! "Yes," said a tradesman once to a customer for whose favors
he felt little cause to be grateful, "you come to me, I know why; you have been to every other shop in the town for the article you require, and you could not obtain it;
and now you come back to me whom you had no good cause ever to leave, I shall not serve you." This is not how the Lord speaks to us. He does not resent our
ingratitude. "My child, my poor child," says he, "though you have gone and spent your substance; though you have been feeding swine: though you are all black, and
foul and filthy, yet you are my dear child still, and my heart yearns towards you." Without a word of rebuke, or even a taunting look, so soon as ever a poor sinner
comes back to the Father's house, the Father's arms are round about his neck, and the kiss of pardon is pressed on his cheek. "I remember thee well," says he; "I have
blotted out thy sins like a cloud, and like a thick cloud thine iniquities." Now if there be a backslider here - and I know there are several - I can only hope that God will
bring you into Jonah's peril. You shall have no pity from me if he does; I will rather be thankful to God that he has brought you there, because I shall know then that he
has some designs of love towards you. But when you get into the regions of despair, do as Jonah did - think upon your God. What, do any of you objects? Do you
imagine that to think about God would make you worse? Well, think that you were once his child, and think again that he has found you out, and knows where you are.
Jonah felt that God knew where he was, because he had sent the fish. God knows your whereabouts, my good woman; he knows what quarters you are now in, my
fellow-sinner. Remember, too, that you are yet alive! what a wonder it is that you are still permitted to hear the voice which says, "Return, return; oh! backslider,
return." God is immutable; he cannot change; his covenant is steadfast; he will not alter it. If he has loved you once, he loves you now. If I bought you, I will have you.
Come back to him, then; he is your husband still. Return! return! he is your Father still - return! return! But, oh! my hearer, perhaps you have no pretensions to be a
child of his! Perhaps you may have played the hypocrite and made a profession in your own strength. You turned back from the company of those who fear the Lord,
because you never were truly converted. If it be so, let the mercy, which God shows to sinners, embolden you to cry to him. And may he break you to pieces now with
the hammer of his Word. So may he save you, and so shall his praise be exceedingly great in your salvation.

Though I have tried thus to reach the backslider, it is likely enough that I have missed my mark, honest as my intention has been. Oh! it seems so dreadful that any of
you should perish in your sins, who know the way of Rape! Some of you were candled on the knees of piety. There are those now in heaven who look down upon
you, and could they weep, you might feel their tears dropping on your brow. You know very well that time was when the hope of a better world yielded you some kind
of comfort and joy. You do not think, at any rate, that you were feigning piety then, but you did account yourself, a sinner. By the compassion of the Most High, by the
love of God, I pray you stop! Do not drink the cup of devils after having drank the cup of the Lord, and give not that soul to damnation which once seemed to bid fair
for salvation. Eternal life is too rich a prize to trifle with. May the Spirit of God do what I cannot. May he send home these things to the persons for whom they are
intended.

And now we have, in the second place, to deal with the careless, the thoughtless, the profligate - with: -

II. Those Who Never Were Awakened - moral or immoral in the world's reckoning. Jonah did not remember God till his soul fainted within him; and the reckless
sinner, as a rule, never does remember God till under the stress of law, or the distress of pain and penalty; his soul is ready to faint within him. Now I hope some of you
will be brought to feel this faintness.

What kind of faintness do persons who are under the saved discipline of the Spirit of God generally feel?

There is faintness of horror at their present condition. I can imagine a person lying down on the edge of a cliff and falling asleep. On suddenly waking up, having moved
during his sleep, he finds himself within an inch of the precipice, and looks down and sees, far beneath him, the jagged rocks and the boiling sea. How his nerves would
quiver as he realized his position and his jeopardy! Many a sinner has thus opened his eyes to discern his terrible hazard. He has suddenly waked up to find that he is
on the brink of eternal wrath, standing where an angry God is waving a dreadful sword, and certain to plunge it into his heart before long. Every unconverted person
here is poising over the mouth of hell upon a single plank, and that plank is rotten; he is hanging over the jaws of perdition by one rope, and the strands of that rope are
snapping every moment. If a man does but apprehend this and feels it, I do not wonder that he faints.

Faintness, moreover, arises from a dread of horrors yet to come. Who can conceive the heart-sinking of those poor passengers on board that vessel which so lately
foundered in the open sea, at the prospect of being swallowed up alive, and sinking they knew not whither! It would be no easy thing, one would think, to keep from
fainting at a time when such a doom was imminent. So when God awakens the soul by the noise of the tempest, it looks out and sees the ocean of divine wrath about to
engulf it. The cries of lost spirits appal it, and it says to itself, "I shall soon mingle with those shrieks; my voice will aid the wailings of their dolorous company ore long; I
shall be driven from his presence with a fiery sword at my heels' before many hours are over." Then the soul faints with alarm at the thought of judgment to come.

Faint, too, is the soul of the sinner through a sense of weakness. "I cannot do anything to avert the catastrophe" seems to be the leading idea of a person when he has
fainted. Over the awakened sinner there comes this sense of weakness. When a sinner does not know himself, he thinks that being saved is the easiest thing in the
world. He supposes that to come to Christ to get peace is a matter that can be done just as readily as one snaps his fingers. But when God begins to deal with him, he
says. "I would believe, but I cannot"; and he cries out, "Oh! God, I find that faith is as impossible to me as keeping thy law, except thou help me!" Once he thought he
could reform himself, and become as holy as an angel; but now he can do nothing, and he, cries out for very faintness, "Oh! God, what a poor, helpless, shiftless
creature I am!"

And then there will sometimes come over him faintness of such a kind as I must call horrible. Well do I remember when I was in that state! I thought I would give up
prayer, because it seemed of no use to pray, and yet I could not help praying; I must pray, and yet I felt that I did not pray. I thought I would not go to hear the gospel
any more; there was nothing in it for me, and yet there was a fascination about the preaching of the gospel that made me go and hear it. I heard that Christ was very
gracious to sinners but I could not believe that he would be gracious to me. Little did it matter whether I heard a promise or a threatening. I liked the threatening best.
Threatenings appeared to me to be just what I deserved, and they provoked some kind of emotion in my breast. But when I heard a promise I shuddered with a
gloomy feeling that it was of no use to me; I felt condemned already. The pains of hell got hold upon me, so tortured was my soul with the forebodings of an endless
doom. I heard, the other day, of a young minister becoming an infidel, and I prayed for him. What, think you, was the burden of my petition? I prayed that God would
make him feel the weight of his hand; for I cannot imagine that a man who has once felt the weight of God's hand can ever afterwards doubt his being, his sovereignty,
or his power. Believe me, brethren, there is such an unutterable anguish, as a man could not long endure without becoming absolutely insane, which God makes some
people feel in order to crush their love of sin, to purge them of their self-righteousness, and bring them to a sense of their dependence on himself. Some men can never
be brought in any other way. I may be addressing the patients I am describing. I sincerely hope I am. You are feeling God's hand. The whole weight of it rests upon
you, and under it you are crushed, as a moth is crushed beneath one's finger. Now I have a message from God for you. When Jonah; was in your case he remembered
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The case I am going to describe is not exactly that of John Newton, but it is from his experience that I gather my picture. There is a young man with a very good father,
or his power. Believe me, brethren, there is such an unutterable anguish, as a man could not long endure without becoming absolutely insane, which God makes some
people feel in order to crush their love of sin, to purge them of their self-righteousness, and bring them to a sense of their dependence on himself. Some men can never
be brought in any other way. I may be addressing the patients I am describing. I sincerely hope I am. You are feeling God's hand. The whole weight of it rests upon
you, and under it you are crushed, as a moth is crushed beneath one's finger. Now I have a message from God for you. When Jonah; was in your case he remembered
his God. Tell me, what sayest thou, poor heart - what sayest thou to remembering thy God?

The case I am going to describe is not exactly that of John Newton, but it is from his experience that I gather my picture. There is a young man with a very good father,
a holy father. As the young man grows up he does not like his trade: he cannot bear it, no he says to his father, "While I succumb to your government I mean to have
my own way; other people enjoy themselves, and so will I; and as I cannot do it under your roof. I will follow my fancy elsewhere." He goes to sea. When he is at sea
he discovers that all is not quite to his taste; the work he has to do is very different from what he had been accustomed to; still, he doesn't flinch. At the first port he
reaches he gives loose to his passions. "Ah!" says he, "this is a jolly life! This is far better than being at home with my father, and being kept tied to my mother's apron-
strings all my days. I say a merry life is the thing to suit me, sir." He goes on board again, and wherever the vessel puts in, each port becomes an outlet for his vices. He
is a rare boy to swear and drink, and when he comes back to England he has no words too bitter to utter against religion in general, and against his father's scruples of
conscience in particular. It so happens that one day there comes on a dreadful storm. He has to take a long spell at the pumps, and when that is over he must begin to
pump again, for the ship is ready to founder, and every man must keep hard at it hour after hour. There is a driving wind and a heavy tempest. At 1ast they are told that
nothing can save them; there are breakers ahead, and the vessel will be on shore! He lashes himself to the mast and floats about all night, and the next day, and the next,
with faint hope of life. He has some twitches of conscience now; he cannot help thinking of his father and mother. However, he is not going to be broken down by a
trifle. He has a hard heart, and he will not give way yet. He is crashed on shore, and finds himself among a barbarous people. He is taken care of by the barbarians;
they give him food; albeit his meal is scant, and he is presently set to work as a slave. His master proves harsh to him, and his master's wife especially cruel. He gets but
little to eat, and he is often beaten. Still, he bears up, and hopes for better days. But, half-starved and hard worked, his bodily health and his mental energy are reduced
to a low degree. No marvel that fever overtakes him. Who has he to nurse him? What friend to care for him? The people treat him as a dog, and take no notice of him.
He can neither stir nor move. In vain he pines for a drop of water in the dead of the night; he feels that he must die of thirst. He lifts his voice, but there is nobody to
hear him. To his piteous appeal there is no answer. Then it is he thinks, "Oh! God, if I might but get back to my father!" Then it is, when he is at the last extremity, that
he thinks of home.

Now what did happen in the case of John Newton will happen, and has happened, in the case of many a sinner. He never would come back to God, but at last he felt
that it was no use trying anywhere else. He was driven to utter desperation. In this dilemma his heart said, "Oh! that I might find the Lord." Hark, now: I will tell you a
tale. A lot of sailors were going to sea. When about to start, the owner said, "There! I have bought a lifeboat; put it on board." They reply, "No, never! We don't
believe in lifeboats; they are new-fangled things. We do not understand them, and we shall never use one." "Put it on board, and let it bide there," says the captain.
"Well, captain," says the boatswain, "a tom fool of a boat - isn't it? I cannot think what the owner meant by putting such a thing as this on board." Old tars, as they walk
along the deck say to themselves, "Ah! I never saw such a thing in all my life as that! Think of old Ben Bolt taking a lifeboat with him! Don't believe in such gimcracks!"
Presently a stiff breeze springs up, it comes to a gale - a hurricane - a perfect tornado! Now let down the lifeboat, captain. "No, no, no; nonsense!" Let down the
lifeboat! No; the other boats are got out, but they are stove in, one after another, and capsized. They bring out another; she cannot ride out the storm. There she goes,
right up on the crest of the waves and she has gone over, bottom uppermost. It is all over with them! "What shall be do, captain?" "Try the lifeboat, boatswain." Just so;
when every spar is gone, when every other boat is washed overboard, and when the ship is going down, they will take to the lifeboat. So be it. The Lord wash all your
boats overboard. May it please God to wreck your vessel; may he shiver every timber, and make you take to the lifeboat. I fear me some of you will never take
counsel till you reach the crisis. May there come, then, such a storm that you will be driven to take to Christ. That done there is no storm you need ever fear. That
done, let the loudest tempest roar, you are safe; you have Christ in the vessel with you. Two or three more words, and I have done. God has been pleased to give his
dear Son, his only-begotten Son, to die a most dreadful death, not for righteous ones, but for sinners. Jesus Christ came into the world to seek and to save that which
was lost. If you are a sinned, you are the sort of person Christ came to save. If you are a lost one, you are the sort of man that Jesus Christ came to seek. Let your
present sorrow comfort you, because it is an indication that you are the kind of person that Christ will bless. Let your despair deliver you from despair, for when you
despair there is hope for you. When you can do nothing, God will do everything. When you are empty of your own conceits, there is room for Christ to enter your
heart. When you are stripped, Christ's garments are provided for you. When you are hungry, the bread that cometh down from heaven is provided for you. When you
are thirsty, the water of life is yours. Let this broken-heartedness, this terror, this alarm, this faintness, this weakness of yours, only lead you to say, "I am such as Christ
invited to himself. I will go to him, and if I perish, I will perish only there"; and if you trust Jesus, you shall never perish, neither shall any pluck you out of his hand. May
you trust him here and now. Amen.

The Battle of Life
Sermon No. 3511

Published on Thursday, May 11th, 1916.

At the Metropolitan Tabernacle, Newington.

"Who goeth a warfare any time at his own charges?" - 1 Corinthians 9:7.

This question occurs in the course of an argument. The Apostle was proving that the minister who gives all his time to the preaching of the Word is entitled to a
maintenance from those people amongst whom he labors. He gives divers illustrations, amongst them this - that the soldier who devotes himself to the service of his
country is not expected to find his own equipment and his own rations, but he is provided for by his country. And so should it be, he teaches us, in the Church of God.
The minister set apart to labor wholly in spiritual things should have temporal supplied found him. That isle topic, however, on which it would be superfluous for me to
enlarge. Your convictions are so sound, and your practice so consistent, that you do not need to be exhorted, much less to be expostulated with on that matter.

But the same question may be asked when we have other morals to point. Is it ever expected that men who go on a warfare should pay their own charges? There is a
warfare in which all of us are engaged. What is life but a great battle, lasting from our earliest days until we sheathe sword in death? This battle we hope to win, and yet
if we succeed, it will be a distinct and definite response to the challenge before us, "Who goeth a warfare any time at his own charges?" We may be quite sure that if
ever we attempt the warfare of life at our own expense we shall soon find ourselves failing, and it will end in a miserable defeat. Going at once to the subject, we have
here: -

I. An Inspiring Metaphor.

When life is represented as a warfare, some peaceful minds may feel a little alarmed at the pictures; yet there are other minds with enough of gallantry in their
constitutions to feel their blood pulsing the stronger at the thought that life is to be one continued contest. I do but borrow a reflection from the secular press when I say
that it were ill for us if the love of peace, fostered among us as a nation, should degenerate into a fear of danger, a reluctance to bear hardships, or an indifference to the
accomplishment of exploits. Craven spirits we may expect always to find, who conjure up gloomy anticipations, and to forbade horrible disasters. The untrodden path
and the unaccustomed climate are dreadful bugbears. But is this the instinct of an Englishman? How else should he contemplate difficulties but as problems to be
solved? capital out of which fame or fortune is to be won? And as for the British soldier, is he to be looked upon as a hot-house plant, who shrinks from exposure? Far
rather would I respect him as a representative individual, the type of his race, always ready for any emergency. In the days of the old Gallic wars, when we had to fight
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                                                      knotty points and critical situations to be grappled with; and certainly at headquarters the War Department   was/ not
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more efficiently managed than it is now. Yet British soldiers pressed forward then to the conflict nor did they pant for fortune, what they did seek was a career, with
some opportunity of distinguishing themselves. Moreover, those who stayed at home scanned the despatches with eager interest, and full often lamented that they had
accomplishment of exploits. Craven spirits we may expect always to find, who conjure up gloomy anticipations, and to forbade horrible disasters. The untrodden path
and the unaccustomed climate are dreadful bugbears. But is this the instinct of an Englishman? How else should he contemplate difficulties but as problems to be
solved? capital out of which fame or fortune is to be won? And as for the British soldier, is he to be looked upon as a hot-house plant, who shrinks from exposure? Far
rather would I respect him as a representative individual, the type of his race, always ready for any emergency. In the days of the old Gallic wars, when we had to fight
with Napoleon in Egypt, there were just as many knotty points and critical situations to be grappled with; and certainly at headquarters the War Department was not
more efficiently managed than it is now. Yet British soldiers pressed forward then to the conflict nor did they pant for fortune, what they did seek was a career, with
some opportunity of distinguishing themselves. Moreover, those who stayed at home scanned the despatches with eager interest, and full often lamented that they had
not the chance given them of going forth to the fight. Well may the patriot ask, Has Anglo-Saxon courage all fled? if at every call to fresh deeds of heroism we listen to
the crowing of those whose nature it is to look black, and utter dark portents. Our children's children may read how the haughty insolence of Theodore of Abyssinia
was humbled, but I hope they will never hear the screeching of the ravens who warned us of the mountain fastnesses in which he was lodged. The Ashantee war is
behind us now, and I suppose those who were once afraid of its perils are now amazed at its prowess. Yes, and that is how I would have Christians feel with regard to
spiritual conflicts. Difficulties! well, they are things to be deciphered. Dangers! they are things to be met and encountered. Impossibilities! they are to be scouted as a
nightmare, a delirious dream. The Christian wakes to find impossibility impossible. With a history behind him and a destiny before him, he can say, "The Lord God
Omnipotent reigneth." Things that are impossible with man are possible with God. I like my text all the better, because it implies a hostile engagement, and speaks of
warfare. For me the battlefield has no charms. With host encountering host, and carnage left behind, I have no sympathy, but spiritually my soul seems enamored of the
idea; I buckle on my armor at the very thought that life is to be a conflict and a strife, in which it behaves me to get the mastery.

Do I not address many young men just commencing life? If you have thought of life at all I hope you have thought that it is wise to begin the battle of life early. We have
all so little time to live, and the first years of life are so evidently the best years we shall ever have, that it is a pity to waste them. Oh! how much more some of us might
have done if we had begun betimes! Had the very flush of our boyhood been consecrated and the strength of our youth spent in our Master's service, what work we
might have accomplished! Now, young men, as a comrade a little farther on the road than you, I take you to the brow of the hill for a moment, and point out to you the
pathway we have to pursue, and as I point it out I tell you that you will have to fight along every inch of the road, if you are at the end to win the crown which I hope
your ambition pants after. Are you ready for the conflict? Then let us talk awhile about it, for as we shall always have to be on the alert, it is well for us to study the
map, and to acquaint ourselves with the tactics we must practice.

Be sure, then, my friend, that if you and, I are ever to be conquerors at the last, we shall have to, fight with that trinity of enemies - the world, the flesh, and the devil.
There is the world. Do you resolve to do the right and to love the true, depend upon it you will get no assistance from this world. Of its maxims, nine out of ten are
false, and the other one selfish; and even that which is selfish has a lie at the bottom of it. As for its customs - well, live where you may, the customs of the world are not
such as a citizen of heaven can endorse. Go into what company you please, and you will find that there is much of the prevailing habit that is no friend to grace, and no
friend to virtue. In the upper circles, with much presence, there is little reality; there is a lack of sound honesty. Amongst the lower classes, go where you will, if you
firmly resolve to be a Christian, to follow closely the footsteps of your Lord, you will have to breast the current. The most of men are going, down the hill. You will be
like the solitary traveler when you are threading your way upwards. Do you enlist for Christ to-night? Then know that you enlist against the whole world. You will
henceforth be an alien to your mother's children, and a stranger to your own household, unless happily that household Should have been converted too. Young man, the
young men in the shop will be against you. Alas, for the wickedness of the young men of London! Young woman, you will find in the workroom, aye perhaps you will
find even in your father's house, influences at work to impede, if not to thrust you back. Man of business, when you meet others on exchange, if perchance the
conversation should turn upon religion, you will find it far from profitable, and far from genial. You will be like a speckled bird, and all the birds round about you will be
against you. As a marked man, your motives will be mistrusted, your character impugned, your piety burlesqued. If you resolve to win the grown of immortality, you
will only do it as by the skin of your teeth. It matters not where you are cast, this is sure to be your lot, unless, as here and there is the case, you may be a timid and
shielded one, too weak for conflict and, therefore, God keeps you in retirement. And yet as for the world, I think we could easily overcome that were it not for a worse
enemy.

Soldier of Christ, you have to struggle with yourself. My own experience is a daily struggle with myself. I wish I could find in me something friendly to grace, but
hitherto I have searched my nature through, and have found everything in rebellion against God. At one time there comes the torpor of sloth, when one ought to be
active every moment, having so much to do for God, and for the souls of men, and so little time to do it in. At another time there comes the quickness of passion. When
we would be calm and cool, and play the Christian, bearing with patience, there come the unadvised word and the rash expression. Anon, we are troubled with
conceit, the devilish whisper - I can call it no less - "How well thou hast done! How well host thou played thy part!" This pride is the arch-enemy of our souls. Then will
come distrust foul and faithless, suggesting that God does not regard the affairs of men, and will not interpose on our behalf. Fresh forms of evil are generated in our
own breasts, and this chameleon heart of ours, which never seems of one color but for a single moment, which is this and that by turns, and nothing long, challenges us
on all occasions, and against it we shall have perpetually to struggle. Unless we deny ourselves and lay violent hands upon the impulses of our nature, are shall never
come to the place where the crowns are distributed to the conquerors.

And then another foe comes up, though not the closest, the strongest of the three - the devil! If you have ever stood foot to foot with him, as some of us have, you will
remember well that blandly day, for even he who beats Apollyon concludes the battle wounded in his own hand and in his own foot. Oh! that stern enemy! He knows
how to attack us in our sore points. He discerns our weaknesses and he is at no loss for cunning devices. He understands how one moment to fawn upon us and flatter
us, and how the next moment to cast his fiery darts, telling us that we are castaways, and shall never see the face of God with acceptance. He can quote Scripture for
his purpose. He can hurl threatenings at the heads of the saints, which were only meant for sinners, and he can tear promises out of the saints' hands, and cast them in
the mire, just when they are ready to feed upon them as fair fruits of Paradise. Believe me, it is no small thing to have had to fight with Apollyon, the Prince of Hell.
Seest thou then, young soldier, what is before thee? There is a triple host of foes, and thou must overcome them all, or else there shall never be given to thee the white
stone, and the crown of everlasting life.

Think not that this is an engagement to be quickly terminated. Unlike the laconic despatch of the ancient Roman, "Veni, vidi, vici," I came, saw, and conquered, this is a
continuous fight. Wouldest thou fight thy way to heaven, not to-day, nor to-morrow; wilt thou win it with a deadly skirmish or a brilliant dash like a knight at a
tournament, thou canst not come back a conqueror. In sober truth, every man and every woman who enlists for Christ will have to wrestle till their bones shall sleep in
the tomb. There shall be no pause nor cessation for thee from this day until the laurel is upon thy brow. If thou art defeated one day, thou must overcome the next; if a
conqueror to-day, thou must fight to-morrow. Like the old knights who, slept in their armor, you must be prepared for reprisals - always watchful, always expecting
temptation, and ready to resist it; never saying, "It is enough," for he who saith, "It is finished," until he breathes his last has not yet truly begun. We must have our
swords drawn, even to the very last. I have sometimes thought that could we enter heaven by one sharp, quick, terrible encounter, such as the martyrs faced at the
stake we might endure it heroically; but day after day of protracted martyrdom, and year after year of the wear and tear of pilgrimage and soldier-life is the more bitter
trial of patience. I do but tell you in order that you may be convinced that it is not in our power to fight this warfare at our own charge; that if we have to endure in our
own strength and with our own resources, it is most certain that disaster will befall us, and defeat will humble us. To fight, and fight on, is our vocation. But if thus you
fight, you may hope to conquer, for others have done so before you. On the summit of the palace see you not those robed in white, who walk in light, with faces bright,
and sparkling o'er with joy? Can you not hear their song? They have overcome, and they tell you: -

"To him that overcometh
A crown of life shall be;
He with his Lord and Master
Shall reign eternally."
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They have overcome; then why should not you, Jesus Christ, who is bone of our bone, and flesh of our flesh, has passed through the sternest part of the battle, and he
has overcome - a type and representative of all those who are cross-bearers, and who shall overcome as he has done.
"To him that overcometh
A crown of life shall be;
He with his Lord and Master
Shall reign eternally."

They have overcome; then why should not you, Jesus Christ, who is bone of our bone, and flesh of our flesh, has passed through the sternest part of the battle, and he
has overcome - a type and representative of all those who are cross-bearers, and who shall overcome as he has done.

Do I see some young man, eager, earnest, all of a glow, ready for the crown? Let me remind thee that thou mayest be defeated. Though it is well for thee to begin life
with a resolute determination to fight through the battle, still I would have thee remember that thou mayest be led captive by thy foe. There is a most instructive little
book, issued by the Religious Tract Society, called The Mirage of life, which I think all young men should read. It gives historical pictures of the different ways in which
men have sought to be great, wherein the result of the greatness attained has proved to be in mirage, mocking the man, as the mirage in the desert mocks the traveler
when it promises him water, and he finds none. That book contains the history of such men as Beckford, a man worth ,000 a year, who spent the former part of his life
in building Fonthill Abbey, with an enormous tower, enriching the place with all the treasures that he could rather from every country; making the grounds so splendid
that crowned heads longed to look within, but, it is said, were refused; and at the end of his life you find him almost penniless - the house upon which he had spent all
his time and money a dilapidated ruin, the tower fallen to the ground, and the name of Beckford forgotten. You have a sketch of William Pitt, the heaven-born minister.
One of the greatest of statesmen, who could make war or peace at his will, and after years of the most brilliant success he dies with a broken heart through grief. The
high ambition of men of art such as Haydon, is introduced to your notice. This great painter, after blazing with wondrous fame in his art, took away his life because he
found himself a disappointed and forgotten man. As I read a series of such cases, each one seemed sadder than the other, and it was enough to make a man sit down
and weep to think that our mortal race should be doomed to follow such phantoms, and to be mocked by such delusions. As I read them all I could not help feeling
how necessary it was to say to young men, especially just as they are beginning life, and to young women too - aye, and the lesson is profitable for all of us - Take care
how ye run in the race, lest after running, till ye think ye have won the prize, ye find that in truth ye have lost it. We must take care how we live, for this is the only
lifetime we shall have in which to settle the life that lasts for ever. Make bankruptcy in your secular business; why, you can start again; but once make bankruptcy in
soul affairs, and there is no second life in which to start your career afresh. Are you a defeated soldier of life? Ah! then, you can never begin again, or turn the defeat
into a victory. If you go down to your grave a captive of sin, the iron bands will be about you for ever. There is no retrieving your position. The priceless boon of
freedom is beyond your reach. You may lament, you cannot attain it. See then, our life is a battle; we must constantly fight; haply we may win, or haply we may be
defeated. I now proceed to mark a second point with: -

II. A Kindly Hint.

Like a cool breath fanning our cheeks when too hot with ambition, this enquiry greets us, "Who goeth a warfare at any time at his own charges?" So, then, charges
there will be in this life-battle. It is not to be won without pain and cost. Let us just glance at some of these charges. You will soon see how they mount up. If any man
shall get up to heaven what a demand for courage he will have to meet! How many enemies he must face! How much ridicule he must endure! How frequently must he
be misrepresented and maligned! How often must he be discreet enough to be silent, and anon, bold enough to speak and avow his convictions and his purpose!

If a man shall get to heaven, what a charge of patience he will be at! How he must bear and forbear! How he must put up with one sharp difficulty and another, making
light of fatigue and fasting, restless days and sleepless nights; in fiery temptation unflinching, amidst cold contempt unabashed.

If any man will get to heaven, what an amount of perseverance he will require to hold on and to hold out! What hours of prayer, what wrestling with God for a blessing,
what striving with himself to overcome sinful propensities! What a charge of watchfulness he will be at! How he must guard the avenues of his being! How he must
track his actions to the springs of motives, and keep his thoughts pure from guile! There can be little ease and not much slumber for a man who would get the eternal
crown. What fresh supplies of zeal he will need; for we shall not drift into heaven without a conflict or a care. We must cut, and hack and hew with intense energy, for
the Savior says, "The kingdom of heaven suffereth violence and the violent take it by storm." What strength he will require, for he has to deal with potent foes! And oh!
what a charge of wisdom he will be put to the expense of, for he has to stand against the craftiness of evil creatures, and to overcome one who is wiser than the
ancients, even Satan, the arch-tempter.

It is possible that the difficulties of an expedition may be intensely aggravated by a lack of knowledge as to the country to be invaded. Under such circumstances it is
hard to anticipate the contingencies that may arise. In the battle of life this is the rub. Who knows what lies next before him? How can we forestal the surprises that may
await us? "Boast not thyself of to-morrow, for thou knowest not what a day may bring forth." If I were aware of the temptations that would befall me a year hence, I
think I could guard myself against them, but I do not even know what pinch or peril may befall me before the hour has passed. You cannot tell the provocations that to-
night may occur before you close your eyes in slumber. You may have a trial or a temptation such as never crossed your path before. Hence I beseech you to consider
the greatness of the charge of this warfare. You have to pass through an experience which no man before you has proved. All the path of life is new to you, unmapped,
untrodden, unanticipated. Yet all you lack of clear statistics is made up for in dire prognostics. No doubt the climate is baneful, and will subject you to fever or ague.
Our British soldiers, rank and file, must press forward though they are landed on a blazing beach, across which they have, to march; nor will it ever do for them to be
dismayed by steep mountains, dismal swamps, or savage tribes. Bent on victory, they brave the incidents of the campaign before they sight the adversaries they attack,
while their heads and hearts ace full of honor, promotion, stars, stripes, and Victoria crosses. But in our eventful battle of life the checks and bars to progress, the
dangers and temptations that we shall all have to meet with in our natural constitution and our secular calling, the unnavigable currents and the impassable barriers that
thwart us before we grapple with the main enterprise to enter heaven, are more than I can describe in one sermon. No marvel to me that Mr. Pliable should say, as he
turned back, "You may have the, brave country yourselves for me." The Slough of Despond, as a first part, put him into a dudgeon and he said, "I do not like it; I will
have no more of it."

Apart from divine strength, Pliable was a wise man, wise in his generation, to shrink from the adventure, for it is a hard journey to the skies. They spake the truth who
said that there were giants, to fight with, dragons to be slain, mountains to be crossed, and black rivers to be forded. It is so, and I pray you count the cost. There is no
"royal road" to heaven, except that the King's highway leads there. There is no easy road skilfully levelled or scientifically macadamised. The labor is too exhaustive, the
obstructions are too numerous, the difficulties are too serious, unless God himself come to our help. I wittingly put these dilemmas before you that I may constrain you
to say, "Who can go this warfare at his own Charges?" And now, in the third place, let us look at our text as: -

III. A Gracious Reminder.

Does any man at any time go a warfare at his own charge? I trow not. Young man! I have told you of difficulties and of dangers. I trust your bold spirit taught by God,
has thereby been fired to greater ardor. Now I have somewhat to say unto thee which has cheered me, and cheered thy sires before me, and made them strong, even in
their weakness. It is this. You see you cannot go this warfare in your own strength. Is not that clear to you? Then, I pray you, do not try it. Do not for a moment
contemplate it. If you do, you will rue it. Your fall will be your first warning; the second time it will warn you more bitterly; if you continue in your own strength, you will,
perhaps, have a warning too late. But you may rely on God to help you. The text implies it. If, by faith, you yield yourself to Christ, whoever you may be, with a desire
and intent to live henceforth as a follower of Jesus, God will help you, and that right early. Though a warfare is before you, you are not to go at your own charges. Shall
I tell you how God will help you? Certainly you may reckon upon his watchful Providence. You little know how easy the Almighty can make a path which otherwise
would haven difficult and dangerous. Follow God's leading, and you shall never lack for his comfort. I have lived long enough to see many people carve for themselves
very   eagerly,(c)and
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                   2005-2009,           veryMedia
                                  Infobase   severely. I have seen others who albeit they were great losers for a time by doing right, have had to bless God
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the abundant recompense they received afterwards. No man shall be a loser in the long run by loving and serving God. If thou be willing and obedient, trusting thyself
with Christ, thou shalt find those awful wheels of Providence revolve for thy welfare. The beasts of the field shall be in league with thee, and the stones of the field shall
be at peace with thee. All things shall work together for good to them that love God. Now I am not pretending that piety will procure wealth, or that if you espouse
perhaps, have a warning too late. But you may rely on God to help you. The text implies it. If, by faith, you yield yourself to Christ, whoever you may be, with a desire
and intent to live henceforth as a follower of Jesus, God will help you, and that right early. Though a warfare is before you, you are not to go at your own charges. Shall
I tell you how God will help you? Certainly you may reckon upon his watchful Providence. You little know how easy the Almighty can make a path which otherwise
would haven difficult and dangerous. Follow God's leading, and you shall never lack for his comfort. I have lived long enough to see many people carve for themselves
very eagerly, and cut their fingers very severely. I have seen others who albeit they were great losers for a time by doing right, have had to bless God year after year for
the abundant recompense they received afterwards. No man shall be a loser in the long run by loving and serving God. If thou be willing and obedient, trusting thyself
with Christ, thou shalt find those awful wheels of Providence revolve for thy welfare. The beasts of the field shall be in league with thee, and the stones of the field shall
be at peace with thee. All things shall work together for good to them that love God. Now I am not pretending that piety will procure wealth, or that if you espouse
Christ's cause you shall grow rich. I should not wonder if you did. You are none the less likely to prosper in business for being a Christian. I am not going to, predict
that you shall be without sickness, much less without temptation, for "whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth", but sure I am
of this, that if you put your trust in God and do right, no temporal circumstances shall ever happen to you which shall not be for your eternal good. This is forestalling
much more than any transient benefit. In the short space you are to live here you may reckon upon the gigantic wheels of Providence as your helpers. The angels or
God shall be swift to defend you. Your eyes shall not see them, but your heart shall wax confident. You shall perceive that by some means you have been rescued from
a place of drought and led into a fruitful land.

More than this; as you go this warfare, looking to God to bear your charges, you shall have the Lord Jesus Christ to help you. Promise not yourself that you will be able
to maintain henceforth a perfect life. Sin will harass you. Old corruptions, even when they are driven out from the throne (for sin shall not reign over you), will yet
struggle at the foot thereof. But Jesus Christ will be your helper. He will be always present to revive you with his precious blood, to sprinkle your hearts from an evil
conscience, to wash your bodies with pure water. Have you never admired that picture of Christ, with the basin and the towel washing his disciples' feet? This is what
he will ever do for you at every eventide when you have defiled yourself through inadvertence or infirmity. Look into the face of the Crucified. Perhaps you have
sometimes wished that he were now visible, and in body accessible to you. That sympathizing One who has suffered so much for you! You have said, "Oh! that I might
go and tell him my griefs, and get his help!" He is alive. He is here. He is not far from any one that seeketh him. Whosoever trusteth shall surely find Christ to be his very
present help in time of trouble. Believe this, and thou shalt prove it true.

And he that is a soldier of the cross shall have the divine power Of God the Blessed Spirit to help him. I have sometimes thought, when some strong passion has been
raging within my soul - How can I ever overcome it? The will was good, but the flesh was weak. But as soon as the Spirit of God has moved on me the flesh has given
way. The Holy Ghost can give the man that is prone to idleness such an intense apprehension of the value of time that he shall be more industrious than the naturally
active man. I believe that if any of you who are subject to a bad temper will lay this besetting sin before God in prayer, and ask the Holy Spirit's help, you shall not only
be able to curb it, but you will acquire a sweeter and gentler spirit than some of those whose temperament is naturally even, with no propensity to fitful change or
sudden storm. Do not tell me that there is anything in human nature too obdurate for the Lord to overcome, for there is not. Whatever may be your temptation, you
need not account it an effectual hindrance to your being a Christian. What though it be beyond your own power to grapple with it! When the Eternal arm comes to the
rescue; when the right hand of Jehovah is made bare; when the Holy Spirit puts forth his irresistible power, he can smite through the loins of our kingly sins, and cut the
Rahabs and dragons of our iniquities in pieces. Rest thou in the might of Jehovah, the God of Israel. He that brake Egypt in pieces with his plagues can vanquish our
sins with his judgments or with his grace, and he can bring the new nature, like the children of Israel, up out of bondage into joyous liberty. Go thou to the blood, and
thou shalt conquer sin. Go to the Eternal Spirit, and thy worst corruptions shall be overthrown. "Who goeth a warfare any time at his own charges?" As the soldier
draws from his paymaster, so let every Christian draw from his God and Savior. Conduct your warfare trusting in the blessed God. My last words shall be to those
who are beginning the great battle of life. Let me urge upon them these: -

IV. Cautions And Counsels.

Behold the wisdom of diffidence. I heard some time ago of a minister preaching on the dignity of self-reliance; and I thought to myself, Surely that is the dignity of a
fool! The dignity of self-reliance! Taken in a certain sense, there is some kind of truth about it; or at least the folly of asking counsel of your neighbor in every strait is
sufficiently obvious. But he that relies on his own wits will soon pander to expediency and grovel in the mire. His actions will admit of no better defense than excuses
and apologies. Nay, sirs; "but let him that thinketh he standeth take heed lest he fall." A better subject, and one that no preacher need be ashamed of if the Master
should come ere the sermon be done, is the dignity of reliance upon God, and the wisdom of diffidence of oneself. Begin life, young man, by finding out that the capital
you thought you had, is much less than it looked before you counted it. Begin life, young man, by understanding that all in your nature that glitters is not gold, and that
your strength is perfect weakness. Begin by being emptied, and you will soon be filled. Blessed are the poor in spirit." Begin by being poor. If you begin with lowliness,
you will not need to be humiliated.

"He that is down need fear no fall,
He that is low no pride;
He that is humble ever shall
Have God to be his guide."

He will win the battle who knows how to begin on the low ground and to fight uphill by divine strength. Learn the wisdom, not of self-reliance, but of self-diffidence, for
he that trusteth in his own heart is a fool.

Be thoroughly alive to the importance of prayer. If all our charges in the life-war are to be paid us by the Paymaster, let us go to the treasury. Amongst the strangest of
human sins is a distaste for prayer. I open my eyes with wonder at myself whenever I find my own self slow to pray! Why, if your children want anything of you, they
are not slow to speak. They need not be exhorted to ask for this or that; they speak at once. And here is the soul-enriching exercise of prayer. Is it not strange that you
and I should be slack in it? Did you ever stand in a market and see the people coming in from the country with their goods? How diligent they are in their business; how
eager to take home as much money as they can! How their eyes glitter; how sharp they are! But here is heaven's market; God's wares are given away to them that will
ask for them. Yet we seem indifferent, as though we did not care to be enriched; we even leave the mercy-seat of God unvisited! Oh! young people, do understand the
value of prayer; and you aged people, do continue in prayer and supplication; for if we are to win this battle of our life, it can only be by taking in our charge-bill to the
great Paymaster, and asking him to discharge the charges of this war.

Consider, too, the necessity of holiness. If, in my life's warfare, I am entirely dependent upon God, let me not grieve him. Let me seek so to walk with him that I may
expect to have him with me. Oh! let our consecration be unreserved and complete.

And in all these we must prove the power of faith. If we have never begun to trust in Jesus, let us begin now. Oh! may the Eternal Spirit breathe faith into our souls. The
beginning of true spiritual life is here - trusting what Christ has wrought for us, relying upon his sufferings on our behalf. The continuation of spiritual life is here - trusting
still in what Christ has done and is doing. The consummation of spiritual life on earth is still the same - trusting still, trusting ever; always repairing to Christ for the supply
of all our needs; going to him with our blots to have them removed, with our failings to have them forgiven, with our wants and requirements to have them provided for,
with our good works and our prayers to have them rendered acceptable, and with ourselves that we may still be preserved in him.

Sharpen your swords, soldiers of the cross, and be ready for the fray, but as ye march to the battle let it be with heads bowed down in adoration before him, who
alone can cover your heads in the day of battle; and when you lift up those heads in the front of the foe, let this be your song, "The Lord Jehovah is my strength and my
song;  the Lord
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                              Infobase   MediaAnd when the fight waxes hot, if your head grow weary, think of "him who endured such contradiction of
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himself," and still fight on until you win the day, and then as the fight draws to a close, and your sun is going down, and you can count your scars, and are ready to enter
into your rest, be this your prayer "I have gone astray like a lost sheep, but seek thy servant, for I do not forget thy commandments." And be this your last word on
earth, "Into thy hand I commit my spirit, for thou best redeemed me, O Lord God of my salvation"; so shall this be your eternal song in heaven above, "Unto him that
with our good works and our prayers to have them rendered acceptable, and with ourselves that we may still be preserved in him.

Sharpen your swords, soldiers of the cross, and be ready for the fray, but as ye march to the battle let it be with heads bowed down in adoration before him, who
alone can cover your heads in the day of battle; and when you lift up those heads in the front of the foe, let this be your song, "The Lord Jehovah is my strength and my
song; the Lord has become my salvation!" And when the fight waxes hot, if your head grow weary, think of "him who endured such contradiction of sinners against
himself," and still fight on until you win the day, and then as the fight draws to a close, and your sun is going down, and you can count your scars, and are ready to enter
into your rest, be this your prayer "I have gone astray like a lost sheep, but seek thy servant, for I do not forget thy commandments." And be this your last word on
earth, "Into thy hand I commit my spirit, for thou best redeemed me, O Lord God of my salvation"; so shall this be your eternal song in heaven above, "Unto him that
hath loved us, and washed us from our sins in his own blood, to him be glory for ever and ever. Amen."

Are You Mocked?
Sermon No. 3512

Published on Thursday, May 18th, 1916.

At the Metropolitan Tabernacle, Newington. ON Lord's-day Evening, September 17th, 1871.

"Ye have shamed the counsel of the poor, because the Lord is his refuge." - Psalm 14:6.

God's Word divides the whole human race into two portions. There is the seed of the serpent, and the seed of the woman - the children of God, and the children of the
devil - those who are by nature still what they always were, and those who have been begotten again unto a lively hope by the resurrection of Jesus Christ from the
dead. There are many distinctions among men, but they are not much more than surface-deep. This one distinction, however, goes right through, and it is very deep. I
may say that between the two classes, the saved and the unsaved, there is a great gulf fixed. There is as wide a difference between the righteous and the wicked as
there is between the living and the dead. The Psalmist, David, in this particular Psalm calls one class of men fools, and another class the poor. You will observe that he
begins by describing the fool, by which he does not mean one particular man. but the whole race as it is by nature - the whole of that portion of the human race that
remains unregenerate. In our text he describes another class as the poor, in which he comprehends all the saved, all the godly, all the righteous, of whom our Redeemer
hath said, "Blessed are the poor in spirit, for theirs is the kingdom of heaven." Now from the very first, between the two seeds there has always been an enmity - an
enmity which has never been mitigated, and never will. It displays itself in various ways, but it is always there. In some ages the enmity has burst forth into open
persecution - Herod has sought the young child to destroy it; Haman has sought to destroy the whole generation of Israel; stakes have been erected, and the faithful
have been burnt; racks and inhuman engines of cruelty have been fashioned by the art of man, through the malice of his heart, to exterminate, if it were possible, the
children of the living God. For there is war - perpetually war to the knife - war ever between the two generations. At this particular time the warfare is not less bitter;
but the restraints of Providence do not allow it to display itself as it once did, and it now generally takes the form of cruel mockings so that our text is as applicable to
the present race as it was in David's time, "Ye have shamed the counsel of the poor, because the Lord is his refuge." The fool bath made a mock of the righteous man,
called the poor man; and this has been the subject of his mockery, that the godly man has been fool enough as he calls him, to put his trust in God, and to make this the
main point and purpose of his life. There may be some here who have done this; all of us do it to some extent until we are new-born. We ridicule, if not with the tongue,
yet in our heart, those who have made God their refuge, for when we begin to value the people of God, it is a sign of some degree of grace in us: "We know that we
have passed from death unto life, because we love the brethren"; but until we come into that state of grace there is a hatred or contempt, more or less developed,
against those who are resting in the living God.

Now I shall at this time first of all speak of those who are mocked; secondly, of the mockers; and thirdly, of how those who are mocked might to behave towards
those who try to put them to shame. First, then, let us take the subject - the object - of the mockery of carnal minds.

I. Who Are Mocked.

Here we have three points: "Ye have shamed the poor," that is, the persons; "the counsel of the poor," that is the reasons of their faith; then their faith itself, "because the
Lord is his refuge."

To begin, it is very common for ungodly men to pour contempt upon God's people, the poor; and oftentimes they will do it by the use of these words. It so happens
that many of God's people are poor in pocket, and how often do hear the observation, "Oh! these Methodists, these Presbyterians, these Baptists, they are a set of
poor people, mechanics, and servant-girls and so on," and how often is that uttered with a sneer upon the lips! Well now, that is a fine thing to make fun of, isn't it, for,
after all, what is there to be ashamed of in honest poverty? I will stand here and say that if I could stand to-morrow morning in Cheapside, and pick out a dozen poor
men, and then if I were to pick out a dozen middle-class men, and then if I were to pick out a dozen rich men, I believe, as to character, they would be very much of a
muchness. You shall go, if you will, and pick out at random twelve good princes, and see if you could do it; but I will pick you out twelve working men that shall be
honest, and upright, and chaste - which great men are not always. The poor are no worse than the rich, and have no more right to be despised. And if it were true that
all who fear God were poor, it might, perhaps, be rather to their credit than to their dishonor, for, at any rate, nobody would be able to say that their Dockets were
lined with the result of fraud. If they were poor, they would, at any rate, be free from many of the accusations that might be brought against rich men. I care no more for
one class than another, especially when I preach the gospel - you are all alike to me, one as the other - but this I will say, that of all jests and all sneers that is one of the
most ridiculous and mean against godly people, because they are poor.

But the sneer then takes another form. It is not that they are poor in pocket, so much as that they are very poor in education. "Ah!" say they, "these people - well, what
do they know? They are not philosophical; they are not amongst those who cultivate the higher walks of literature; they are mostly plain, simple-minded people, and,
therefore, they believe their Bibles." Well, I don't believe that. Amongst Christian people there are many men of as high an education as among any class. The mind of
Newton found root in Scripture, and discovered depths which it could not fathom. But even if you say that, what of it? If these men have the wisdom which cometh
from above, they have something that will last when the wisdom which is merely of this earth will have perished. Go, take the skull of the wise man in your hand, and
look at it. Is it not as brown, is it not as ghastly a sight as the skull of the peasant? And what matters it to him, now that he lies among the clods of the valley, that once
he spent his nights, with the lamp, poring into ancient tomes, or walked with his staff to heaven to measure the distance of the stars, or bored into the depths of the
earth? It in all one to him, and if he is a lost soul, ah! who would not give the preference to the man that was learned in the kingdom of heaven beyond the man that was
only learned in the things of earth? I see no great reason for jest on the subject therefore. And the sneer is, to say the least, ungenerous; for if the ungodly be so much
the wiser, let them show their wisdom by not sneering at those who do not happen to possess their gifts, but who possess what is much more precious.

And then it will take another shape - this shaming of the poor because of their poverty. Whey will say, "Ah! but they are poor in spirit; they have not good ideas of
themselves. Hear them - they are always confessing sinfulness and weakness, and they appear to go through the world without self-reliance, relying upon some unseen
power, and always distrusting themselves, and they do not seem to have the pluck that the ungodly have. Why, we, we who know not God can drink, and they will
stop where we can go. And we can let out an oath, but they are afraid. And there is many a song that we can sing that these fastidious folks would not dare to hear,
and there is many an amusement which we can enjoy which they, poor creatures, are obliged to deny themselves." Ah! well, well, if they choose to be miserable, I do
not know that you could do better than pity them. It would be a pity to be angry with them for not enjoying what you enjoy. Don't, therefore, sneer. But, after all, sir,
you know very well that there is more manliness in refusing to sin than there is in sinning; that there is more pluck in saying, "No, I cannot," than there is in being led by
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                                             another. And these men of the world that have this high spirit, and are so bold and brave - what is it betterPage
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a lunatic, who dares to put his hand in the fire? I dare not do that which would dishonor God. I am thankful to be such a coward that I dare not venture it. But you shall
not say that we are cowardly. Lived there ever a more earnest Christian than Havelock? Were there ever better soldiers than his Highlanders, who learned to bow the
stop where we can go. And we can let out an oath, but they are afraid. And there is many a song that we can sing that these fastidious folks would not dare to hear,
and there is many an amusement which we can enjoy which they, poor creatures, are obliged to deny themselves." Ah! well, well, if they choose to be miserable, I do
not know that you could do better than pity them. It would be a pity to be angry with them for not enjoying what you enjoy. Don't, therefore, sneer. But, after all, sir,
you know very well that there is more manliness in refusing to sin than there is in sinning; that there is more pluck in saying, "No, I cannot," than there is in being led by
the devil, first into one sin, and then into another. And these men of the world that have this high spirit, and are so bold and brave - what is it better than the high spirit of
a lunatic, who dares to put his hand in the fire? I dare not do that which would dishonor God. I am thankful to be such a coward that I dare not venture it. But you shall
not say that we are cowardly. Lived there ever a more earnest Christian than Havelock? Were there ever better soldiers than his Highlanders, who learned to bow the
knee before Jehovah? But, O sirs, they could fight; they were men brave enough in the day of battle, though they could not be brave in the way in which the ungodly
are. Talk to us Christians about want of courage! Do you ever wish to see the Ironsides again in England, with old Oliver Cromwell at their head? We hate war, but still
we quote these instances to show that a man can bow before God like .a sneaking Presbyterian, as you call him, and yet rise up and drive the Cavaliers, like chaff
before the wind. It is not true that we are poor in spirit in the sense that is often attached to us. We have as much of courage of the right kind as the ungodly have. But,
sir, we can afford to bear your jest. We are afraid to be damned; we are afraid to take a leap into the dark future, with wrath upon our heads; we do tremble before
the living god, though we will tremble nowhere else. We count it no dim honor to fear him who is a consuming fire. But this is commonly the cry, "They're a poor set;
they're a poor set of milksops." "Ye have shamed the counsel of the poor."

But now the next point - a very common jest - is the reasons that Christian men give for being Christians. You notice the text says, "the counsel of the poor," for the
Christian, when he becomes a believer in Christ, takes counsel about it. He does not believe his Bible because his grandmother did; he does not accept the Word of
God because some priest has told him it is true; he takes counsel, and considers. This counsel, however, is generally sneered at, as though there were no
reasonableness in it; therefore, let me just state it.

The Christian has taken counsel with his own weakness. He says, "I cannot trust myself; I am very apt to go wrong; therefore, will I put myself into the great Father's
hands, and pray him to lead and guide me. I will not go to my business in the morning until I have asked for his protection, nor will I close the day without asking still
that I may be under his care." His reason is because he feels himself to be a weak and fallible creature, and he wants protection. That looks to me to be very
reasonable, but to some it seems to be the theme for laughter.

The Christian has next taken counsel with his observations. He has looked about in the world, and he could not see that ungodly men derive pleasure from their sins. He
hears them shouting loudly enough sometimes, but he knows who hath woe, and who hath redness of the eyes - "they that tarry long at the wine," men of drink; "they
that go to seek mixed wine." He has seen the ungodly in their quieter moments, and observed how unsatisfactory all their best things are, and, upon the whole, he
considers that what the world offers to its devotees is not worth his seeking for. Moreover, the Christian man has sometimes seen the sinner die, and' having seen him
die, he has discovered that there is nothing in the principles of ungodliness to give a man comfort in his dying hour. Some of us have heard language from ungodly men in
their deaths that we would hardly like to repeat, the very memory of which makes our blood chill. I remember once being at the bedside of a man who alternately
cursed and asked me to pray. I could not pray as I would desire. I did what I could, and thee he would tell me it was no good; his, sins would never be forgiven him;
and then he would turn again to blasphemy. It was a dread sight. I never saw - and I have seen many ungodly people did never saw one die of whom I could say, "Let
me die the death of this sinner, and let my last end be like his"; nor do I think such sights are ever or anywhere to be seen. The Christian man, therefore, having taken
counsel of that, looks for something better that may be his stay in the time of trouble, and be his comfort in the time of his departure out of this life. That looks to me to
be good reasoning. I think it is, and yet there are some who sneer at it.

The Christian man has also taken counsel with the Bible. Believing it to be God's Word, he feels that one word of God is worth a ton weight of human reason. He
would sooner have a drachm of revelation than have all the weight of authority that could be brought to bear upon his mind. And assuredly, if God be true, he is not
incorrect in his judgment.

Moreover, the Christian man has taken counsel with his own conscience, and he finds that when he walks near to God, he is most happy. He discovers that, in keeping
God's commandments, there is great reward, and though he does not expect to be saved by his works, yet he finds himself most sustained when he walks most
carefully and jealously before the world, and when most near to his heavenly Father. Taking such counsel as this, and finding it so much to his own inward advantage, I
cannot blame him that he still puts his trust where he does.

Moreover, the Christian man takes counsel with his own experience. There are some of us who are as sure that God hears our prayers as we are sure that twice two
make four. It is to us not a conjecture, no, nor even a belief, but a matter of fact. We are habitually in the custom of going to God and asking for what we want, and
receiving it at his hands; and it is no use anybody telling us that prayer is useless. We find it constantly useful. It is of no avail for people to say these are happy
coincidences. They are very strange indeed - strange coincidences when they occur again and again, and again, and God continually hears our prayers. The witness that
the Christian has to the truth of his religion does not lie in the books of the learned. He is thankful for them, but his chief witness lies here - in his own heart, in his own
inward experience. Now we always say that you must speak as You find. The Christian has found God faithful to him, has found him support him in the time of trial, has
found him answer his prayers in the hour of distress; and this is the counsel that he has taken for himself, and he, therefore, for these reasons relies upon God. Well,
sneer as some may, I think we will do with our trust in God, my brethren, as the natives of a certain American State are said to have done when they, instead of making
a law-book, agreed that the State should be governed by the laws of God, until they had time to make better - we will continue to put our trust in God until somebody
shall show us something better; we will still pray, and get answered; we will still bear our troubles before God, and get rid of them; we will still rely upon Christ and find
comfort until somebody shall bring us something better, and it won't be just yet; and, until then, sneers and laughter shall not much affect us.

And now, once more, the great point at which the ungodly mostly aim their scoffs is the actual faith of the believer. He has made God to be his refuge. And what, what
do they say, Why, "It's all canting talk." I do not particularly know what that means, but if ever Christian men are accused of being cants, they can make the retort by
saying that the canting is quite as much on one side as the other, for of all cants the cant against cant is the worst cant that ever was canted. But surely if a man shall
speak the truth in other things, and you know he does, it is not fair to say he does not speak the truth when he says he puts his trust in God. The man is not insincere.

"Oh!" but they will say, "it is ridiculous - a man trusting in God." Yes, but you do not think it ridiculous to trust in yourselves. Many of you don't think it ridiculous to
trust in some public man. Half of the world is trusting in its riches, and is there anything ridiculous in leaning upon that arm that bears the earth's huge pillars up? If so,
ridicule on. To trust weakness seems to you to be sense. I say to trust Qmnipotence is infinitely superior wisdom, and we will continue to trust in God, for to us it seems
to be no absurdity.

"But," they will say, "what does your God do for you? Some of you Christian people are very poor; some of you very sick - very much in trouble." Mark you, our God
never said we should not be, but, on the contrary, told us it should be so. What he does for us is this - in six troubles he is with us, and in the seventh he does not
forsake us. He never made us a promise that we should be rich; he never made us a promise of constant help; on the contrary, it is written, "In the world ye shall have
tribulation." But our God does this for us, that we look upon those troubles as being so much fire that shall purge our silver: so much of the winnowing fan that shall
drive away the chaff and leave the corn clean. We glory in tribulation and rejoice in the afflictions which God has laid upon us. Still, that will always be a point of jest.
But there is one remark I will make before I leave this. I should like any man who doubts the reality of faith in God to do go down to Bristol, and go to Kingsdown and
see the orphan-houses there, which Mr. George Muller has built. Now there they stand - substantial brick and mortar, and inside there are 2,500 boys and girls. They
eat a good deal, want a good deal of clothing, and so on. And how comes the money? All the world knows, and no man can gainsay it, that it comes in answer to
prayer, and as the result of Mr. Muller's faith - that, that faith has often been tried, but has never failed. What God has done for Mr. Muller, he has done for scores of
us  after our (c)
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God that heareth prayer, and whoever may jest at faith, we continue in it still, and glory in it, and rejoice. Now this is what is the matter of jest for the mockers. But my
time flies, so I must now speak a few words only upon: -
But there is one remark I will make before I leave this. I should like any man who doubts the reality of faith in God to do go down to Bristol, and go to Kingsdown and
see the orphan-houses there, which Mr. George Muller has built. Now there they stand - substantial brick and mortar, and inside there are 2,500 boys and girls. They
eat a good deal, want a good deal of clothing, and so on. And how comes the money? All the world knows, and no man can gainsay it, that it comes in answer to
prayer, and as the result of Mr. Muller's faith - that, that faith has often been tried, but has never failed. What God has done for Mr. Muller, he has done for scores of
us after our own way, and in our own walk, and we glorify his name. Though that stands as a palpable witness, we are not less able to say than Mr. Muller, there is a
God that heareth prayer, and whoever may jest at faith, we continue in it still, and glory in it, and rejoice. Now this is what is the matter of jest for the mockers. But my
time flies, so I must now speak a few words only upon: -

II. Who Are The Mockers?

Our text says they are fools. Well, that is my opinion; but it does not signify what my opinion may be. The point that does signify, however, is that it is God's opinion of
every man who is not a believer or trusting in his God. In plain English, every such man is a fool. That is God's opinion of him - God that cannot err - who is never too
severe, but who speaks the literal truth - that he is a fool. Let me add, it will be that man's opinion of himself one day. If he shall ever be converted - oh! that he may! -
he will think himself a fool to have been so long an unbeliever; and if not, when the truth of Scripture shall be proved, and he shall be cast into hell, then will he see his
folly, and own himself to be what God said before he was, namely, a fool. O sir, do not run the risk. There was an observation made by a countryman that is well worth
quoting, when he said to the unbeliever. "I have two strings to my bow; you have not. Now," said he, "suppose there is no God, I am as well off as you are; but
suppose there is, where are you?" So can we say, "Suppose, after all, our religion should be a delusion. It has made us very happy up till now; but as for you - suppose
it should be true? Ah! where are you then, who have despised it and have turned away from God?" May each man who does not believe in his God know how foolish
he is. Now as I gave you the reasons for the poor man's faith, let me give you the reasons why the unbeliever usually is an unbeliever. It is principally because he knows
not God; and none of us like to trust a person we don't know. He knows nothing of the Most High, has never communed with him, nor even seen him in his works;
and, therefore, he cannot trust him. The unbeliever will also say that he cannot trust God because he cannot see him, as if everything that is real must, therefore, be the
object of sight as if there were not forces in nature about which no doubts can be entertained that are far beyond the ken of sight. They will also say that they cannot
trust God because they cannot understand him. If we could understand God, he would not be God, for it is a part of the nature of God that he should be infinitely
greater than any created mind. I have heard of a man who went into a smith's smithy one day, and he began complaining of the wet weather. "Why," said he, "smith,
you talk about Providence! There is too much wet by half. If there were any Providence, it would manage things a great deal better. There is the wheat nearly all spoilt,
and the barley is going. I tell you," says he, "there is no Providence; things don't go right." The smith took no notice of his observations, but after a while walked across
the smithy, and took down an odd-looking tool which he used in his craft, and said to him, "Do you know what that is used for?" "No," said he, I don't." "Look at it;
look at it, and find out." He did look, and then he said he did not know. The smith put up that tool, and took down another, an ugly-looking tool, and says he, "Do you
know what I use that for?" "No," says the man, "I cannot conceive what you do with that." You can't! Look at it, and see; perhaps you will find out." He looked at the
thing, and then he said, "No, I really do not know what is the use you put that to." The smith put it up, and then walked leisurely back and said, "You are a great dunce.
You do not know the use of my tools, and I am only a smith; and you set up to judge of the use of God's tools, and say what is right and what is wrong. You don't even
know about a smithy, and yet, you pretend to know about the whole world. It is a most unreasonable reason not to believe in God because I cannot understand him.
The reason at the bottom is this - the ungodly man does not trust God, because he is God's enemy. He knows there is a quarrel between the two. He has broken the
law, he has become an enemy to his Maker; and how shall a man trust his enemy? Besides, he knows that God won't do what he would like God to do. He would like
God to give him good health to go on in sin; he would like him to make him happy in his lusts; he would like him to let him live a sinner and die a saint; he would like him
to shape the world so that man might take his sinful pleasure and live as he liked, and yet, after all, receive the wages of a righteous life; and as God won't do that -
won't bring himself down to the sinner's taste - therefore, the sinner says, "I cannot trust God," and then he turns round and laughs at the man who can, just to quiet his
own conscience and keep the little sense there is within him from rebelling against him.

Now I spoke of the Christian's faith; just let me speak of the unbeliever's faith. It takes much more faith to be an unbeliever than to be a believer. I am sure the
philosophies of the present age which are currently set forth would require a deal more credulity than I am the master of. I can believe Scripture readily, and without
violence to my soul, but I could not accept the theory even of the development of our race, which is so much cried up nowadays, nor a great many other theories. They
seem to me to require a far greater sweep of credulity than anything that is written in the Word of God. To the ungodly man this seems reasonable. "It is reasonable to
trust a great man, and to hope that he will be the maker of you; it is reasonable to trust your own reason - to believe you can steer your own course; it is reasonable to
be a self-made man, self-reliant; it is reasonable to look after the main change; it is reasonable to get all the money you can; it is reasonable to put your confidence in it
(of course, it has not any wings, and won't fly away); it is a reasonable and discreet thing to live in this world as if you were to live for ever in it, and never think of
another world at all." To a great many it seems to be philosophy to get as far away from God as ever you possibly can, and then you will get to be a wise man that the
creature is wisest when it forgets its creator. That is the world's creed, and I can only say that if they scoff at our creed, we can fairly enough scoff at theirs. Trust in
yourselves! Why, you are fools to think of such a thing. Trust in your wealth! Have you not seen rich men disappear? How about a few years ago when - we must
remember it well, and remember it sorrowfully - how a panic comes, and down go the towers of the great, and those who seemed to be rich burst like bubbles And oh!
the joys of earth! How soon are they scattered, how speedily do they disappear! What are they, after all, but a will o' the wisp? If it be a wise thing to live in this world,
and never think of dying, God grant that I may be a fool. If it be a wise thing to think all about this poor body, and never about my immortal soul, may I never know
such wisdom. If it be a wise thing to go into the future as a leap in the dark, believing nothing, and only by that means kept from fear, may I never know such
philosophy. Truly it seems to me to be wisdom that I, a creature who certainly did not make myself, should think of my Creator; that I, a sinner, should accept that
blessed way of salvation, which is laid before me in the Word of God; that I, weak and unable to steer my own course, should put my hand into the great Father's hand
and say, "Lead me, guide me by thy counsel, and afterward receive me to glory." This may be jested at and sneered at, but it can bear a sneer and will outlive the
mocker. Now, lastly: -

III. How Ought Those Who Are Mocked Behave towards those that at mock at them? Well, the first thing is, never yield an inch. You young men in the great firms of
London, you working men that work in the factories - you are sneered at. Let them sneer. If they can sneer you out of your religion, you have not got any worth having.
Remember you can be laughed into hell, but you can never be laughed out of it. A man may by ridicule give up what religion he thought he had, but if he cast away his
soul, his companions who caused his loss cannot help him in the day of his travail, and anguish, and bitterness, before the throne of the Most High. Why be ashamed?
"They called me a saint." I remember once a person calling me a saint in the street. All I thought was, "I wish he could prove it." Once a man, passing me in the street,
said, "There is John Bunyan." I think I felt six inches taller at the least. I was delighted to be called by such a name as that. "Oh! but they will point at you." Cannot you
bear to be pointed at? "But they will chaff you." Chaff - let them chaff you. Can that hurt a man that is a man? If you are a molluscous creature that has no backbone,
you may be afraid of jokes, and jeers, and jests; but if God has made you upright, stand upright and be a man. Moreover, there is one thing you should always do when
you are ashamed - pray. The next verse in the Psalm is, "Oh! that God would turn the captivity of Zion." The best refuge for a believer in times of persecution is his
secret resort to God. Let him to on his kneed and say, "My Lord, I have been counted worthy to be spoken ill of for thy name's sake. Help me to bear it. Now is my
time of trial. Strengthen me to bear this reproach. Grant that it may be no heavy burden to me, but may I rather rejoice in it for thy name's sake." God will help you,
beloved.

Then next to that, pray always, most for those who treat you worst. Make them the constant subjects of your prayer.

And then I would say, in your actions prove the sincerity of your prayers by extra kindness towards those who are unkind to you. Heap coals of fire upon their head.
That is an expression not always explained. When the crucible is to be brought to a great heat, and the metal to be thoroughly melted, it is not enough for the coals all
around it to glow. The silversmith that is desiring to melt it thoroughly will heap them so that the metal shall be all surrounded by flames. Do so, I pray you, with any of
your enemies; heap kindnesses upon them. A Christian woman had often prayed for a very ungodly and unkind husband, but her prayers were not heard. However she
did this, she(c)
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herself, that would be on the table. She kept the house scrupulously comfortable, and did all she could. And one day someone said to her, "How is it that you, with
such a husband can act so towards him?" "Well," she said, "I hope I shall win his soul yet, but if not" - and then the tears came in her eyes - all the happiness he will
have will be in this life, and so I will let him have all I can possibly give him, since he has no happiness in the life to come." Do that with the ungodly. Lay yourself out to
And then I would say, in your actions prove the sincerity of your prayers by extra kindness towards those who are unkind to you. Heap coals of fire upon their head.
That is an expression not always explained. When the crucible is to be brought to a great heat, and the metal to be thoroughly melted, it is not enough for the coals all
around it to glow. The silversmith that is desiring to melt it thoroughly will heap them so that the metal shall be all surrounded by flames. Do so, I pray you, with any of
your enemies; heap kindnesses upon them. A Christian woman had often prayed for a very ungodly and unkind husband, but her prayers were not heard. However she
did this, she treated him more kindly than she had ever done before. If there was any little thing that she could think of that would please his palate, if she had to deny
herself, that would be on the table. She kept the house scrupulously comfortable, and did all she could. And one day someone said to her, "How is it that you, with
such a husband can act so towards him?" "Well," she said, "I hope I shall win his soul yet, but if not" - and then the tears came in her eyes - all the happiness he will
have will be in this life, and so I will let him have all I can possibly give him, since he has no happiness in the life to come." Do that with the ungodly. Lay yourself out to
oblige and serve them. Let it be known of you that the best way to get a good turn out of you is to do you a bad turn. "Oh!" says one, "it is too hard. Tread on a worm,
and it will turn." And is a worm to be an example to a Christian? Christ Jesus, art thou not better for an exemplar than a poor worm that creeps into the earth? What
did our Savior do but pray for his murderers? The blood they shed redeemed them that shed it. We have heard the old story of the sandal-wood tree that perfumes the
axe that cuts it. Do you so, O Christian! Perfume with your love the axe that wounds you. Be like the anvil that never strikes the hammer again, but yet the anvil wears
out many hammers by its indomitable patience. Be patient, be courteous, be kind - in a word, Christ-like; and how know you that these very persons who hate you
most to-day will not love you well to-morrow, and come together with you to the communion table, and together rejoice in our blessed Savior?

Now if I have seemed to preach too harshly to-night, it is not so in my heart. Oh! how I wish you all, everyone without exception, knew what a blessed life the
Christian life is! I would, not lie for God himself, but I speak the truth to you. I never knew what perfect peace was until I looked to Christ upon the cross, and rested
my soul on him. I have had trials, and have suffered bitter pains, but I have always found consolation when I have turned my eyes to my bleeding Savior, and have given
myself up again to the great Father's hands. He is a blessed Lord. I serve a good Master. Trust him, give your hearts up to him, and if you have spoken against his
people, or rebelled against his love, he is willing to receive you. He has no hard word to say to returning ones. Come to him; come and welcome. Come just now, and
the Lord receive you, for his mercy's sake. Amen.

Christ's Marvellous Giving
Sermon No. 3513

Published on Thursday, May 25th, 1916.

At the Metropolitan Tabernacle, Newington. ON Lord's-day Evening, November 25th, 1866.

"Who gave himself for us." - Titus 2:14.

We have once more, you see, the old subject. We still have to tell the story of the love of God towards man in the person of his only begotten Son, Jesus Christ. When
you come to your table you find a variety there. Sometimes there is one dish upon it, and sometimes another; but you are never at all surprised to find the bread there
every time, and, perhaps, we might add that there would be a deficiency if there were not salt there every time too. So there are certain truths which cannot be repeated
too often, and especially is this true of this master-truth, that "God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them." Why, this
is the bread of life; "God so loved the world that he gave his only-begotten Son, that whosoever believeth on him should not perish, but have everlasting life." This is the
salt upon the table, and must never be forgotten, This is a faithful saying, and worthy of all acceptation, "that Jesus Christ came into the world to save sinners, even the
chief."

Now we shall take the text, and use it thus: first of all we shall ask it some questions; then we shall surround it with a setting of facts; and when we have done that, we
will endeavor to press out of it its very soul as we draw certain inferences from it. First then: -

I. We Will Put The Text Into The Witness-Box, And Ask It A Few Questions.

There are only five words in the text, and we will be content to let it go with four questions. "Who gave himself for us" The first question we ask the text is, Who is this
that is spoken of? and the text gives the answer. It is "the great God and our Savior, Jesus Christ, who gave himself for us." We had offended God; the dignity of divine
justice demanded that offenses against so good and just a law as that which God had promulgated should not be allowed to go unpunished. But the attribute of justice is
not the only one in the heart of God. God is love, and is, therefore, full Of mercy. Yet, nevertheless, he never permits one quality of his Godhead to triumph over
another. He could not be too merciful, and so become unjust; he would not permit mercy to put justice to an eclipse. The difficulty was solved thus: God himself
stooped from his loftiness and veiled his glory in a garb of our inferior clay. The Word - that same Word without whom was not anything made that was made -
became flesh, and dwelt amongst us; and his apostles, his friends, and his enemies, beheld him - the seed of the woman, but yet the Son of God, very God of very God,
in all the majesty of deity, and yet man of the substance of his mother in all the weakness of our humanity, sin being the only thing which separated us from him, he being
without sin, and we being full of it. It is, then, God, who "gave himself for us"; it is, then, man, who gave himself for us. It is Jesus Christ, co-equal and co-eternal with
the Father, who thought it not robbery to be equal with God; who made himself of no reputation, and took upon himself the form of a servant, and was made in the
likeness of sinful flesh, and, being found in fashion as a man, humbled himself and became obedient unto death, even the death of the cross. It is Christ Jesus, the man,
the God, "who gave himself for us." Now I hope we shall not make any mistakes here, for mistakes here will be fatal. We may be thought uncharitable for saying it, but
we should be dishonest if we did not say it, that it is essential to be right here.

"Ye cannot be right in the rest
Unless ye think rightly of him."

You dishonor Christ if you do not believe in his deity. He will have nothing to do with you unless you accept him as being God as well as man. You must receive him as
being, without any diminution, completely and wholly divine, and you must accept him as being your brother, as being a man just as you are. This, this is the person,
and, relying upon him, we shall find salvation; but, rejecting his deity, he will say to us, "You know me not, and I never knew you!"

The text has answered the question "Who?" and now, putting it in the witness-box again, we ask it another question - "What? What did he do?" The answer is, "He
gave himself for us." It was a gift. Christ's offering of himself for us was voluntary; he did it of his own will. He did not die because we merited that, he should love us to
the death; on the contrary, we merited that he should hate us; we deserved that he should cast us from his presence obnoxious things, for we were full of sin. We were
the wicked keepers of the vineyard, who devoured for our own profit the fruit which belonged to the King's Son, and he is that King's Son, whom we slew, with
wicked hands ousting him out of the vineyard. But he died for us who were his enemies. Remember the words of Scripture, "Scarcely for a righteous man will one die;
peradventure, for a good, a generous man, one might even dare to die; but God commendeth his love towards us, in that while we were yet sinners, Christ died for the
ungodly." He gave himself. We cannot purchase the love of God. This highest expression of divine love, the gift of his own Son, was, in the nature of things,
unpurchaseable. What could we have offered that God should come into this world, and be found in fashion as a man, and should die? Why, the works of all the angels
in heaven put together could not have deserved one pang from Christ. If for ever the angels had continued their ceaseless songs, and if all men had remained faithful,
and could have heaped up their pile of merit to add to that of the angels, and if all the creatures that ever were, or ever shall be, could each bring in their golden hemp of
merit - yet could they ever deserve you cross? Could they deserve that the Son of God should hang bleeding and dying there? Impossible! It must by a gift, for it was
utterly unpurchaseable; though all worlds were coined and minted, yet could they not have purchased a tear from the Redeemer; they were not worth it. It must be
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And the gift is so thoroughly a gift that no prep of any kind was brought to bear upon the Savior. There was no necessity that he should die, except the necessity of his
in heaven put together could not have deserved one pang from Christ. If for ever the angels had continued their ceaseless songs, and if all men had remained faithful,
and could have heaped up their pile of merit to add to that of the angels, and if all the creatures that ever were, or ever shall be, could each bring in their golden hemp of
merit - yet could they ever deserve you cross? Could they deserve that the Son of God should hang bleeding and dying there? Impossible! It must by a gift, for it was
utterly unpurchaseable; though all worlds were coined and minted, yet could they not have purchased a tear from the Redeemer; they were not worth it. It must be
grace; it cannot be merit; he gave himself.

And the gift is so thoroughly a gift that no prep of any kind was brought to bear upon the Savior. There was no necessity that he should die, except the necessity of his
loving us. Ah! friends, we might have been blotted out of existence, and I do not know that there would have been any lack in God's universe if the whole race of man
had disappeared. That universe is too wide and great to miss such chirping grasshoppers as we are. When one star is blotted out it may make a little difference to our
midnight sky, but to an eye that sees immensity it can make no change. Know ye not that this little solar system, which we think so vast, and those distant fixed stars,
and yon mighty masses of nebulae, if such they be, and yonder streaming comet, with its stupendous walk of grandeur - all these are only like a little corner in the field
of God's great works? He taketh them all up as nothing, and considereth them mighty as they be, and beyond all human conception great - to be but the small dust of
the balance which does not turn the scale; and if they were all gone to-morrow there would be no more loss than as if a few grains of dust were thrown to the summer's
wind. But God himself must stoop, rather than we should die. Oh! what magnificence of love! And the more so because there was no need for it. In the course of
nature God would have been as holy and as heavenly without us as he is with us, and the pomp of yonder skies would have been as illustrious had we been dashed into
the flames of hell as it will be now. God hath gained nought, except the manifestation of a love beyond an angel's dream; a grace, the heights, and depths, and lengths,
and breadths of which surpass all knowledge of all creatures. God only knows the love of God which is manifested in Jesus Christ. He gave himself. We will leave this
point now, when it is fully understood that Christ's dying to save sinners, and giving himself for the ungodly, was a pure act of gratuitous mercy. There was nothing to
compel God to give his Son, and nothing to lead the Son to die, except the simple might of his love to men. He would not see us die. He had a Father's love to us. He
seemed to stand over our fallen race, as David stood over Absalom, and we were as bad as Absalom; and there he fled, and said, "My son, my son! Would God I had
died for thee, my son, my son!" But he did more than this, for he did die for us. and all for love of Us who were his enemies!

"So strange, so boundless was the love,
Which pitied dying man;
The Father sent his equal Son
To give them life again."

'Twas all of love and of grace!

The third question is, "What did he give?" "Who gave himself for us," and here lies the glory of the text, that he gave not merely the crowns and royalties of heaven,
though it was much to leave these, to come and don the humble garb of a carpenter's son; not the songs of seraphs, not the shouts of cherubim: 'twas something to
leave them to come and dwell amongst the groans and tears of this poor fallen world; not the grandeur of his Father's court, though it was much to leave that to come
and live with wild beasts, and men more wild than they, to fast his forty days and then to die in ignomy and shame upon the tree. No; there is little said about all this. He
gave all this, it is true, but he gave himself. Mark, brethren, what a richness there is here! It is not that he gave his righteousness, though that has become our dress. It is
not even that he gave his blood, though that is the fount in which we wash. It is that he gave himself - his Godhead and manhood both combined. All that that word
"Christ" means he came to us and for us. He gave himself. Oh! that we could dive and plunge into - this unfathomed sea - himself! Omnipotence, Omniscience, Infinity -
himself. He gave himself - purity, love, kindness, meekness, gentleness - that wonderful compound of all perfections, to make up one perfection-himself. You do not
come to Christ's house and say, "He gives me this house, his church, to dwell in." You do not come to his table and merely say, "He gives me this table to feast at," but
you go farther, and you take him by faith into your arms, and you say, "Who loved me, and gave himself for me." Oh! that you could get hold of that sweet word -
himself! It is the love of a husband to his wife, who not only gives her all that she can wish, daily food and raiment, and all the comforts that can nourish and cherish her,
and make her life glad, but who gives himself to her. So does Jesus. The body and soul of Jesus, the deity of Jesus, and all that that means, he has been pleased to give
to and for his people. "Who gave himself for us."

There is another question which we shall ask the text, and that is, "For whom did Christ give himself?" Well, the text says, "For us." There be those who say that Christ
has thus given himself for every man now living, or that ever did or shall live. We are not able to subscribe to the statement, though there is a truth in it, that in a certain
sense he is "the Savior of all men," but then it is added, "Specially of them that believe." At any rate, dear hearer, let me tell thee one thing that is certain. Whether
atonement may be said to be particular or general, there are none who partake in its real efficacy but certain characters, and those characters are known by certain
infallible signs. You must not say that he gave himself for you unless these signs are manifest in you, and the first sign is that of simple faith in the Lord Jesus. If thou
believest in him, that shall be a proof to thee that he gave himself for thee. See, if he gave himself for all men alike, then he did equally for Judas and for Peter. Care you
for such love as that? He died equally for those who were then in hell as for those who were then in heaven. Care you for such a doctrine as that? For my part, I desire
to have a personal, peculiar, and special interest in the precious blood of Jesus; such an interest in it as shall lead me to his right hand, and enable me to say, "He hath
washed me from my sins, in his blood." Now I think we have no right to conclude that we shall have any benefit from the death of Christ unless we trust him, and if we
do trust him, that trust will produce the following things: - "Who gave himself for us, that he might redeem us from all iniquity" - we shall hate sin; we shall fight against it;
we shall be delivered from it - "and purify unto himself ,a peculiar people, zealous of good works." I have no right. therefore, to conclude that I shall be a partaker of
the precious blood of Jesus unless I become in my life "zealous of good works," My good works cannot save me, cannot even help to save me; but they are evidences
of my being saved, and if I am not zealous for good works, I lack the evidence of salvation, and I have no right whatever to conclude that I shall receive one jot of
benefit from Christ's sufferings upon the tree. Oh! my dear hearer, I would to God that thou couldest trust the Man, the God, who died on Calvary! I would that thou
couldest trust him so that thou couldest say, "He will save me; he has saved me." The gratitude which you would feel towards him would inspire you with an invincible
hatred against sin. You would begin to fight against every evil way; you would conform yourselves, by his grace, to his law and his Word, and you would become a
new creature in him! May God grant that you may yet be able to say, "Who gave himself for me"! I have asked the text enough questions, and there I leave them. For a
few minutes only I am now going to use the text another way, namely: -

II. Put The Text Into A Setting Of Facts.

There was a day before all days when there was no day but the Ancient of Days; a time when there was no time, but when Eternity was all. Then God, in the eterna1
purpose, decreed to save his people. If we may speak so of things too mysterious for us to know them, and which we can only set forth after the manner of men, God
had determined that his people should be saved, but he foresaw that they would sin. It was necessary, therefore. that the penalty due to their sins should be borne by
someone. They could not be saved except a substitute were found who would bear the penalty of sin in their place and stead. Where was such a substitute to be
found? No angel offered. There was no angel, for God dwelt alone, and even if there had then been angels, they could never have dared to offer to sustain the fearful
weight of human guilt. But in that solemn council-chamber, when it was deliberated who should enter into bonds of suretyship to pay all the debts of the people of God,
Christ came and gave himself a bondsman and a surety for all that was due - from them, or would be due from them, to the judgment-seat of God. In that day, then, he
"gave himself for us."

But Time began, and this round world had made, in the mind of God, a few revolutions. Men said the world was getting old, but to God it was but an infant. But the
fullness of time was come, and suddenly, amidst the darkness of the night, there was heard sweeter singing than ere had come from mortal lips, "Glory to God in the
highest; on earth peace; good will to men!" What lit up the sky with unwonted splendor and what had filled the air with chorales at the dead of night? See the Babe
upon its mother's breast, there in Bethlehem's manger! "He gave himself for us." That same one who had given himself a surety has come down to earth to be a man,
and  to give himself
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                                          Media  years he toils on, amidst the drudgery of the carpenters shop! What is he doing? The law needed to be  fulfilled,
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                                                                                                                                                                       he
"gave himself for us," and fulfilled the law. But now the time comes when he is thirty-two or thirty-three years of age, and the law demands that the penalty shall be paid.
Do you see him going to meet Judas in the garden, with confident, but solemn step? He "gave himself for us." He could with a word have driven those soldiers into hell,
but they bind him - he "gave himself for us." They take him before Pilate, and Herod and Caiaphas, and they mock at him, and jeer him, and pluck his cheeks, and
But Time began, and this round world had made, in the mind of God, a few revolutions. Men said the world was getting old, but to God it was but an infant. But the
fullness of time was come, and suddenly, amidst the darkness of the night, there was heard sweeter singing than ere had come from mortal lips, "Glory to God in the
highest; on earth peace; good will to men!" What lit up the sky with unwonted splendor and what had filled the air with chorales at the dead of night? See the Babe
upon its mother's breast, there in Bethlehem's manger! "He gave himself for us." That same one who had given himself a surety has come down to earth to be a man,
and to give himself for us. See him! For thirty years he toils on, amidst the drudgery of the carpenters shop! What is he doing? The law needed to be fulfilled, and he
"gave himself for us," and fulfilled the law. But now the time comes when he is thirty-two or thirty-three years of age, and the law demands that the penalty shall be paid.
Do you see him going to meet Judas in the garden, with confident, but solemn step? He "gave himself for us." He could with a word have driven those soldiers into hell,
but they bind him - he "gave himself for us." They take him before Pilate, and Herod and Caiaphas, and they mock at him, and jeer him, and pluck his cheeks, and
flagellate his shoulders! How is it that he will smart at this rate? How is it that he bears so passively all the insults and indignities which they heap upon him? He gave
himself for us. Our sins demanded smart; he bared his back and took the smart; he have himself for us. But do you see that dreadful procession going through the
streets of Jerusalem, along the rough pavement of the Via Dolorosa? Do you see the weeping women as they mourn because of him? How is it that he is willing to be
led a captive up to the hill of Calvary? Alas! they throw him on the around! They drive accursed iron through his hands and feet. They hoist him into the air! They dash
the cross into its appointed place, and there he hangs, a naked spectacle of scorn and shame, derided of men, and mourned by angels. How is it that the Lord of glory,
who made all worlds, and hung out the stars like lamps, should now be bleeding and dying there? He gave himself for us. Can you see the streaming fountains of the
four wounds in his hands and feet' Can you trace his agony as it carves lines upon his brow and all down his emaciated frame? No you cannot see the griefs of his soul.
No spirit can behold them. They were too terrible for you to know them. It seemed as though all hell were emptied into the bosom of the Son of God, and as though all
the miseries of all the ages were made to meet upon him, till he bore: -

"All that incarnate God, could bear,
With strength enough, but none to spare."

Now why is all this but that he gave himself for us till his head hung down in death, and his arms, in chill, cold death, hung down by his side, and they buried the lifeless
Victor in the tomb of Joseph of Arimethea? He gave himself for us!

What more now remaineth? He lives again; on the third day he cometh from the tomb, and even then he still gave himself for us! Oh! yes, beloved, he has gone up on
high but he still gives himself for us, for up there he is constantly engaged in pleading the sinner's cause. Up yonder, amidst the glories of heaven, he has not forgotten us
poor sinners who are here below, but he spreads his hands, and pleads before his Father's throne and wins for us unnumbered blessings, for he gave himself for us.

And I have been thinking whether I might not use the text in another way. Christ's servants wanted a subject upon which to preach, and so he "gave himself for us," to
be the constant topic of our ministry. Christ's servants wanted a sweet companion to be with them in their troubles, and he gave himself for us. Christ's people want
comfort; they want spiritual food and drink, and so he gave himself for us - his flesh to be our meat, and his blood to be our spiritual drink. And we expect soon to go
home to the land of the hereafter, to the realms of the blessed, and what is to be our heaven? Why, our heaven will be Christ himself, for he gave himself for Us. Oh! he
is all that we want, all that we wish for! We cannot desire anything greater and better than to be with Christ, and to have Christ, to feed upon Christ, to lie in Christ's
bosom, to know the kisses of his mouth, to look at the gleamings of his loving eyes, to hear his loving words, to feel him press us to his heart, and tell us that he has
loved us from before the foundation of the world, and given himself for us.

I think we have put the text now into a setting of certain facts; do not forget them, but let them be your joy! And now the last thing we have to do is to: -

III. Turn The Text To Practical Account By Drawing From It A Few Inferences.

The first inference I draw is this - that be who gave himself for his people will cat deny them anything. This is a sweet encouragement to you who practice the art of
prayer. You know how Paul puts it, "He that spared not his own Son, but delivered him up for us all, how shall he not, with him, also freely give us all things?" Christ is
all. If Christ gives himself to you, he will give you your bread and your water, and he will give you a house to dwell in. If he gives you himself, he will not let you starve
on the road to heaven. Jesus Christ does not Give us himself and then deny us common things. Oh! child of God, go boldly to the throne of grace! Thou hast got the
major; thou shalt certainly have the minor; thou hast the greater, thou canst not be denied the less.

Now I draw another inference, namely, that if Christ has already given himself in so painful a way as I have described, since there is no need that he should suffer any
more, we must believe that he is willing to give himself now unto the hearts of poor sinners. Beloved, for Christ to come to Bethlehem is a greater stoop than for him to
come into your heart. Had Christ to die upon Calvary? That is all done, and he need not die again. Do you think that he who is willing to die is unwilling to apply the
results of his passion? If a man leaps into the water to bring out a drowning child, after he has brought the child alive on shore, if he happens to have a piece of bread in
his pocket, and the child needs it, do you think that he who rescued the child's life will deny that child so small a thing as a piece of bread? And come, dost thou think
that Christ died on Calvary, and yet will not come into thy heart if thou seekest him? Dost thou believe that he who died for sinners will ever reject the prayer of a
sinner? If thou believest that thou thinkest hardly of him, for his heart is very tender. He feels even a cry. You know how it is with your children; if they cry through pain,
why, you would give anything for someone to come and heal them; and if you cry because your sin is painful, the great Physician will come and heal you. Ah! Jesus
Christ is much more easily moved by our cries and tears than we are by the vies of our fellow-creatures. Come, poor sinner, come and put thy trust in my Master!
Thou canst not think him hard-hearted. If he were, why did he die? Dost thou think him unkind? Then why did he bleed? Thou art inclined to think so hardly of him!
Thou art making great cuts at his heart when thou thinkest him to be untender and ungenerous. "As I live, saith the Lord, I have no pleasure in the death of him that
dieth, but rather that he would turn unto me and live." This is the voice of the God whom you look upon as so sternly just! Did Jesus Christ, the tender one, speak in
even more plaintive tones, "Come unto me, all ye that labor and are heavy-laden, and I will give you rest"? You working men, you laboring men, Christ bids you come
to him "all ye that labor." And you who are unhappy, you who know you have done wrong, and cannot sleep at nights because of it; you who are troubled about sin,
and would fain go and hide your heads, and get: -

"Anywhere, anywhere out of the world,"

- your Father says to you one and all, "Run not from me, but come to me, my child!" Jesus, who died, says, "Flee not from me, but come to me, for I will accept you; I
will receive you; I cast out none that come unto me. "Sinner, Jesus never did reject a coming soul yet, and he never will. Oh! try him! Try him! Now come, with thy sins
about thee just as thou art, to the bleeding, dying Savior, and he will say to thee, "I have blotted out thy sins; go and sin no more; I have forgiven thee." May God grant
thee grace to put thy trust in him "who gave himself for us"!

There are many other inferences which I might draw if I had time, but if this last one we have drawn be so applied to your hearts as to be carried out, it will be enough.
Now do not you go and try to do good worlds in order to merit heaven. Do not go and try to pray yourselves into heaven by the efficacy of praying. Remember, he
"gave himself for us." The old proverb is that "there is nothing freer than a gift," and surely this gift of God, this eternal life, must be free, and we must have it freely, or
not at all. I sometimes see put up at some of our doctors that they receive "gratis patients." That is the sort of patients my Master receives. He receives none but those
who come gratis. He never did receive anything yet, and he never will, except your love and your thanks after he has saved you. But you must come to him empty-
handed; came just as you are, and he will receive you now, and you shall live to sing to the praise and the glory of his grace who has accepted you in the Beloved, and
"who gave himself for us" God help you to do it. Amen.

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Sermon No. 3514
who come gratis. He never did receive anything yet, and he never will, except your love and your thanks after he has saved you. But you must come to him empty-
handed; came just as you are, and he will receive you now, and you shall live to sing to the praise and the glory of his grace who has accepted you in the Beloved, and
"who gave himself for us" God help you to do it. Amen.

A Prospect of Revival
Sermon No. 3514

Published on Thursday, June 1st, 1916.

At the Metropolitan Tabernacle, Newington.

"For the Lord shall comfort Zion: he will comfort all her waste places and he will make her wilderness like Eden, and her desert like the garden of the Lord; joy and
gladness shall be found therein, thanksgiving, and the voice of melody." - Isaiah 51:3.

The pedigree of God's chosen nation Israel may be traced back to one man and one woman - to Abraham and Sarah. Both of them were well stricken in years when
the Lord called them, yet, in the fulfillment of his promise, he built up of their seed a great nation, which, for number, was comparable to the stars of heaven. Take heart,
brethren; these things are written for our example and for our encouragement. His Church can never sink to so low an ebb that he cannot soon build her up again, nor in
our own hearts can the work of grace ever decline' so grievously that the same mighty power which once quickened cannot revive and restore us. Think of Abraham
and Sarah, childless till they were old, then rejoicing in one son, who became their heir. Hence sprang the great multitude that peopled Palestine. With such a panorama
unfolding before you, there is no excuse for despair; but you may find ten thousand reasons for confidence in God.

With such preface the Lord proceeds to unfold to his people a series of delightful promises. As we have no time to spare, and no words to waste, we will plunge at
once into the heart of the text, and observe, first, that you have before you: -

I. Heavenly Comfort Promised.

This is a promise to God's Church. There are same who would have us always restrain Isaiah's prophecies to the Jews, as though this was their exclusive application. I
have no objection to your so understanding them in their original and literal sense, nor have I any objection to our friends laboring for the Jews especially, as a class; far
rather would I commend them. Only, I would have them recollect that no Scripture is of private interpretation that, in God's sight, neither Jews nor Gentiles are
recognised under this dispensation of the gospel, for he has made both one in Christ Jesus. I, therefore, as a Christian minister, when I preach the gospel, know neither
Jew nor Gentile, male nor female, bond nor free, but I simply know men as men, and go out into the world to "preach the gospel to every creature." It seems to me that
this is the order in which God would have his Church carry out every evangelical enterprise, forgetting and ignoring all fleshly distinctions, understanding that now men
are either sinners or saints. As to circumcision or uncircumcision, vast as its importance in the kingdom of Israel, it is of no account in the kingdom of God. The text, we
believe, whatever may be its relation to the Jews as a people, belongs to the Church of God and the disciples of Christ; for "all things are yours." Zion was the
stronghold of Jerusalem. Originally a fortress of the Jebusites, it was taken by a feat of arms by David and his valiant men. It became afterwards the residence of David,
and there, too, was the residence of the Great King; for in it was built the temple which became the glory of all lands. Hence the Church of God - which has been
captured by Christ from the world, which is the palace where he dwells, which is the temple where he is worshipped - is frequently called "Zion," and the Zion of this
passage, I believe, we are warranted in interpreting as the Church of the living God.

We are told here, then, that the Lord will comfort his Church. Let the object of this comfort, therefore, engage your attention. "The Lord will comfort Zion." Well he
may, for she is his chosen. "The Lord hath chosen Zion." He would have those upon whom his choice is fixed be glad and happy. The elect of a great king have cause
for thankfulness, but the chosen of the lying of stings should rejoice continually in the God that chose them. He would have his Church rejoice because he has not only
chosen her, but he has cleansed her. Jesus has put away the sin of his people by his blood, and by his Spirit he is daily renewing the nature of his children. Sin is the
cause of sorrow, and when sin is put away sorrow shall be put away too. The sanctified should be happy. The Lord will, therefore, comfort them:, because he cleansed
them. The Church of God is placed where God dwells: -

"Where God doth dwell sure heaven is there;
And singing there should be."

What can ye conceive of weeping and lamenting in the house where Jehovah dwelleth? It was a rule with one of the old monarchs that no one should come into his
presence sad. In all our afflictions we may draw near to the Lord, but his presence should dispel our sorrow and sighing; for the children of &ion should be joyful in
their King. If the Lord dwelleth in the midst of his people, there ought to be shootings of joy. The presence of the King of Heaven is the heaven of their delight.
Moreover, Zion enjoys her Monarchs love, and therefore, he would have her comforted. We know not how dear to the heart of Christ his Church is, but we do know
this: that for his Church he left his Father's house and came down to earth, and was poor, that she, through his poverty, might be made rich. A man leaveth father and
mother, and cleaveth to his wife, and they become one flesh; but what shall I say of the great mystery of this glorious Lover, who left his Father's house, and did cleave
unto his Church, and became one flesh with her that he might lift her up and set her upon his own throne, that she might reign with him as the Bride, the Lamb's Wife?
Well may, therefore, the Lord desire his Church to be happy. Eternal love has fixed itself upon her. Eternal purposes cluster around her. Eternal power is sworn to
protect her. Eternal faithfulness has guaranteed eternal life to all her citizens. Why should she not be comforted? I do not wonder that the text says the Lord will comfort
the people whom he has thus favored.

And the Lord himself is the Comforter. "The Lord will comfort Zion." Beloved, we make but sorry comforters for God's people unless Jehovah puts his own hand to
the work. I have sometime tried to cheer up my brethren when they have been desponding, and I hope not without success; yet I have always felt that to relieve and
refresh a desponding saint, I must fetch the remedies from my Master's pharmacy. So, doubtless, those of you who have ever sought to obey the command, "Comfort
ye, comfort ye my people," must have found that it was not your word that could comfort Zion, nor your sympathy, but God's truth applied by God' Spirit, for this
alone can comfort Zion. Oh! blessed promise! "The Lord will comfort Zion; he will comfort her waste places." He that made the heavens will become the Comforter of
his people. The Holy Ghost, who brooded over chaos, and brought order out of confusion; the mighty Spirit who came down at Pentecost in tongues of fire, with a
sound like a mighty rushing wind - that same blessed Spirit will come to the hearts of the members of his Church and comfort them. There are sorrows for which there
is no solace within the reach of the creature; there is a ruin which it would baffle any mortal to retrieve. Happy for us that the Omnipotent comes to our aid. It is "he
who telleth the number of the stars; calleth than all by their names"; who also "healeth the broken in heart, and bindeth up their wounds!" Where he is, rolling the stars
along, filling heaven with wonder as he creates majestic orbs, and keeps them in their pathways, making the comet fling its gorgeous light across space and startle
nations, holding the burning furnace of the sun in the hollow of his hand; yet he stoops down to minister to a desponding spirit, and to pour the oil and wine of heavenly
comfort into a poor distracted heart! Yes, it is Zion that is to be comforted, but it is Jehovah himself who has promised to be her Comforter!

And how does the Lord propose to comfort Zion? If you read the verse through, you will find it is by making her fertile. He will turn her barren deserts into fruitful
gardens, and her unproductive wilderness into a blooming Eden. The true way to comfort the Church is to build her synagogues, restore the desolation of former times,
to sow her fields, plant her vineyards, make her soil fruitful, call out the industry of her sons and daughters, and fill them with lively, ardent zeal. There is an everlasting
consolation for the Church in those grand doctrines of grace revealed to us in covenant, such as election, particular redemption, effectual calling, final perseverance, and
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    faithfulness              Infobase
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                                          love, God forbid that we should ever keep back these grand truths; they are the wells of salvation from which    Page     179to/ draw
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the water of life. But there are other truths besides these and we could not make full proof of our ministry if we overlooked the rain, even the former and the latter rain,
which God gives in due season, or withholds in his chastening anger. I have often remarked that those persons who are always crying after the comfort that is to be
And how does the Lord propose to comfort Zion? If you read the verse through, you will find it is by making her fertile. He will turn her barren deserts into fruitful
gardens, and her unproductive wilderness into a blooming Eden. The true way to comfort the Church is to build her synagogues, restore the desolation of former times,
to sow her fields, plant her vineyards, make her soil fruitful, call out the industry of her sons and daughters, and fill them with lively, ardent zeal. There is an everlasting
consolation for the Church in those grand doctrines of grace revealed to us in covenant, such as election, particular redemption, effectual calling, final perseverance, and
the faithfulness of God. Resting in his love, God forbid that we should ever keep back these grand truths; they are the wells of salvation from which we rejoice to draw
the water of life. But there are other truths besides these and we could not make full proof of our ministry if we overlooked the rain, even the former and the latter rain,
which God gives in due season, or withholds in his chastening anger. I have often remarked that those persons who are always crying after the comfort that is to be
derived from the stability of God's purpose are strangely lacking in that present joy and jubilant song which revels in the goodness of the Lord, who clothes the pastures
with flocks, and covers the valleys over with corn. I have also remarked that the best way to make a Christian man happy is to make him useful, ploughing the fields
which God has watered, and gathering the fruits which he has ripened. A Christian Church never enjoys so much concord, love, and happiness as when every member
is kept hard at work for God, every soul upon the stretch of anxiety to do good and communicate, every disciple a good soldier of the Cross, fighting the common
enemy. Thus the Lord will comfort Zion, and he comforts her by turning her desert into a garden, and her wilderness into Eden.

And oh! my brethren, how happy is the Church when all the members are active, all the trees bearing fruit; when sinners are converted, and daily added to the
fellowship of the saved; when, instead of the thorn, there comes up the myrtle, and instead of the briar, there comes up the fir-tree; when God is turning hard hearts,
that were, like rocks, into good soil, where the corn of the Kingdom may grow. There is no joy like it! If you can be happy in seeking your own good, without caring
for the welfare of others, I pity you. If a minister can be content to go on preaching without converts or baptisms, the Lord have mercy upon his miserable soul! Can he
be a minister of Christ who does not win souls? A man might as well be a huntsman and never take any prey; a fisherman, and always come home with empty nets; a
husbandman, and never reap a harvest! I wonder at some people's complacency. When God never blesses them, they never fail to bless themselves. "Divine
sovereignty withholds the increase," they say. But it really is their idleness that tends to poverty. The promise of God is to the diligent, not the indolent. Let Paul plant,
and let Apollos water, God will give the increase. It may not come to-day, nor to-morrow, nor the next day, but come it must. The Word cannot return unto God void.
It must prosper in the thing whereto he has sent it. Had God sent us on a listless, bootless errand, we might well complain, but he doth not so. Only let us preach Jesus
Christ with the Holy Ghost sent down from heaven, and we shall, doubtless, come again rejoicing, bringing our sheaves with us. Although when we went forth, we wept
because of our inability and our want of confidence, yet this is the way in which God comforts us.

The promise, you will observe, is given in words that contain an absolute pledge. He shall and he will are terms that admit of no equivocation. What an emphasis that
man of God, the late Joseph Irons, used to lay on the words when he got hold of a "shall" and a "will" from, the mouth of the Lord! Though some people say we must
not make too much of little words, I will venture to make as much as ever I can of these two potent monosyllables. "The Lord shall comfort Zion; the Lord will comfort
all her waste places." How much better and brighter this reads than an "if," or a "but," or a "perhaps," or a "peradventure"! He shall comfort Zion. Oh! how those dear
saints, the Covenanters, when they were hunted about, and fled into dens and caves, said, "Ah! but King Jesus will have his own; he shall comfort Zion!" And our
Puritan forefathers, when priests threatened to harry them out of the land, could see with prophetic eye the time when the harlot church would yet be driven out, and the
true, legitimate children of God would take her place; they could say, "The Lord shall comfort Zion," and they looked forward to happier halcyon days. No less did
those glorious Albigenses and Waldenses, when they stained the snows of the Alps with their blood, feel confident that the Church of Rome would not gain the day,
that God would yet return and avenge the blood of his martyred saints, and give the victory to his true people. And surely you and I may take comfort too. "The Lord
shall comfort Zion; he will comfort her waste places." Brethren, there are brighter days to come. The day breaketh, and the shadows flee away! Our hope is in God.
Never doubt the true progress of the Church. Believe that, notwithstanding every discouragement that checks our progress, the cause of God goes on; it must go on,
and it shall go on, till King Jesus is universally acknowledged King of Kings and Lord of Lords. We have not to serve a master who cannot take care of his own. To
your tents, ye Philistines, when the God of Israel comes to the battle! Where will ye be? Your ranks are broken; ye flee like thin clouds before a Biscay gale! When
God comes forth he has but by his Spirit to blow upon his enemies, and they fly before him, like the chaff before the wind. The Lord shall and the Lord will; who, then,
shall disannul it? Though foes may hoot and fiends may howl, he will keep his word; it shall come to pass, and he will get to himself renown in fulfilling his own good
pleasure. Having thus enlarged upon the heavenly comfort promised, we proceed to notice the: -

I. Mournful Cases Favored.

"He will make her wilderness like Eden, and her desert like the garden of the Lord. "Now are there not to be found in the visible Church persons whose character is
here vividly depicted? I think there are three sorts of people in such a case, to all of whom I trust the blessing will come. There are those who once were fruitful, but are
jaw comparable to wastes. If God should visit his Church, he will be pleased to comfort the waste places. Do I not address some who must needs recognize their own
portrait? You used to be church members, and then you did seem to run well; what did hinder you? You were, apparently, brave soldiers once, but you deserted and
went over to the enemy. Still, if you are the Lord's people, one of the signs of God's grace to his Church will be the recovery of backsliders. I remember one Monday
afternoon, when we had been waiting upon the Lord in prayer ever since seven o'clock in the morning, that there came a most remarkable wave of prayer over the
assembly. And then two backsliders got up and prayed, one after the other. According to their own account, they had been very bad fellows indeed, and had sorely
transgressed against God; but there they were, broken-hearted and fairly broken down. It was a sight to make angels rejoice as their tears flowed. Certainly their sobs
and cries touched the hearts of all of us who were assembled. I thought to myself, "Then God is blessing us, for when backsliders come back it is a proof that God has
visited his people." You recollect when it was that Naomi returned to Israel with Ruth, her daughter-in-law. They never came back during the time of famine; they
stopped in Moab then, but they came back when they heard that the Lord had visited his people in giving them bread. Even then Naomi said, "Call me not Naomi." She
seemed to come back from her exile groaning and full of bitterness, and yet she came back because God was with his people. Backsliders, come back, come now, for
God is with his Church, and he has promised to comfort her waste places. Oh! you who have forgotten your Lord, remember your first Husband! It was better with
you then than now. Though you have gone astray, yet the Lord smith, "Return, thou backsliding Israel, for I am married unto you, saith the Lord." You may break the
marriage bond with God, but he will not break it with you. He claims that he is married to you, and he bids you return to him. I hope that some backslider will be
encouraged by this promise to return, with full purpose of heart, to the God of his salvation.

Then a second department of the promise is, "He will make her wilderness like Eden." I take the wilderness here to be a place of scanty vegetation. The Oriental
wildernesses are not altogether barren sand, but there is a feeble herbage which struggles for existence. We are told, you recollect, that "Moses kept his father's sheep
in the wilderness." Oh! how many there are in the Church of God who are just like that! They are Christians, but sorry Christians they are. They do love the Lord Jesus
Christ, but it is with a moonlight love, cold, very cold, and chill. They have light, but it is dim and hazy. If they do anything for Christ, their service is scanty; their
contribution mean; their charity grudging. They bring him no sweet cane with money. They do not fill him with the fat of their sacrifices, but they make him to serve with
their sins, and they weary him with their iniquities. Ah! dear friend, if thou art indeed a child of God, then there is this comfort for thee. We will make her wilderness like
Eden. Even you who have borne so little for God shall yet be visited, and made fruitful when the Lord comforts his people.

A third character is implied in the desert - the deserted places where no man dwells, where the traveler does not care to linger :How many professors of religion, how
many who attend our chapels, answer to this description of the soil! They are like deserts. You not only never did bring forth fruit, but you never concerned yourself to
do so. No man seems to care for you, and you appear to yourselves as though you were like the sand, which it would be a hopeless task to plough, for the gleaner
would never fill his hand from the produce, much less the reaper his bosom with the sheaves. Ah! well, but God has a word for these desert souls. He will make her
desert like the garden of the Lord. I pray - nay, I know - that during the gracious season which God has given us we shall see many a desert heart made to blossom
like the rose. These be they whom the Lord will specially transform - backsliders, scanty Christians, and those who have often heard, but never yet proved the power
of the gospel at all.

Ask   ye now,(c)what
 Copyright           does the Lord
                 2005-2009,         say he
                               Infobase    will do
                                         Media     for them? He says (hear it and marvel!) that he will make the wilderness like Eden. You know what
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the garden of the earth in the days of primeval purity. Fruit and flower, lofty tree, and lively vegetation abounded there in profuse luxuriance. I know not how its groves
and shrubberies were tenanted by graceful creatures and lovely birds, but I can well imagine that every sense of man was regaled by its unfailing charms. No thorns or
thistles cursed the soil, no sweating brow with arduous toll forced the crops from barren sods. The land laughed with plenty. The river, branching into many heads,
desert like the garden of the Lord. I pray - nay, I know - that during the gracious season which God has given us we shall see many a desert heart made to blossom
like the rose. These be they whom the Lord will specially transform - backsliders, scanty Christians, and those who have often heard, but never yet proved the power
of the gospel at all.

Ask ye now, what does the Lord say he will do for them? He says (hear it and marvel!) that he will make the wilderness like Eden. You know what Eden was. It was
the garden of the earth in the days of primeval purity. Fruit and flower, lofty tree, and lively vegetation abounded there in profuse luxuriance. I know not how its groves
and shrubberies were tenanted by graceful creatures and lovely birds, but I can well imagine that every sense of man was regaled by its unfailing charms. No thorns or
thistles cursed the soil, no sweating brow with arduous toll forced the crops from barren sods. The land laughed with plenty. The river, branching into many heads,
watered the garden. God himself was pleased to water it with the mists, and to make the fruits grow, to swell in rich abundance, and early come to mature perfection.
So the Lord says that when he visits his Church he will make these poor backsliders, these immature Christians, these nominal professors, like Eden. Oh! that the Lord
would do it! Oh! that he would make them healthy, fruitful, prolific in fruitfulness, and spontaneously fruit-bearing, so that we should almost have need to say, "Hold,
Lord!" just as Moses and Aaron did when the people brought in the offerings for the Tabernacle, until there were more than enough. Oh! that the Church of Christ may
be enriched with all spiritual gifts, with all heavenly graces, with all that can minister to the welfare of the saints, to the advantage of the world, and to the glory of him
who created and redeemed us! God grant it may be so!

Moreover, as if to strengthen the volume of his grace and our hope, he says that he will make her desert like the garden of the Lord. He shall come to you and delight
your heart and soul with his converse. If ever you should be an Eden, you shall be like to Paradise for a yet higher reason, because your fellowship shall be with the
Father and with his Son, Jesus Christ. There shall be upon you the smell of a field that the Lord hath blessed. The Lord shall water his Church, shall water it every
moment. He shall make fat our bones, and cause us to be as a watered garden, as a well of water whose waters fail not. Oh! some of you may well envy those happy
days you once enjoyed! Would you like them back again? Then plead with God the promise of the text. You were once blessed with nearness to, and communion
with, Christ. You once prayed with fervor, and your souls prospered. Go to God with this promise and say, "Lord, I am a desert; I am a wilderness; I am a waste
place; but comfort thy Church, and let me partake of the consolation by making me fruitful in every good word, and work to thy glory!" The Lord will do it, for the
promises of God shall certainly be fulfilled.

Who but Jehovah himself can do this? I have already noted this. "He will make her wilderness like Eden." It is he only that can perform it. The minister cannot. The
Church cannot, with all her efforts. Talk of getting up a revival! It were insufferable arrogance to make the attempt. It belongeth not to us to do this. Unto the Lord our
God alone doth this belong. "Not by might, nor by power, but by my Spirit, saith the Lord." If he will but visit his Church, then we shall see the wilderness rejoice, but if
not, we may plough, as is our duty, and we may work upon it, as is our calling, but there shall be no joy and no rejoicing. We conclude with the view of: -

III. Certain Desirable Results Which Are Predicted.

"Joy and gladness shall be found therein; thanksgiving and the voice of melody." You notice the doubles. The parallelism of Hebrew poetry, perhaps, necessitated them.
Still. I am prone to remember how John Bunyan says that "all the flowers in God's garden bloom double." We are told of "manifold mercies," that is, mercies which are
folded up one in another, so that you may unwrap them and find a fresh mercy enclosed in every fold. Here we have "joy and gladness, thanksgiving and the voice of
melody." Just so; the Psalmist tells us of our soul being satisfied with "marrow and fatness" - two things. Elsewhere he speaks of "loving-kindness and tender mercy" -
two things again. The Lord multiplies his grace. He is always slow to anger, but he is always lavish of his grace. See here, then, God will give his people an overflowing
joy, an inexpressible joy, a sort of double joy, as though he would give them more joy than they could hold - joy and then gladness - ,thanksgiving and the voice of
melody.

Oh! what a delightful thing must a, visitation from God be to his Church! Without God, all she can do is to groan. Nay, she will not always do that. She sometimes
indulges a foolish conceit, and says, "I am rich and increased in goods, and have need of nothing." After that will Soon be heard the hooting of dragons and the cry of
owls. Let God visit his Church, and there is sure to be thanksgiving and the voice of melody. It has been remarked that all revivals of true religion in ancient as well as
modern times have been attended by revival of psalmody and song. The joy that makes the heart grateful, enlivens the spirits, and diffuses happiness, will seek and must
find some tuneful strains. Not to speak of the Hebrew Psalter or of the Greek Hymnals, in Luther's day his translation of the Psalms and his chorales did more, perhaps,
to make the Reformation popular than even his preaching, for tile ploughman at his field-labor, and the housewife at the cradle, would sing one of Luther's Psalms; so,
too, in our own country, in Wycliffe's day, fresh psalms and hymns were scattered all over the land. And you know how, in the last century, Wesley and White field
gave a new impetus to congregational singing. The hymns were printed on little fly-sheets after each sermon, and at length these units swelled into a volume. Collections
and selections of hymns were published. So fond, indeed, were the Methodists of singing, that it became a taunt and a by-word to speak of them as canting Psalm-
singers. But this is the mark of a revived church everywhere. New impetus is given to the service of song. When the Bridegroom is gone we may well mourn and fast,
and hang our harps on the willows; it is when the Bridegroom cometh that joy and feasting seek the aid of vocal music, and the people of God break forth into
thanksgiving with the voice of melody. I do fervently hope, beloved, that we shall have this thanksgiving, and this voice of melody in our midst for many a day to come!
Would God that all the churches enjoyed it! Need I say that from all parts of the country there are, tokens of it now? We do not desire at any time a monopoly of
blessing. May every Christian denomination and every Christian community be favored with the dew of heaven, and have their roots watered by that river which is ful1
off water. Oh! that all the Churches of Christ were fruitful! Instead of wishing any of them to be weak, I would say, with Moses, "Would God that all the Lord's people
were prophets," and that the Lord would put his Spirit upon them! Oh! that Jesus might be extolled from the uttermost parts of the earth to the highest heavens!
Brethren, let us ask God to fulfill this promise to the Church at large. Let us say to him, "Lord, comfort thy Zion! She has many waste places - comfort her! Thou
knowest she has many barren spots - turn them into gardens of the Lord! Oh! let the heavenly rain descend, and the divine dew come from thee, that the wilderness
and the solitary place may yet be glad!"

But what shall I say to those of you who are not saved? If you want to become as these gardens of the Lord, it is only the grace of God which bringeth salvation that
can work in you this mighty change. Look to the Lord. He it is who must do it. He hears prayer. A negro was once sent by his master on an errand that did not suit
him; he did not want to go. So when he came to a river he turned back, and said, "Master, I came to a river; and I could not swim across it." "Well, but was there not a
ferryboat?" "Yes, there was a ferry-boat, but the man was on the other side." "Well," said the master, "did you call to the ferry-man to come and take you across?" No;
he did not think of doing that, for, as he did not wish to go over, he was glad to find an excuse. Now it is true, sinner, that you cannot save yourself, but there is One
who can. There is a ferry-boat and there is a Ferry-man. Cry to him! Cry to him, "Master, across this river be pleased to take me; I cannot swim it, but thou canst bear
me over it. Oh! do for me what I cannot do for myself. Make me to be accepted in the Beloved!" If you seek the Lord, he will be found of you. He never did set a soul
a-seeking but what he meant to bless it. But if you will not seek, what should be said of you but that on your head should lie your own blood? I know many of you to
be greatly impressed this week. I hope the impression will not be blown away, like smoke out of a chimney. May God make a deep work in your souls! Oh! some of
you were easily impressed, but you quite as easily forgot the impression. You are like Ephraim's cake that was baked on one side; you do not get thoroughly cooked.
You do not feel the power of the gospel permeating your whole nature in every part. You are like a cake not turned, and God accepts you not because of this. Oh! that
there might be a thorough work of the Spirit in your souls, a work of grace that should bring you to Jesus to be rooted and built up in him and established in the faith,
abounding therein with thanksgiving. Amen.

The Fruits of Grace
Sermon No. 3515

Published on Thursday, June 8th, 1916.
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At the Metropolitan Tabernacle, Newington.
Sermon No. 3515

Published on Thursday, June 8th, 1916.

At the Metropolitan Tabernacle, Newington.

On Lord's day Evening, January 21st, 1872.

"In that day shall five cities in the land of Egypt speak the language of Canaan, and swear to the Lord of hosts; one shall be called the city of destruction. In that day
shall there be an altar to the Lord in the midst of the land of Egypt, and a pillar at the border thereof to the Lord. And it all be for a sign and for a witness unto the Lord
of hosts in the land of Egypt: for they shall cry unto the Lord because of the oppressors, and he shall send them a Savior, and a great one, and he shall deliver them.
And the Lord shall be known to Egypt, and the Egyptians shall know the Lord in that day, and shall do sacrifice and oblation; yea, they shall vow a vow unto the Lord,
and perform it. And the Lord shall smite Egypt: he shall smite and heal it: and they shall return even to the Lord, and he shall be intreated of them, and shall heal them. In
that day shall there be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria, and the Egyptians shall serve with the
Assyrians. In that day shall Israel be the third with Egypt and with Assyria, even blessing in the midst of the land: whom the Lord of hosts shall bless, saying, Blessed be
Egypt my people, and Assyria the, work of my hands, and Israel mine inheritance." - Isaiah 19:18-25.

This is a very remarkable prophecy. Attempts have been made to explain it, as if it were already fulfilled. I believe all such attempts to be utter failures. This promise
stands on record to be, fulfilled at some future day In those bright days for which some of us are looking, when the knowledge of the Lord shall cover the earth, so the
waters cover the sea, then shall this word to Egypt be verified; yea, and God shall be glorified both by Egypt and Assyria, as well as in the land of Israel. This ought to
be an encouragement to carry on missionary operations with great vigor. Here is a distinct promise for Assyria and for Egypt. Let not the missionary be afraid, even if
for thousands of years to come there should be little apparent success to the preaching of the gospel. If the Lord should tarry another six thousand years, ay, sixty
thousand years - and he may - we are still to go on working, and still to go on laboring, looking for his coming, and expecting it, but not relaxing our efforts because he
pleases to delay it, for the Lord has sworn that all flesh shall know his glory, and you may depend upon it, there is no spot of earth that shall be left to be Satan's
dominion. It shall be conquered for Christ, and in truth he shall "see of the travail of his soul, and he shall be satisfied." It is most encouraging to find Egypt mentioned.
You find it in one of the Psalms, "Princes shall come out of Egypt, and they shall come out of Ethiopia." Now this I believe to be the litera1 meaning of the passage.
You must understand that the prophecy was given to the people of Israel, and it was given to them, as it were, to children that were using types and figures. It speaks in
their language. Hence it speaks of altars, and pillars, and oblations, all of which are to be understood now in the spiritual sense. The Church of God has come to her
manhood, in which she has done with material altars and material oblations, seeing that she has Christ to be her only altar, her only priest, and prayer and praise to be
the spiritual oblation which she shall bring. I understand the prophecy to be, in brief, just this. In the latter day, Egypt will be converted, and Assyria too, and wonders
of grace will be performed in that land, and the people of the land shall with delight worship the Most High.

Having said this, I am now going to use the text for another purpose. Here is a wonderful display of the grace of God in this promise to Egypt. I see the very heart of
God revealed. I see a display of what God will do, not to Egypt only, but to others also, and though we have much to say, we will try to open up, in as few particulars
as we can make them, the display of grace which God gives among the sons of men. We begin thus: -

I. The Grace Of God Often Comes To The Very Worst Of Men.

It is promised to Egypt. Now Egypt was the nation which was the type of God's enemies. It was over Egypt that he triumphed at the Red Sea, when Pharaoh said,
"Who is the Lord?" and we regard Egypt as always being typical of the enemies of God - the peculiar and chief enemies. Yet the grace of God is to come to Egypt.
And so will it come often to the worst enemies that God has. Saul of Tarsus, foaming at the mouth with rage against the Christ of God, was met and conquered by
eternal love, and his heart was renewed, and he was made an apostle. And oftentimes since then, electing love has chosen those that were most furious against Christ,
and the power of the Holy Spirit has come upon them, and turned the lions into lambs, and made them lie down at the feet of the Savior. Let us have hope for the worst
of men, and let the worst of men have hope for themselves under the gospel of Jesus Christ. The Egyptians were a peculiarly debased people as to their idolatry. If you
go into the British Museum you will still see the cats, the crocodiles, the scarlet ibis, which they were accustomed to worship. Besides that, it was one of the sarcasms
of the Roman poets that the Egyptians worshipped gods which they grew in their own gardens. They had the sacred beetle, the sacred mouse, and I know not what.
And yet, degraded as they were by idolatry, the grace of God was to come to them. And men may have gone far into superstition; they may have debased even their
own intellect by what they have tried to believe, and forced themselves down into the very deeps of superstition, and yet, for all that, the grace of God can come to
them and lift them up. And the Egyptian were degraded politically too, for we read in one passage of the prophets that Egypt shall be the basest of all nations; and yet,
though the basest of nations in that respect, the grace of God shall coma to them. Oh! how wondrous is the sovereignty of God! The devil cannot dye a soul so scarlet
in sin but what the blood of Christ can make it white as snow. Satan cannot drive a chosen sheep of Christ so far on the mountains of vanity, or into the deserts of sin,
but what the great Shepherd of the sheep can find that sheep, and bring it back again. There is hope for the mart sunken. There is hope for those that grovel, and that
sink in the mire The infinite compassion of God can reach them, and the eternal power of God can lift them up.

But there is one singular note in the text, that one of the cities in that land of Egypt (if I read the text aright) that was to be saved was called the City of Destruction. It
had come to be named by that name, and yet, think of that, God looked upon it with mercy. Now there are in villages, and there are in towns, and certainly there are in
London, men that have become so notorious for every sort of vice and sin that they are only known as the devil's own servants; and if anybody in the place were to
speak of them, it would be with no question about the horrible condition of their minds and the state of their character. And yet in how many cases has the Lord been
pleased to make such beings, new men in Christ Jesus! I have some in my mind's eye now, who have been to me a source of unutterable joy, whose characters were
known, and certainly not admired. They were the dread of all with whom they dwelt. I remember one whose fist had many a time laid low his adversary, and whose
oaths, and cursings, and songs at midnight often made the village tremble when he was filled with drink. But what a humble child he became when at last the gospel
brought him down! How changed and how quiet was his manner when Jesus Christ had renewed his soul - something like John Bunyan with his drink and his Sabbath
breakings - but what a saint was he when bowed at his Savior's feet, he found his sins forgiven! We must not say, "Our children are hopeful, and God will save them,
but we cannot expect him to look upon the fallen and degraded." Ah! if, is Pharisaism that would make us speak so. The gospel has found some of its brightest jewels
in the lowest haunts of vice. Bear it, bear it into the caves of darkness, where the blackness seems to be palpable, and to hang like the glooms of death - bear ye aloft
the everlasting torch, which the divine Lord himself has kindled, and you shall discover by its light some precious blood - redeemed ones, who shall be to the praise of
the glory of his grace. "One shall be called the City of Destruction, but thus saith the Lord, I have delivered it, I will save it, for my name's sake."

Now this ought to be very encouraging to every hearer present, for where there is mercy proclaimed to the chief of sinners, there is encouragement to every form of
sinner to come humbly to the heavenly Father, and plead the precious blood of Jesus, and obtain life and peace. God grant we may be led there for his name's sake!
But now the second observation is that grace is displayed in our text from the fact that: -

II. God's Grace Sends A Savior.

Note, too, that he adds this word, "A Great One, and he shall deliver them." Beloved friends, you know, all of you, what I have to say, but yet, though you know it, I
know no story ever make score glad your spirit than the old, old story of the Savior. He that has same to save us is Jesus, the Son of God; to save us from every stain
of sin; to save
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                             Infobase Media     Corp.the power of our habits, and from the snares of Satan. He has come to save us from the death eternal, to save us
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from the wrath to come. God has sent us a Savior. We could not have saved ourselves, but one has come who can. The text says that Savior is a great one. Oh! I
wanted a great Savior. A little Savior would not have answered my turn, for great sin wanted a great atonement, and my hard heart wanted great grace to soften it
down. Now he that came to save us was God himself - Jesus - nothing less than God - counting it not robbery to be equal with God. He is great in his nature, for as
Note, too, that he adds this word, "A Great One, and he shall deliver them." Beloved friends, you know, all of you, what I have to say, but yet, though you know it, I
know no story ever make score glad your spirit than the old, old story of the Savior. He that has same to save us is Jesus, the Son of God; to save us from every stain
of sin; to save us from our propensity to sin, from the power of our habits, and from the snares of Satan. He has come to save us from the death eternal, to save us
from the wrath to come. God has sent us a Savior. We could not have saved ourselves, but one has come who can. The text says that Savior is a great one. Oh! I
wanted a great Savior. A little Savior would not have answered my turn, for great sin wanted a great atonement, and my hard heart wanted great grace to soften it
down. Now he that came to save us was God himself - Jesus - nothing less than God - counting it not robbery to be equal with God. He is great in his nature, for as
God he is infinite - omnipotent. He is great also in what he has done. Look to him on the cross; it is the Son of God pouring out his life for sinners that they may live
through his death. There most be great merit in such a sacrifice. I never dare believe in any limited merit in Christ. He who gave himself there upon the cross, being very
God of very God, though certainly man - there can be no limit set to the value of the atonement which he made. Oh! beloved, it is a great Savior that God gives. And
now that he has risen from the dead, he stands before God to plead for us, and it is no little plea - no plea which might be put back or put off. With authority he pleads
before his Father's throne, points to his own wounds, and the Father's heart always yields to the Son's intercession. You have a great Savior, for he is a great pleader.
And, besides that, all power is in his hands; the keys of death and hell are at his girdle, and the government shall be upon his shoulders, and his name shall be called
Wonderful, Counsellor, the Mighty God. Oh! what a Savior we have! Dare we doubt him? When we cast ourselves upon him, is there not an end to all our fears, for
Jesus is mighty to save,
And what a word that is in the text - "a Savior and a great one, and he shall deliver them"! God did not send Christ at a haphazard. Jesus did not come here to save
those who might perchance be saved - to make men salvable, but he will save all he came to save. Those on whom he fixed his eye of everlasting love, for whom the
precious drops were shed - these he will, by the power of his arm, pluck from the jaws of the lion, because, with the blood of his heart he had redeemed them. "He
shall deliver them." Oh! you that trust in Jesus, lay this word home. May the Spirit of God lay it home to you. He shall deliver them from all temptation, from all trial,
from all affliction, from death itself. "He shall deliver them."

Now put the two points together. We have mentioned that the grace of God comes to the greatest of sinners, and it brings to them a Savior, and a great one, and I
have laid open to you something of the heart of God in the greatness of his compassion. But we must pass on. Where the grace of God comes, it seems from the text
that: -

III. It Changes Men's Language.

Turn to the 18th verse. "In that day shall five cities in the land of Egypt speak the language of Canaan" - the spiritual meaning of which is that the grace of God shall
make men speak that holy and pure language which is the mark of a child of God. O dear hearer, if the grace of God ever meets with you, your friends will know it -
every one - by your conversation. That man could not speak without an oath; there will be no oath now. When he did speak, it was in a proud, boastful, hectoring way
about himself. Ah! you will hardly know him to be the same man; for he will speak so humbly and so gently, and when he comes to speak about himself he will have the
tears in his eyes to think of what he used to be, and what the grace of God has done for him now. Then his language would be lascivious and unclean at times, but now
he desires not even to hear of such things, much less to mention them; for it is a shame for a Christian to speak of the things which are done by many in secret. The
grace of God soon rinses out a man's mouth. His wife knows it; his children know it; his workfolk know it; and though some of them will think him a fool to speak after
the way in which he now does though he does not imitate the language of Christians, and is not a cant, yet there is something about his very brogue and talk that might
make men say, "Thou also west with Jesus of Nazareth, for thy speech betrayeth thee." Oh! would not it be a mercy if God would change the speech of some in
London! Even our boys in the streets sometimes talk in a way that is enough to make your blood chill. Foul words are very common in our streets and elsewhere. O
sovereign grace, come and visit these, and they shall speak no longer the language of Babylon and the language of Belial, but they shall speak the language of Canaan,
for God shall give them a pure language. When you hear men that once could curse begin to pray, when those who were given to blasphemies begin to pray, and when,
instead of hearing the noise of strife in the working-man's house, you hear the song of praise, then is fulfilled the saying that is written, "In that day shall five cities speak
the language of Canaan. and swear to the Lord of Hosts." But I must pass on. Where the grace of God comes: -

IV. It Sets Men On Holy Service.

"There shall be an altar to the Lord in the midst of the land of :Egypt, and a pillar at the border thereof to the Lord. "When a man is in sin he worships himself, or he
serves his pleasure and Satan; but when the grace of God comes, the man begins at once to serve God, and becomes God's servant. I am sure I know houses now that
have an altar to God in them - the family altar - where you would not have thought such a thing could ever have been. I know some, too, that will this very day give of
their substance to God, who two or three years ago would have scorned the act. They would have said it was a waste of money altogether to give anything to the cause
of the Most High. There are some teaching at the Sabbath school, and spending the day of rest in, perhaps, the hardest toil of the week, and doing it very cheerfully
too, who once would have laughed to scorn any proposal that they should have done any such thing. But the Lord, when he gets men's hearts, and washes away their
sins, takes them into his service, and males those who were most ready to serve Satan become most willing to serve him. Is not this true - I appeal to many here
present - is it not your delight now to do all you can for the Lord Jesus Christ? Perhaps, however, while you say "Yes," you also add, "But I do not do half as much as I
should, nor as I ought. "You feel precisely as I also felt - and I must make the same confession as yourself. But, brothers and sisters, do not let it end in confession. Let
us wake up and do more; for the love that saved us, the love that bought us at such a price, ought not to be recompensed so poorly as it has been. And let us pray for
the grace of God, that we may ever have an altar in our own hearts, and be ourselves the sacrifice - that our whole life may be a life of consecration to the living God.
Oh! that our common dress might be as priestly vestment, and our ordinary meals as sacraments, and ourselves as priests unto the living God; our whole life a psalm,
and our whole being a hallelujah to the Most High! Where the grace of God comes with power, it makes the worst of men become the boss, and the lowest of the low
become true servants of the living God. "Can it be?" says one; "can I ever be a servant of God" Ah! yes: hark to the song of heaven! "We have washed our robes" -
then they needed washing - "and made them white in the blood of the Lamb, Glory be to him who hath made us kings and priests unto our God."

The next display of divine grace in the text is to be seen in this, that where the grace of God comes: -

V. It Teaches Men To Pray.

We read in the 20th verse, "They shall cry unto the Lord because of oppressors." This is a kind of prayer that only God can teach us. You can easily learn to say a
form of prayer, or to read one from a book, but a prayer that can fairly be called a cry is the fruit of grace. The cry is the natural expression of distress. There is no
hypocrisy in a cry. When one is sore sick and ready to die, and cries out in anguish, it is the genuine expression of an oppressed spirit. And God always teaches his
children to pray such prayers an those. And oh! how sweetly will saved souls pray next to the songs of angels, I think the prayers of new converts are among the
sweetest things that ever reach our ears. When we have been a long time professors, we are very apt to get into a sort of stilted mode of talking to God in prayer, and
men that have more gifts than graces will spend the time in words, words, words. But oh! how has my heart leaped when I have heard a cry, such as "God, be merciful
to me, a sinner!" when some soul, ready to burst with fear of the wrath to come, has cried out, "Jesus, Lord, have mercy upon me!" or when some heart that has just
found Jesus has praised and magnified the exceeding mercy that has put away its sin. Christ can teach the blasphemer to pray; he can take the profane into his school,
and teach them all to cry, and what all the clergy and ministry in the land could not do, namely, teach a man to pray one sincere prayer, God the Holy Ghost can do to
the very offscouring and the scum of the universe, when once he comes to deal with them in the way of grace. Wonders of grace to God belong. He that teaches us to
pray will teach us to praise him in heaven. The soul that lisps out its desires sincerely to God shall one day sing with cherubim and seraphim before the eternal throne.
But I must hasten on. Where grace comes: -

VI. It Instructs
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We learn this from the next verse, "And the Lord shall be known in Egypt, and the Egyptians shall know the Lord in that day." It is a very serious evil with many hearers
that they are altogether ignorant of the things of God; but it is delightful to observe how sweetly the Holy Spirit can teach. I have spoken lately with some whom God
the very offscouring and the scum of the universe, when once he comes to deal with them in the way of grace. Wonders of grace to God belong. He that teaches us to
pray will teach us to praise him in heaven. The soul that lisps out its desires sincerely to God shall one day sing with cherubim and seraphim before the eternal throne.
But I must hasten on. Where grace comes: -

VI. It Instructs Men.

We learn this from the next verse, "And the Lord shall be known in Egypt, and the Egyptians shall know the Lord in that day." It is a very serious evil with many hearers
that they are altogether ignorant of the things of God; but it is delightful to observe how sweetly the Holy Spirit can teach. I have spoken lately with some whom God
has called by his grace during the past few weeks, and I have been surprised that, although they had never been Bible readers, nor received any religious instruction in
their youth, when the grace of God showed them their sin, he did it thoroughly, and when he showed them the Savior, he did it in a wondrous way, so that when they
came to read the Bible it was not difficult to them to understand it, nor to lay hold upon it with delight, and some have become well instructed in the things of the
kingdom in a very short time indeed. There is no teacher like the Holy Spirit! "All thy children shall be taught of the Lord," and when he teaches they are taught indeed.
What boots it to a man to know all earthly knowledge if he knows not his God? But where grace comes, the man is no longer a stranger to the Lord; he knows the
Father, the Son, the Spirit. He must know the Father, for he has become a child. He must know the Son, for he is his only confidence. He must know the Spirit, for it is
the Spirit that dwelleth in him, and hath renewed him. Oh! that God would be pleaded to-night to take some fresh scholars into his school! Don't say, "I am poor and
illiterate." What matters that? With the Lord to teach you, you will make an apt scholar. We can only teach your ears; he can teach your hearts. We can only write the
copy in a book, but he can write it on the fleshy tablets of your souls. Never despair of being instructed in the things of heaven. The Lord can graciously instruct you,
and if he leads you to-night to receive the Savior - the great one - he will begin the divine teaching which will end in your being complete in Christ, and your entering
into his glory. I want you to notice a little more. Where the grace of God comes into a man's heart: -

VII. It Makes Even Trouble A Blessing To Him
Read the 22nd verse. "The Lord shall smite Egypt" - there is the trouble-"he shall smite" - there is the trouble again-"and heal it " - there is the mercy - "and they shall
return even to the Lord, and he shall be intreated of them, and shall heal them." An ungodly man when he is in trouble, has nothing whatever to sustain him, and no good
comes out of the trouble. But get the heart renewed, and let the man receive the Savior, and perhaps the greatest mercies he has are those which are blessings in
disguise. I read a story the other day - an incident which happened to a City Missionary. He was preaching one night out in Lincoln's Inn Fields, and there was a man -
an extremely aged man, who had lost his wife, and lived in a garret alone. He had scarcely a rag upon him and was nearly starved, and he was going out to commit
suicide, but, moved by curiosity, he listened to the preaching of the gospel, and it saved his soul. It turned out that he had once been worth ,000, and had been a
distinguished merchant, but had lost his all in a foolish speculation, and had come down from the heights of riches to the lowest poverty, and at an extreme age he found
Christ. The missionary found him friends who kept him with about enough to keep body and soul together - a humble crust in a very lowly, solitary room - but he used
to say that now he had found the Lord; but he might never have found him if he had not lost all his wealth, and he looked upon it as the greatest blessing that had ever
occurred to him, that he was brought to such beggary, that he was able and willing to stand in the street to listen to a sermon; for he said that in his riches he had
despised the gospel, and had been altogether an atheist and an unbeliever but now, when brought to the lowest, Christ had found him, and he had more happiness with
his cross than he had with his wealth. Oh! get the grace of God in your heart, and then broken limbs will be a bleeding. That long depression of trade that brought you
oft low will appear a very different thing now. Your lot is very lowly now perhaps, and your toils severe, but God's grace will gild all these dark things in such a way
that you shall even learn to glory in tribulation also, and bless the Lord that he did not leave you to be a stranger to him, but made you his child and, therefore, made
you feel his rod for what son is there whom his father chasteneth not? Beloved, what a blessing it is to have the grace of God, seeing it turns adverse circumstances into
true prosperity and makes our losses to be our lasting gains! One other reflection, and that is this concerning the grace of God: -

VIII. It Changes The Relations Of Men One To Another.

Read the 23rd verse. "In that day there shall be a highway out of Egypt to Assyria, and the Assyrian shall come into Egypt, and the Egyptian into Assyria, and the
Egyptians shall serve with the Assyrians." Now the Egyptians and the Assyrians were enemies to one another; they were always fighting. There was a bloody feud and
war between them century after century; but when the grace of God shall visit them both, there shall be no more fighting; the Egyptian shall go and visit the Assyrian,
and the Assyrian shall visit the Egyptian. Have you never met with a case? Two brothers were at enmity, and would not speak to each other. One of them was saved
by grace, and he thought, "Oh! if my brother John might be converted!" He wanted to fall into his brother's arms and make it all up, and be friends again. Meanwhile,
brother John had heard the gospel somewhere else, and his soul had been saved, and he goes to find out the other brother, and all are reconciled, and the families that
had been at a distance are knit together in love. Oh! the gospel soon breaks down barriers. I won't give a penny for your religion if you are at enmity with anybody - if
you can say of anyone of your kith and kin, "I will never speak to them again." Mind, in that day when you appear before God, how can you expect mercy? Well, now,
genuine grace makes us forgive as we have been forgiven, and it establishes intercommunications between those who had long been enemies to one another. Should
there happen to be in this place at this time any that have long been at variance, I believe that there is no way of establishing a lasting love between you like your both
loving Jesus Christ. If you cannot meet anywhere else, you are sure to meet if you come to the cross. A common Savior will hind you together. Bought with the same
blood, and filled with tile same divine life, you will become members of the same mystical body; you cannot help loving each other. Oh! that God would put an end in
the world to all wars between nations, as well as all strifes between individuals. It won't come about by trade, nor yet be politics, nor by anything of man's devising; but
if the gospel spreads, if God converts Egypt and converts Assyria, then Egypt will not desire war with Asia, nor Assyria with Egypt, but they shall be one in Christ
Jesus the Lord. Wonders of grace! wonders of grace, that those that hated should love, and enemies should become friends. We will close with these last words.
Where the grace of God comes: -

IX. It Makes Men To Be Blessed, And To Be A Blessing.

You will find that affirmed in the last two verses. "They shall be a blessing in the midst of the land, and it shall be said, Blessed be Egypt, my people." The man that was
accursed before, and was a curse, becomes blessed, and is a blessing. I will not enlarge upon it, but I will say this to you, the members of the church. It has delighted
me to find the many earnest hearts there are here that are trying, to do good, some in one way, and some in another. I would in every case, if my encouragement were
worth your having, give it you very heartily. But, beloved, if I do not know of it, and if no one knows of it but yourself and God, go on, go on. It is God's work to save
souls, and you are workers together with him. Oh! this city wants you - wants ten thousand earnest spirits. The lodging-houses want you; the alleys and the courts want
you; the poor want you; the rich want you. If you have anything to say of the remedy which wisdom has prepared for the remedy of sins disease, the millions want it.
They won't come to hear the gospel presaged, take it to their houses, carry it to their doors. If they reject a Savior, let it not he for want of your hunting after them.
Push it in their way. Sow beside all waters. In season and out of season teach ye the Word. Ye know not where God may bless you. But never be discouraged
because of the badness of the neighborhood, or the lowness of the character of the people. If Egypt shall be saved, have faith for this Egypt. If Assyria shall be saved,
have confidence in God for those who are often worse than heathens, and you shall have your reward in that day when he of the pierced hand shall distribute crowns to
those who faithfully serve him. Rewards, not of debt, but of grace, shall be given to the most obscure and unknown of you, who for his sake have sought to teach little
children or to reclaim the adult who had fallen into sin. Take courage - your work of faith and labor of love are not in vain in the Lord, and will do wonders yet to the
praise of his grace. And as to you that are not saved. I have been saying great things of encouragement to you. I don't know who may take hold of them, but if there
were one here who should reckon himself to be quite out of hope, it is to that man I spoke; and if there is a man here who says. "You don't mean me; you don't know
my character," I will suppose it to be the worst character that was ever heard of - I meant you. He is "able to save unto the uttermost than that come unto God by him."
"All manner of sin and blasphemy shall be forgiven unto men." Seek ye the Lord! Confess your sins to him. Weep out your confession with your head on your Father's
bosom and say, "Forgive me, forgive me for thy Son's sake," and it shall be done unto you. God grant it may be done, even now: for his name's sake! Amen.

Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                        Page 184 / 185
my character," I will suppose it to be the worst character that was ever heard of - I meant you. He is "able to save unto the uttermost than that come unto God by him."
"All manner of sin and blasphemy shall be forgiven unto men." Seek ye the Lord! Confess your sins to him. Weep out your confession with your head on your Father's
bosom and say, "Forgive me, forgive me for thy Son's sake," and it shall be done unto you. God grant it may be done, even now: for his name's sake! Amen.




Copyright (c) 2005-2009, Infobase Media Corp.                                                                                                     Page 185 / 185
