Volume 1

I: That no one has a true spiritual desire and inward right to the Holy Supper, except the true Pious one, that is: the Doctrine of the Reformed Church, to which all our forms of unity, our Catechism, the Confession of Faith, the Form for the Holy Supper; to that tend nearly all our Theologians, some few excepted: 2: The Savior of the world gives in the Institution of the Supper, that command to eat that Bread, and to drink that wine, only to those for whom his Body is broken, and his Blood shed, and that are indeed no others than true believers, see Luc. 22: 19, and 20. 1 Corint. 11: 24. 3: The nature of the Holy Supper confirms that. The Supper is indeed a Sacrament of the covenant of grace, whereby those covenant goods are signified and sealed to the souls, but that it cannot do to unconverted ones, who have no part therein. In the Supper there is indeed a spiritual food and drink, which can only be enjoyed with a spiritual mouth: with the mouth of faith; now unconverted ones do not have that. The Supper is a Sacrament of strengthening and growth in spiritual life, ergo spiritual life is presupposed therein. In the Supper one exercises communion of Saints, with Christ, and with the believers, that an unconverted one cannot do. In the Supper one indeed takes the broken bread and the poured wine, what does that signify and seal other than that one truly embraces Christ for faith and accepts him; does an unconverted one do that, and can he do that in truth? In the Supper one eats the bread and drinks the Wine; what does this signify other, what does this seal other, than that one makes such spiritual use of Christ, unites most closely with him, and grows through him; now does that, can an unconverted one do that? indeed no. All the true Pious ones have right to the Holy and Worthy Supper, not only the great, but also the small yes the smallest kind, who have but the beginnings of spiritual life, even if it were a faith as a mustard seed: Yes the smallest Pious ones have it most necessary, because it is a Sacrament of strengthening and of upbringing in spiritual life. If they cannot or dare not determine their state, that they possess grace, they must but lay themselves down, by such conditions, to which in the word saving promises are made, as poor in spirit, mourning, hungering and thirsting after righteousness, who seek, take refuge, etc. if they are such in sincerity and truth, they have part in the promise, in the signified thing, and consequently also in the sign.

II: Some among the Teachers, and those well among the Pious Teachers, seemed to want to lay that as the basis of their invitation to the Supper, and seemed to find no freedom to invite anyone thereto, except those in whom they found striking evidences of true grace, or at least some proofs thereof. But: that had quite a few difficulties 1: those Teachers were in that piece often very concerned, and were in many cases greatly tossed 2: few were invited by them with a complete heart 3: many weak Pious ones, who had enough to do to rightly determine their state, and who were greatly plagued by unbelief, were thereby brought more into tossing, and entirely cast down 4: In some congregations very few came to the Holy Supper, many weak ones, and those who had right, and who had most need of the Holy Supper for their strengthening, dared not approach, stayed away, that truly must press upon the soul of a pious teacher, and cannot be pleasing to God, who everywhere in his word bears a tender care, that the weak be not hindered. 5: That has in many congregations caused quite some murmur, and here and there quite some offense.

III: Others in God's Church, seeming to want to prevent that, have become of opinion that all baptized ones, and who have made proper confession of their faith, and who do not overthrow that by any scandalous walk, not only may but must go to the Supper, not only converted, but also unconverted, and count the use of the Holy Supper among the means to their conversion: but to those thoughts we have never been able to come 1: because this runs against all the above-mentioned reasons 2: if one counts the Holy Supper among the means to conversion, how then will one through the keys of the kingdom of Heaven keep away from the Holy Supper those who are godless and openly scandalous. One may indeed not cut off the means from the unconverted, to their conversion, and the more godless they are, the more they have need of conversion, and the means thereto, and so the most godless would have most need of the Holy Supper 3: the Sacraments do not appear in the word as means to conversion; but presuppose grace, and serve to seal this to the soul; on those grounds we dispute against the Mennonites about the piece of infant baptism.

IV: As for us, we think under correction, that one must here make distinction between those who have right to the Holy Supper, and between those whom a teacher may and must admit and invite 1: as for the first, those who truly have right to the Holy and Highly Worthy Supper are only the true pious, and that all kinds, not only great, but also yes even the very smallest as shown above: but that inward grace, who has it and who does not, may or can not be the ground of our invitation or admission to the Lord's Holy Supper; someone's inward state, grace or no grace we must leave to God. See this clearly Psalm. 7: 10. 11: 4. 139: 23. and also to one's own examination. 1 Cor. 11: 28. 2 Cor. 13: 5. 2: as for the second, namely: who a Teacher may invite and admit, and what the ground must be of his invitation to the Holy Supper: we think (under correction) that a Teacher may invite to the Holy Supper those who have made a proper confession of the fundamental truths of the Reformed Church, who have made confession and testimony of true Piety, Namely: that their Sins are heartily sorry to them; that they truly believe in Christ, and will seek to express that faith in a holy walk. These one can and may invite, as long as they give no striking evidences of the contrary. So act far the most Teachers in Netherland's Church, as far as is known to us. That now a Teacher can do that calmly, and therefore must not be brought under any prejudice of handling lightly, we will try to prove.

V: Of that judgment seems to be our Christian Catechism: question 81: which marks in regard to the Holy Supper distinction between three kinds of people: between those who truly have right to the Holy Supper: those are those who rightly examine themselves 2: between those who truly have no right to the Holy Supper, and whom one nevertheless cannot or may not keep away, and those are Hypocrites, and those who do not convert themselves from the whole heart to God. It judges that those have no right, for it says that they eat and drink judgment to themselves. Nevertheless it judges that those must not be kept away, but admitted, because it clearly distinguishes these from such who must be kept away, and are named in the sequel 3: and then finally, it speaks of those who not only have no right, but whom one may not let approach, and must exclude through the keys of the Kingdom of Heaven.

VI: And, certainly that piece we will try to prove and show, that this agrees with the Word of God: namely, that the ground of our admission and invitation to the Lord's Supper must not be someone's inward state, grace or no grace; but a sufficient confession of the truths, a confession and testimony of Piety. c: And that one may invite someone as long as he gives no striking evidences of the contrary. And that appears:

VII: One 1: I find not in the Holy word of God, that the great Lord of his Strength, his servants that anywhere commands, to lay as ground of their inviting or not inviting, to have grace or no grace; have God's servants thereto no commission, so may they not do that either.

VIII: Second 2: we are also in no state thereto, to work from that ground in our invitation to the Holy Supper. We may judge somewhat from appearance and from probability about someone's grace state, that often for a Teacher in various cases is unavoidable and necessary: nevertheless our judgment in this is entirely fallible, wholly uncertain, and we are often deceived therein. God alone is the searcher of hearts Psalm: 139. no one knows what is in him, but the spirit of the man that is in him. But how then can such a greatly fallible judgment be the ground of such a great and important matter: of inviting or not inviting to the Holy Supper. God and Christ know well what abilities they have placed in their servants, and they require no things from them that are absolutely above their reach.

IX: Third 3: see how Christ handled in that piece concerning Judas. Whether Judas was at the Supper or not, I do not know, there lies little therein, but I read not that Jesus forbade or denied him the supper, though he was a hypocrite and feigned; he seems to have had freedom to approach. In that doing Christ seems to want to give his servants a pattern, how he wants that they shall handle in the piece of the Holy Supper, namely: not to lay as ground of admission someone's inward grace state, that Christ does not do here. And even if Christ had done that here concerning Judas, it would not befit us to follow that. Because he is the Lord, and we his servants, who must wait for command, and without that may not do. Besides, Christ had ability thereto, and knew his inward state; has He nevertheless not done that, much less we then.

X: Fourth 4: when the great Savior before his Ascension, gave that general command to all his Disciples: how and to whom they should administer and dispense the Sacraments, he does not charge them to examine who had inward grace, or did not have, and thereupon to administer the Sacraments to them or not, no less than that: but he commands them to go forth, and teach all peoples, to make them fit for the confession of truth, and to teach them to observe all that he had commanded them. To make them fit for true Piety. And thereupon he charges them to administer the Sacraments to them, and baptize them in the name of the father and of the son, and of the Holy spirit Matt: 28: 19. one must not say, that touches the piece of Baptism, and here we treat of the Supper. For Baptism and Supper are both Sacraments of the covenant of grace, and must both be administered on the same ground. Besides, here is spoken of adults, for otherwise one could not teach them; now adults, as they were baptized, were also admitted to the Supper.

XI: Fifth 5: see it on the practice of the Apostles in the first Church, who admitted all adults to the fellowship of the Church, and administered the Sacraments to them; on what ground, was that inward grace or no grace, were the Sacraments administered to them or not thereupon? no less than that, but the ground was Confession of faith, Confession of sin or of piety, see this Matt. 3: 6: and Acts 2: 41: those then who gladly received his word were baptized, and there were added to them that day about three thousand souls. Acts 8: 12: the Samaritans, when they believed Philip, they were baptized both Men and Women. The Chamberlain of queen Candace was baptized by Philip on his confession: that he believed that Jesus Christ is the Son of God Acts. 8: 37, 38. See in the jailer Acts 16: 33: Crispus the chief of the synagogue, his whole house, and many of the Corinthians believed in the LORD and were baptized Acts. 18: 8. now all who were baptized adults, were admitted to the Supper.

XII: Sixth 6: see I look on the Actions of Paul in the congregation of Corinth, in regard to the piece of the Holy Supper, I see indeed that he bitterly complains about those who caused great offense, about those who profaned the Holy Supper, who with their walk openly overthrew their confession, as there were those who went irreverently to the Supper, who came drunk there, who had fellowship with the idols' sacrifice, the Incestuous one etc. That he indeed rebuked, that one allowed such things, and that such were not kept away, and that he judged that for such things the wrath of God came over that congregation: but I read not that he wants, that the Overseers in those congregations should examine who of the confessors had grace or no grace, and that they would have wanted that they whom they judged graceless should keep away from the Supper, as if, not openly scandalous, read broadly the Texts 1 Cor 5: 1-13. 1 Cor 10: 14-22. and 1 Cor 11: 20-34: does that not teach us clearly, that not the inward state, but the openly scandalous behavior must be the ground to keep someone from the Holy Supper.

XIII: Seventh 7: When I read 1 Corinthians 11 I see indeed, that the great Apostle of the Gentiles warns the congregation of Corinth concerning the Supper: That they should not eat and drink unworthily, that they should not make themselves guilty of the body and Blood of the Lord; that they should not eat and drink harm to themselves, that He indeed shows them, and brings to heart, the necessity of examination, to prevent that: but that work of their examination with respect to their inward state, and whether they had right to the Lord's Supper on that ground; that the Apostle does not take upon himself, that he requires not of the Overseers of the Congregation, but that the Apostle gives to the Supper goer himself, and to his concern over, see 1 Cor 11: 28. but let a man examine himself, and so eat of the bread, and drink of the cup. Now therefrom I learn: that it is the post of the Overseers of the Congregation, to warn the Congregation earnestly, that they indeed not eat or drink unworthily: that they must bring under the eye the dangers that stick therein: that they must bind to the congregation the absolute necessity of examining and proving themselves well on the heart with all earnestness; but that they must leave the forgiveness itself in that piece to the man himself.

XIV: Eighth 8: To give more light to the matter one can show, that the Holy Apostles themselves admitted various on confession of truth and Piety, who afterward have truly shown that they had no grace, but were hypocrites and feigned: see this in Ananias and Sapphira: in Simon the Sorcerer: Acts 5: and 8. In a Demas: in so many false Brethren, who came to them in sheep's clothing, and were inwardly ravening wolves. And what is remarkable, when that afterward was discovered, the Apostles never found themselves accused thereof, and complained thereof, as if they had handled that piece too loosely and too thoughtlessly. Ergo they judged, that that did not stand to their account.

XV: Ninth 9: The Parable of the field, Matt. 13: is in this very remarkable. There was an enemy man who had sown tares among the wheat: that saw the Servants, who asked the Lord if they want to gather the tares. But the Lord answers no, and gives reason why not. Lest while gathering the tares, you root up also the wheat with them. Who those tares are the Savior declares vs. 38. they are the children of the wicked one. It is remarkable that the root word ζιζάνια, which Matt. uses repeatedly here, properly means a kind of darnel, that resembles the wheat very much, outwardly considered seems similar thereto, does not become recognizable until the Harvest, and cannot well be weeded out without damage to the wheat. Therefrom it appears, that the Savior by this tares does not understand open and profane Godless ones that is a weed recognizable enough, and can well be weeded out without damage to the good seed: but that he thereby understands a kind of unconverted people, who outwardly considered, somewhat resemble true Pious ones, and have some agreement therewith, but who nevertheless in truth are not, who are tares, as there are unoffensive confessors, temporary believers, hypocrites and feigned. The Servants see that, a proof that they were already vigilant, and had the spirit of discernment reasonably: they want thereto, to pluck that out, gather, throw away. But the Lord says No, forbids them that, entrusts them not that. And why? because they therewith gathering the tares might not root up the wheat. Therewith the Savior shows clearly, that they had no abilities enough thereto, not enough the spirit of discernment, to be able infallibly to distinguish the true from the false. That he thereto did not entrust them. That he had more concern, that a wheat seedling might be rooted up, than that he concerned himself with the whole heap of unconverted and feigned. See there our proposition proved, as the Savior supports it.

XVI: But tenth 10: I have most often in considering that piece let my thoughts go over the Parable of the Savior: Matt. 22: 1-14. There the King God the Father had prepared a Wedding for his Son that is Christ: I understand by this Wedding 1. The full offering of the covenant goods in the N. T. through the Preaching of the Gospel. 2. The true spiritual and inward fellowship exercise of the soul with Christ. 3. And why can that Wedding not signify the Holy and Highly Worthy Supper, where the soul of a pious one exercises this fellowship with Christ in a solemn way, which is signified and sealed there to her soul. compare herewith Rev. 3:20. I know well that the Holy Supper was not yet instituted: but was not the Passover instituted, which signifies and seals the same things. And did Christ not know, that he would institute the Holy Supper; and could he not show in that Parable how it would go therewith in the sequel. Now I note in this Parable 1. That the invited did not want to come. Herefrom I discover that unworthy ones, and who afterward show that they are not good, also were invited, and were called to that Wedding 2: but therein I especially have the eye on the following: The Servants are sent out on the ways, and commanded to call all whom they found to the Wedding, the Servants do that, and the Wedding was filled with sitting guests. Here I note: a. that the Servants indeed invite to the Wedding: but do no examination after the Wedding garment, that they leave for the account of the invited, presupposing, that those who go to Wedding, well know, that they must have on a Wedding garment b. That he who comes in here to oversee the sitting guests, whether they had on a Wedding garment, were not the Servants; no less than that, this was not their work: but the Lord who came in to oversee the sitting guests who had on a Wedding garment, that was his work, He alone is the knower of hearts: not the Servants but the Lord finds one who has not on a Wedding garment: having found that, the Lord speaks not the Servants, rebukes them not, that they had brought in someone without Wedding garment, no word thereof, but he speaks the Person himself: Friend how are you come in here not having on a Wedding garment? did you not know that one must come to no Wedding especially not to a Royal Wedding without Wedding garment, and that you doing that dishonor the king and the Royal Wedding. : This friend without Wedding garment addressed and rebuked therefor, lays also the guilt not on the Servants, that they had not cared therefor, no, but He is speechless. a aware that here no excuse was possible; that his own conscience convicted him thereof, that he must have cared for the Wedding garment 5: Finally the Lord punishes the Servants not therefor, is also in the least not displeased with them, as if they had not acquitted themselves properly in their office, there one reads no word of, but he punishes the person himself who had come in without Wedding garment: Bind him hand and foot, and cast him into outer darkness, there shall be weeping and gnashing of teeth. All those things noted, we think that no difficulty remains.

XVII: Eleventh 11: and lastly to want to become general, and why, not. practices, and therefore, not.

XVIII: But here now falls the question: whether one, when one has admitted someone, on confession of truth and Piety, and with his walk does not overthrow that openly, whether one must but absolutely invite such, and further see from everything, and leave all for the account of the supper goers. I answer thereto, by no means, my heart shrinks therefrom. I think that a faithful Preacher in the first place must show his Members with all earnestness, that the true Pious alone have right to the Holy Supper, and well all kinds, yes the very smallest and who have a faith as a Mustard seed. That he must warn unconverted that they see to it, that they eat and drink no harm to themselves: That they must urge the self-examination, and the absolute Necessity thereof must show to the congregation, according to Paul 1 Cor. 11: and according to our form of the Holy Supper. I think that one must give them the means to be able to examine themselves as much as one can etc: That one must do above in our house visits, in our trial catechizations in our sermons before the Holy Supper etc. 2: As for the invitation itself; we think that it must be done to all who have made confession of truth and Piety, and do not overthrow that with their walk openly. But on the other hand, that which also follows from the preceding, that our invitations to the Holy Supper must be conditional, if they possess that and that, that belongs to the essence of grace: if you believe from the whole heart Acts 8: or that they must happen on own examination as Paul 1 Cor: 11:28. And as our form for the Supper.

I. We do not make here the object of our treatise: 1. who justifies us, namely God, and especially the Father. 2. Also not how man comes before God when he is justified; namely as a godless one, but in the first point of his conversion: 3. Why we are justified; namely only for the righteousness and merits of Christ, without any of our works. 4. By what we are justified; namely only through faith. 5. Also not about the pronouncement of the divine sentence in the piece of our Justification, but by which we are released from the guilt and punishment of sin, and receive right to eternal life. Those pieces are everywhere to be found by our theologians.

II. But the question could arise here, how the pronouncement of the divine sentence, in the piece of Justification, occurs, whereby God immediately releases the believing sinner from the guilt and punishment of sin: and gives him right to eternal life. That pronouncement of the divine sentence occurs 1: not through a high audible voice of God from heaven: I declare this or that one righteous; that God does sometimes to this or that godly one, as to Abraham. Gen. 22:12. to Job, Job 1:8. to David through Nathan 2 Sam. 12:13. The Savior has done that several times in His wandering: Son, Daughter be of good cheer your sins are forgiven you: but that is not God's ordinary way. 2: also not that God declares that to us in His word. Now and then this or that person is indeed named righteous in the word of God with their names. As Joseph the husband of Mary: Matt. 1:19. Zacharias and Elizabeth Luc. 1:6. the old Simeon Luc. 2:25. Cornelius Act. 10:22. etc. but that is again not God's ordinary way. 3. also not that God in the pronouncement of that sentence would continually pass from potentia ad actum, from power to the deed; that would place a continual change in God. 4. much less that one must imagine God here, that He continually, as often as He pronounces that sentence, would sit on a judge's seat, place the sinner before Him and so pronounce the sentence of acquittal over him; so God sometimes appears, see among others Zach. 3:1 and 2. but that must be understood figuratively, that is far too humanly thought of God, and that would involve infinite confusion. 5. but one must recall here that God does everything through His single will. God has eternally willed that when a sinner, through true saving faith, embraces and accepts Christ and His merits, that he then is justified, that God holds him for that, and declares him as such: When now in time the sinner so embraces and accepts Christ, then he is justified by virtue of that eternal will. In this way: God has eternally willed that at such a point of time (allow me to speak so once) the world would be; that point of time having come, then the world becomes by virtue of that eternal will. Rev. 4: through Your will they are and were created; so everything happens through God's single will, He commands and it is, He speaks and it stands there, He calls the things that are not as if they were. So also here: 6. If someone asks me, but where is the divine acquittal or the pronouncement of the divine sentence in that piece, I answer everywhere in the word of God, there God declares the sinner who has embraced and accepted Christ through true saving faith as righteous and holds him for that: see among others: Rom. 3:28. Rom. 4:3. Rom. 5:1. Gal. 3:24. and one place for all Act. 10:43. To this all the prophets give testimony, that everyone who believes in Him will receive forgiveness of sins in His name. As now a godly one reads these or similar texts, or they come to him, then he has there the pronouncement of God's sentence over him: and although he does not seek it, and although those places do not come to him, that divine sentence nevertheless lies and will eternally remain.

III: But the most important that we make here the object of our consideration is when God justifies man, and when that pronouncement of that divine sentence over the believer occurs. And how and what God has done therein from time to time.

IV: The first ground of our justification is laid in God's decree from eternity.

1: What happens in God's decree therein: a: in God's decree He has decreed the justification of the elect 2 Tim. 1:9. this is called a grace given to us before eternal times: thereby Scripture foresees the justification of the Gentiles Gal. 3:8. b: God has eternally decreed how He would justify the elect, namely only for the righteousness of Christ, and that through faith in Him Gal. 3:8. c: and because God's decrees are immutable, so the justification of the elect stands firm from that ground, God's counsel will stand and He will do all His pleasure Isa. 46.

2: But from that ground it must not now be concluded that the justification already occurred from eternity, that is entirely and altogether no. a: As long as man is not, or sin is not yet, nothing can properly be done therein and the sinner cannot actually be justified thereby: b: the decree must be distinguished from the execution of that decree; God has eternally decreed to create the world, that is not the creation of the world itself, otherwise the world has been from eternity. c: It fights against God's decree, for therein He has willed that the sinner would first be justified, held for that, declared for that after he had embraced and accepted Christ through faith Gal. 3:8. d: The holy Scripture marks the justification even after the death of Christ, as still future, and as still to occur, how can that then have occurred in the death of Christ. See among others Gal. 3:8. e: The holy Scripture makes the actual justification fast to the confession of sin, to our conversion, to our prayers, to our faith, How can that then have already occurred in the death of Christ. f: One makes on that way no distinction between the satisfaction and between the application of the satisfaction which are nevertheless essentially distinguished: for a: The satisfaction occurred then. The iniquities of the land are taken away in one day Zach. 3:9. but the application occurs daily on faith Rom. 8: then He gives us with Him all things: so someone in Me believes streams of living water will flow from his belly Joh. 7: vs. 38. everyone who believes in Him will receive forgiveness of sins in His name: that is the testimony of all the prophets Acts 10:43. b: The satisfaction occurs only once, the application often. c: The satisfaction is only the work of Christ, the application is common to all three Persons, and especially the work of the Holy Spirit: d: The satisfaction occurs happily and perfectly, the application by degrees. e: The satisfaction is the ground, the application a fruit thereof. f: On that ground the whole justification of faith rests, or that which follows on faith Paul makes so much work of in his Letters to the Romans and Galatians, and which the Reformed Church has always marked as an articulus stantis vel cadentis Ecclesiae: as an article by which the reformed Church stands or falls, or entirely away, or which is greatly obscured and confused: for that whole justification to place in the justification before the tribunal of the Conscience is in my judgment wrong, that is not the Justification: but the making known thereof to the conscience.

VI: That great work of our Justification is greatly advanced by the death and by the Resurrection of Christ.

1: Consider what that does thereto. I answer a: God is through the death of Christ completely satisfied to the last farthing for the sin of all elect, and has acquired for them the right to eternal life, see Daniel 9:24. Rom. 6:10. 2 Cor. 5:15. b: thereby all elect are reconciled to God Rom. 5:10. c: through the resurrection of Christ, He receives as the receipt from His Father that He has completely satisfied for them: yes then Christ's righteousness is acquired for them, and He is thereby justified in the Spirit 1 Tim. 3:16.

2: But therein is also not the actual, personal Justification, whereby all the elect personally each on his own are released from the guilt and punishment of sin, and receive right to eternal life. That is after our judgment so clearly: from these following reasons: a: That is nowhere called the justification in the word of God (as far as we know): Scripture does not call it so, we must not call it so either. b: All the elect were not yet in existence, also their sins not, how could they then actually be released therefrom; we speak not of God's intention to do that, we stand by that that is. c: Then all elect who lived after the time of Christ's death must from their birth on actually be justified and declared as such by God: but right contrary is true in the word, that calls them until their conversion even after that time: Damnable before God. Children of Wrath, Sinners, Godless, Enemies of God, disgustingly lying in their blood, Strangers to the covenants of promise, without Christ, having no hope, without God in the world. d: The holy Scripture marks the justification even after the death of Christ as still future, and as still to occur, how can that then have occurred in the death of Christ. e: The holy Scripture makes the actual justification fast to the confession of sin, to our conversion, to our prayers, to our faith, How can that then have occurred in the death of Christ. f: To deny that here, that the word forgiveness does not only mean making known, but also doing us see that He has given it to us.

VII: Ask then someone when the actual personal justification occurs, in which each elect is actually justified before the tribunal of God, released from the guilt and punishment of sin, and receives right to eternal life. I answer when the elect sinner is called, confesses his sins, converts. And embraces and accepts Christ and His merits through true saving faith. That is the common sentiment of our Reformed Church, that is founded on the holy word of God. It is not our intention now to prove that extensively. See but with attention the places Rom. 8:30. 1 Joh. 1:9. Mark 1:4. Rom. 3:21.5:1. Gal. 2:16. and 3:8. and 24.

VIII: But here remains now another difference among our orthodox theologians, but not of so much weight or that is in any way fundamental. Namely, whether that actual personal justification that occurs on faith is once or more times.

1: Some great Men, for whom we all have thoughtful respect and reverence, believe that it happens only once: they believe that when an elect sinner embraces and accepts Christ and His merits for the first time through true saving faith, that he then is released and acquitted or justified by God from all his sins that he has committed up to then, whether original or actual. Not only, but that he out of force of his union with Christ which always remains unbreakable, necessarily is in a reconciled state with God, and remains, and retains a right that all his sins which he will yet commit until the end of his life, will also certainly be forgiven for the merits of Christ. Remains someone in those thoughts, we will not begrudge him for that.

2: But we think with other brave Men, that the matter is thus clear, and thus in accordance with God's word contained, as one understands it so: That God on the first acts of faith, whereby a soul embraces and accepts Christ and His merits for the first time, indeed releases and acquits or justifies from all his sins that he has committed up to that time, whether original or actual. Not only, but that he out of force of his union with Christ which always remains unbreakable, necessarily is in a reconciled state with God, and remains, and retains a right that all his sins which he will yet commit until the end of his life, will also certainly be forgiven for the merits of Christ. But that that actual forgiveness does not occur, except on renewed confession of sins and on renewed acts of faith. Or rather so: that God in that first Justification prevents, as He truly prevents, as Judge, who through a judicial act pronounces the sentence of acquittal, as just mentioned, over the sinner: but that after that first acquittal the relation of God and the sinner changes, and after that time God no longer appears as Judge; but as a reconciled father in Christ, their father in Christ has become. And that that forgiveness which then afterwards occurs, is indeed a proper, but a fatherly forgiveness. Always, that after the first justification which occurs on the first acts of faith, there remains for a godly one a proper forgiveness of sin before God.

IX: To the first, because a sin cannot properly be said to be forgiven so long as it is not yet in existence; that still concerning can nothing properly be done; we speak not of God's intention to do that, we stand by that that is. My we speak not of the right that the believer has thereto in Christ, that we also grant: but the question is about the actual forgiveness.

X: To the second. As Scripture speaks of the true believer, who has already been partaker of the first justification long ago, it still speaks of a forgiveness of their sins which is still future. But how can that be, if in the first justification all their future sins are included. See with attention the texts Job 7:21. Psalm 25:11. Jer. 31:11. Jer. 31:34. and 33:8. Matt. 6:14. 1 Joh. 1:9. 2:1. In those places, to understand by the forgiveness of sins something else, that we take it improperly, what necessity brings us thereto? nothing other than our preconceived prejudices.

XI: To the third: true Godly ones / Believers who have already been in the state of grace for a long time; have been affected from their birth on with continual breezes of sorrow and disquietude / over their daily sins and stumblings. See among others Hos. 13:13. Psalm 25:7. Psalm 32: Psalm 51: and Psalm 38:4.19. well then they have not marked those as already forgiven.

XII. To the fourth: Believers who have already been partakers of the first justification; have prayed for the forgiveness of their sins under the Old and New Testament, that no one will deny; well then have they prayed for the forgiveness of their sins where those were already long forgiven? No John was of that judgment here, how readily and how easily he could have comforted them, with but saying, well your sins are already forgiven, in the first justification, and that until your death! but not less than that.

XIII: To the fifth: The holy word of God promises to the Godly ones, who are already in the state of grace, forgiveness of their sins, on their confession of sins, see Ps. 32:5. I said I will confess my sins, and You forgave me the iniquity of my sins 1 Joh. 1:9. If we namely John and the believers from his time, confess our sins, God is faithful and just that He forgive us the same, and cleanse us from all our iniquity. There is forgiveness no making known, for he calls it later a cleansing from all Iniquity.

XIV. To the sixth: it is strange that the first sentiment somewhat harms the intercession of Christ. So the Godly in the first justification have all their sins forgiven, what then so much Christ's intercession for the believers, what then so much that pleading before the Throne.

Not for the forgiveness of their daily stumblings, for those they then already have. Ergo that must only be for the making known thereof, not for the fruits thereof; but Perhaps: or that the intercession of Christ is not meagerly measured, and the most important not taken away therefrom compare Rom. 8:34.

XV. To the seventh: I see that the word of God teaches me that the believer who has already been partaker of the first justification, yet daily so their sins are forgiven, and yet are said to be justified. See this in the Example of Abraham: Gen. 15:6. And Abraham believed in the Lord, and He reckoned it to him as righteousness. Now Abraham was at that time already long in grace / he was already justified at his first transition / and now he is again justified on his renewed act of faith/ and that remarkably, Paul draws that on Rom. 4:2. to prove that Abraham was not justified from works/ but from faith.

See it in David 2 Sam. 12:13. Ps. 32:5. Psalm 51, and many other places besides: thus it appears clear, that the believers yet daily have sins forgiven / and that they in their justification from their daily stumblings are yet daily justified.

XVI. To the eighth: the place Revelation 22:11. is here also very remarkable: He who is righteous, let him be justified still, and he who is holy let him be sanctified still. I know well, that some theologians explain this place so / he who is righteous, namely before the tribunal of God / let him be justified still/ namely before the tribunal of the Conscience / or other people. But I answer: a. Why again from the proper clear and distinct words away, they have after our sentiment a perfect and clear sense/ what drives us thereto but prejudices? b. Some theologians think that the word justify is never taken in that sense/ for the justification before the tribunal of the conscience. c. Do the following words also give no indication thereto/ and he who is holy let him be sanctified still. An elect receives the principles of Sanctification in the regeneration/ and those go in him from time to time forward: well so also in the justification/ that receives its principle in the first transition of the soul from nature to grace / and goes in her from time to time forward / in her justification from her daily stumblings.

XVII. To the ninth: I note that the pronouncement of the divine sentence in the justification has two members/ namely in an acquittal from the guilt and punishment of sin. And then also in a giving right to eternal life and to all the Goods of the grace covenant. Must not both those pronouncements in the justification be understood in like manner? certainly yes: but how does it go with the second pronouncement in the justification: that occurs in the first transition: does God with that first act give all at once/ eternal life/and all the covenant goods? not less than that: but God gives some thereof/ and gives them right to all the others/ so that they will certainly obtain them on the right use of the means Joh. 1:16. Rom. 8:32. Well so it is also located in the first member / well given becomes a right that the future sins will and must be forgiven, although the actual forgiveness does not occur at that moment.

XVIII. To the tenth: or that actual forgiveness of sin, or that pronouncement of the divine sentence can be called the justification, and that a fruit of the justification before the tribunal of the Conscience is in my judgment wrong, that is not the Justification: but the making known thereof to the conscience.

XIX: To the eleventh: the Justification occurs perfectly / and that well in opposition to the Sanctification which occurs but in part and by degrees. We answer / the justification in the first transition occurs so perfectly as it occurs then/ it takes away all sins that the believer has at that time/ none excepted / takes those completely perfectly away: grants to the believer an unquestionable right / that all his sins which he will yet commit/ will be justified/ it gives a perfect right to eternal life / and all the goods of the grace covenant: but therein no sins can be forgiven / or therein one could not properly be justified/ from sins that are not yet.

Yet the second member of the pronouncement of the sentence in the justification / is in that respect yet not perfect / that no one can deny / for that gives indeed a perfect right to eternal life and to the goods of the grace covenant/ but does not immediately share those.

Happy in the first member / well given becomes a right/ that the future sins will be forgiven to them.

XX: To the twelfth: the Savior teaches His Disciples to pray forgive us our debts. One says / then he prays for the making known thereof / not for the fruits thereof; but needs he also pray for that? The prayer speaks in that most perfect prayer God with the name on of His Father , ergo presupposes his consciousness of his grace state/ but all his graced in the first justification all his sins forgiven / goes that certain and fast / would he also certain and fast know/ that his sins are also all forgiven/ well then needs He also not pray therefor.

Says one, he prays to be able to enjoy the fruits thereof: Well the infallible right thereto/ is also assigned to him in the first justification/ what needs he also pray therefor? those must necessarily and infallibly follow.

Says one that is true/ but on the use of means / confession of sin and faith acts/ and the prayer.

Very well: but so the believers also receive forgiveness of their following sins/ on the use of means / confession of sin/ and faith acts/ and the prayer.

XXI: To the thirteenth. Our Christian Catechism and the whole practice of the Reformed Church seems to work fully with the last sentiment/ see the answer to the 76th, and 84th question: and openly it is testified, that as often as they accept the promise of the Gospel with true faith, truly all their sins are forgiven by God for the merits of Christ. Thereto the whole practice of our reformed Church. In our formulas of our prayers/ therein one prays indeed not for the making known / not for the fruits of the forgiveness of sins alone/ but for the forgiveness of our sins itself. The Teachers in their public prayers, they pray not only for the sanctification/ not only for the fruits but principally for the forgiveness of the sins itself: most all true Godly work after that ground in respect of their daily stumblings. They mark those not as already forgiven/ but mark those that according to God's word/ and according to the example of the true Godly in the word/ that forgiveness must seek /through confession of sins/ through humiliation over sin/through renewed acts of faith concerning Christ / and through their hearty prayers. See that they are so our reasons why we have passed to that sentiment. Each consider the weight of the same. *

XXII. But one could still bring some objections against that mentioned; But thereto objections can be brought.

XXIII. There to the first / the Justification occurs perfectly / and that well by opposition of the Sanctification which occurs but in part and by degrees.

The justification in the first transition occurs so perfect as it occurs then/ it takes away all sins that the believer has at that time/ none excepted / takes those completely perfectly away: grants to the believer an unquestionable right / that all his sins which he will yet commit/ will be justified/ it gives a perfect right to eternal life / and all the goods of the grace covenant: but therein no sins can be forgiven / or therein one could not properly be justified/ from sins that are not yet.

Yet the second member of the pronouncement of the sentence in the justification / is in that respect yet not perfect / that no one can deny / for that gives indeed a perfect right to eternal life and to the goods of the grace covenant/ but does not immediately share those.

Happy in the first member / well given becomes a right/ that the future sins will be forgiven to them.

XXIV. Second objection : The Justification occurs but once/ but according to our sentiment it occurs so often in respect of each believer. I answer : a: That I am not aware/ that that stands in the Bible that the Justification occurs but once b: The word of God teaches right contrary / that that repeatedly occurs to a believer on confession of sins/ and on the renewed acts of faith/ as we have shown in the Examples of Abraham Gen. 15:6. of David Psalm:32:5. 2Sam. 12:13. 1 Joh. 1:9. c : In a certain respect the justification occurs but once a: it occurs but once from God as Judge/ for afterwards the relation changes b: it occurs but once so/ that it takes away all the sins that up to that time have been committed/ and that it therein gives a right/ that all future sins will be forgiven c: that first Justification is the ground of the others that follow therefrom d. if someone wants to call the first justification alone the justification / and the others but a fatherly forgiveness of sins/ we will not much object thereto / as it but a proper forgiveness remains/ although that distinction in the naming is not always observed in the word/ see Gen. 15:6.

XXV. The third objection. But so in the first justification/ all sins and stumblings of the Godly are not taken away/ so the daily sins and stumblings of the Godly bring him continually into an unreconciled state with God/ under curse and wrath/ which the sins deserve. I answer entirely not.

Christ has satisfied for all their sins/ they are through faith united with Christ/ that union remains unbreakable/ Christ's righteousness is and remains their righteousness/ thereby they retain the right/ that all their sins must be forgiven ; they remain children in God's spiritual family. But that does not take away/ that their sins remain sins before God/ and fight against His Holy Nature/ yes that the sins of the Godly even greater sins are than those of unbelievers / because they sin against greater light and grace/ so that God in His fatherly favor sometimes hides Himself from them / and shows them that He is angry with them / that He sometimes heavily chastises them/ and makes it narrow and bitter for them.

But on their persistent confession/ and humiliation over their sins/ on their renewed acts of faith/ God forgives their sins Fatherly/ and lets His face shine in favor over them again.

Those Dealings of God with His children we see everywhere in the word / and the daily experiences teach to the Godly.

XXVI. The fourth : Adams sin is reckoned to us at once and by one act but once. Our sins are reckoned to Christ at once and by one act. So Christ's righteousness is reckoned to us. See this Rom. 5:18,19. 2Cor. 5:21. Ergo the reckoning of Christ's righteousness to us also occurs but once. Answer thereto: we are also completely of that judgment / that the righteousness of Christ is reckoned to the Godly but once/ and that on the first act of faith. That Christ and His righteousness always remains united with them / that out of that ground also always their sin must be forgiven/ God their Father / and they God's Children are and remain: but we cannot see/ that that runs against the above said / or that for far reason/ why would God out of that ground of Christ's merit / not be able to forgive their sins and stumblings fatherly.

Those Handling God with His children see we everywhere in the word / and teaches the daily experiences to the Godly.

XXVII. The fifth against. One could still say: that makes the pronouncement of the divine sentence far too multiplied/ as that occurs on each renewed act of faith. I answer thereto/ that/ if one does not set that so/ that difficulty is not thereby removed / if one notes the great number of elect/ who scattered through the whole world/ every day/ and every moment believe in Christ/ and unite themselves with Him/ over whom one indeed grants that the sentence of acquittal is pronounced. There and above /we have already indicated/ that one must not judge too humanly of those divine acts. That God in time does everything through His single eternal will.

God has eternally willed / that when an elect believer/ embraces Christ and His righteousness through faith/ and so often as he thus embraces Him / that he then will be justified/ that God holds him for that/ and declares him as such. The faith then being/ so is that so/ by virtue of God's eternal and immutable will. What the pronouncement of the divine sentence in the word concerns / that is and remains always the same/ and is unlimited ; he who believes is justified.

XXVIII. The justification before the tribunal of God/ is often advanced as the consequence of the justification before the tribunal of the conscience. Concerning that justification we note a: That that is not the proper justification/ that occurs before the tribunal of God ; the justification before the tribunal of the conscience presupposes that b: That the justification before the tribunal of the conscience consists therein/ that God makes known to my conscience/ that I am justified before His tribunal Rom. 8:16. and out of that ground it is/ that my conscience also acquits and justifies me / see 1 Joh. 3:21. If our heart does not condemn us so we have boldness toward God c: That justification before the tribunal of the conscience sometimes follows immediately on that before the tribunal of God. Sometimes remains far behind : David's sins were already long forgiven/ before Nathan made that known to him 2 Sam. 12: many believers have that rare and for a short duration. Others longer and a great time of Their life/ after that the Godly sometimes less or more knowledge of the dealings and ways of God have: After that they less or more intelligently work: That that they less or more the enlightening grace of the Holy Spirit have: After that they less or more are assailed and must wrestle with unbelief. d: That justification before the tribunal of the conscience is not absolutely necessary to salvation : Does not belong to the essence of grace/ but to the well-being of grace.

That does not bring the soul into Heaven : but well Heaven into the Heart : e: And a Godly one must stand after that/ and may give his soul no rest/ so long he does not have that.

XXX: But then there is also yet a justification before the tribunal of other people: That consists therein/ that other people hold us for righteous / and declare us for that.

So the Centurion justified Christ Matt. 27:54. so were Zacharias and Elizabeth righteous Luc. 1:6. so Cornelius the centurion Acts 10:8: That justification occurs from the works.

One forms from the word of God an image how a righteous one must be/ and how he appears.

One thinks to see that in this or that persons / and out of that, one concludes/ that is a righteous one/ see James 2:18. show me your faith from your works , and I will show you from my works my faith :

This justification is terribly fallible and uncertain / and that can come from thence : from the persons over whom the judgment goes / that they often outwardly behave otherwise than they actually are. Some make a great figure and appearance of Godliness / but deny the power thereof / and are therefore often held for Godly : Others have the principle the root of the matters/ are small / show outwardly not much / are somewhat cheerful of Humor/ are in verbal / smeared with sins / which are therefore not recognized therefor . It can also well come from those who pass judgment over someone / that they judge wrongly or / from lack of sufficient knowledge / or from the Spirit of discernment/ or because one does not know the persons over whom one judges / near enough / or because one has a bitter and hostile heart against Godliness / and therefore makes all out for feigned ; or because one through an all too great nature of love holds all for good; or because one makes a faction of Godliness / and only approves all who are of that party that one is of/ and only condemns all who are against that : so without thousands of loose and of frivolous judgments/ especially in our days/ that cry and scream to God in Heaven. God preserve His dear Children therefrom / that those through carelessness and impulse also not be led thereto !

XXXI. The Justification acquires a greater degree of perfection in the death of a Godly one ; then he is released from all sins without distinction none excepted : Rom. 6:7. he who has died , is justified from sins , and then he receives the actual entrance granted into eternal glory/ see Isa. 57:2. they shall enter into peace, rest on their beds , he who has walked in his uprightness Rev. 14:13. blessed are the dead who die in the Lord etc .

XXXII. Yet that justification acquires its greatest and most perfect degree / in the day of the last and general Judgment ; then the God from Heaven/ will publicly proclaim that acquittal of the Godly / before the whole world/ before angels and men. And lead them with soul and body both into eternal glory. See this Matt. 25:34.

I: It is certain that not all self-examination is true. The Apostle speaks not only of a sorrow that is according to God and that works an unrepentant repentance unto salvation, but also of a sorrow that is according to the world and that works death (2 Cor. 7:10). α: There is a sorrow, and even one over sin, but it arises primarily from a disordered body, from a heavy melancholy. Some of those people fall upon their sins and eternal state, others upon something else; but as the body's condition improves somewhat, that also passes away of itself. β: There is a purely sinful sorrow, when someone is sorrowful because he cannot fulfill his sinful desires according to his will. That fell upon the wicked King Ahab, who lay down on his bed because he could not obtain the vineyard of Naboth (see 1 Kings 21:4). That fell upon Amnon because he was in love with his sister Tamar (2 Sam. 13).

II: It is certain that self-examination is one of the most necessary things that man can perform here on earth. That appears: α: From the Word of God, which recommends this most earnestly (see Lam. 3:40: "Let us search and try our ways"; Zeph. 2:1-2: "Search yourselves closely, yes, search closely, you nation not desired"; 1 Cor. 11:28: "But let a man examine himself"; 2 Cor. 13:5: "Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?"; 2 Cor. 8:8: "Proving the sincerity of your love"; Gal. 6:4: "But let every man prove his own work"). β: The necessity of that self-examination also appears from various urgent reasons. It is necessary for the unconverted; it is necessary for the converted.

III: Self-examination is utterly necessary for an unconverted person. Oh, if God would once bring it upon their hearts! α: He is indeed closest to himself, and to him lies the knowledge of himself most at hand. Therefore, it is brought so earnestly (2 Cor. 13:5: "Know ye not your own selves?"; Jer. 3:13: "Only acknowledge thine iniquity"). β: We live for an eternity, for an eternal well-being or for an eternal woe; does it not lie upon us to the utmost? Whether we go to hell or to heaven? Whether Christ is in us, or whether we are in some way reprobate? γ: Because an unconverted man is generally the one who knows himself least. He often knows many things; he often knows other people quite well; but in the knowledge of himself, he is often as blind as a mole. See it in those of Laodicea (Rev. 3:17). δ: Because he necessarily (if he but believes the Word of God) must have a grounded suspicion that it is not well with his state. He knows from the Word that he, considered in nature, is a child of wrath with all other men, and with the whole world is damnable before God. He knows indeed of no grace of regeneration, or of such a great and divine change. He knows from the Word that but few shall be saved, yes, even find the way to heaven (Matt. 7). Does he then not have the utmost reason for concern whether he belongs to that small number? And therefore self-examination is necessary: He knows indeed that he has three evil spiritual enemies—the devil, the world, and his own flesh—who are intent upon his ruin, and who apply all their efforts to deceive him in that weighty matter, to divert him, and to settle him upon false grounds. Is it then not necessary that he watch against that, and examine himself closely lest he be deceived in that matter? ε: Self-examination is the foundation of all our grounded activities. I must indeed know whether I must work as an unconverted or as a converted person; if I am unconverted, I must seek to be converted; if I am converted, I must work and stand otherwise, according to growth and increase in the spiritual life. ζ: Self-examination is necessary because conversion ordinarily begins there when man begins to know himself, his misery begins to weigh upon the soul; then he begins to look out for a means of deliverance, and seeks to be freed from it (Lam. 3:40: "Let us search and try our ways, and turn again to the Lord"). When the prodigal son began to see his misery, he spoke at once of arising and going to the father (Luke 15:17-18). When the publican knew his misery, he at once sought grace (Luke 18:13). When the jailer saw the miserable condition of his state, he cried out at once: "Sirs, what must I do to be saved?" (Acts 16:30).

IV: But how absolutely necessary that matter is, so it is also a matter in which man is generally very negligent, and there is scarcely anything to which man can be more difficultly brought than to self-examination.

V: That is particularly true for unconverted people; oh, how seldom and sluggishly do they come to that matter! α: A very large part knows nothing of it; they have no impression of an impending eternity, of an eternal well-being or woe; they live as if they had only a body. β: Others are as anxious about self-examination as about death; they fear that it would turn out unclear, that they would become uneasy and concerned, and they do not want to be; they want to live in peace. And so they are anxious for the beginnings of their eternal salvation. γ: Others have entirely wrong conceptions of that matter; what Satan and their own heart suggests to them, they think they must not meddle with their state of grace; he who doubts is like the waves of the sea tossed about; would they not believe that God is their God, that Christ is their Savior; would they doubt their salvation? Their God preserve them from that! That would be a deadly sin to them; that is but chaff without any foundation, and they go on in peace, and oppose the best means that could reveal their own selves to them as an enemy—unhappy blind ones! δ: Others go a bit further and slander and revile that way of self-examination; that is not necessary, those are superstitions and melancholies; one must watch against that. One would say, how can a reasonable man, a Reformed one, who has lived so long under the means of grace, be so blind and come so far? ε: Others see yet the necessity of self-examination; that comes upon their heart yet once; but they know not how they shall do or begin it; it lacks knowledge yet. ζ: Others, who yet know that somewhat, and see the necessity thereof, put it off; then one shall do it, when this or that is so or so; one puts it off again, and so from time to time, and it never comes to the deed. Oh, what a multitude lies not in hell who have done so?

VI: What concerns the true godly, they approve that matter with their whole heart. They have much to do with it; they are quite often busy with it; they have a whole habit of it, and are quite often busy with it before they even know it: but they also have yet a large part that holds them back from a calm and settled self-examination or hinders them greatly in it. The godly shall know by experience that when they once come to such a settled proof, what a sea of hindrances arises against it. There it is "now is no time; there is no opportunity": hindrances come forth that one does not know where they come from, and for the least one stands still. There one finds no heart for it: There one cannot keep one's heart to it, because it belongs there to examine: There the heart is taken up, or by wrong self-love, that one thinks to see things in us that are not in us: there the conscience is blinded by unbelief, or by prejudices against oneself, that it does not see the things that are clearly in it: there one takes the conception that one has of the things with one's understanding for experiences, and on the contrary the clear experiences for a mere conception of our understanding: there one runs through that weighty matter hastily, without having once rightly viewed it; one brings it to half, and one departs from it; one thinks it will be well, and there one goes: so one deals with that weighty matter.

VII: But let us once show how the right settled proof must go, and what is all required for it if it is to be of blessed fruit. Therein must be noted: 1. The Preparation; 2. The Marks; 3. The Proof Itself; 4. Some Circumstances.

VIII: What concerns the first, the self-examination shall go well, a good preparation is required for it; it is a weighty work of enemies, where our whole salvation depends, and therefore that must not be begun loosely. To the preparation belongs: α: A separation of a certain time for it; that work cannot be done on the run; it must be done settled, and thereto time is prepared. One must in weighty matters sit down and reckon everything (Luke 14:28). β: A separation of a certain convenient place for it; this work cannot be done in the midst of the tumult of the world, but must be done in a quiet and solitary place where one is alone between God and soul. When Abraham was to perform that great work concerning his son, he went alone, and said to the lads, "Stay ye here until I have gone thither and worshipped there" (Gen. 22:5). γ: Heartfelt prayers to God, for the enlightening grace of His Holy Spirit, which we have utmost need of in that matter, and under which our work cannot turn out happily (1 Cor. 2: "We must receive the spirit which is of God, if we are to know the things that are freely given to us of God"). The same Spirit must bear witness with our spirit that we are the children of God (Rom. 8). Therefore prayers: "Send out thy light and thy truth: let them lead me." See Ps. 139:23: "Search me, O God, and know my heart: try me, and know my thoughts." If one even holds a fast day by oneself for it, it would not be bad. δ: Good true and essential marks of grace, which can stand the test of the Word of God, collect and bring together, so that they are not to be sought but at hand when one shall begin the work. One must take care that one lays aside all prejudices that one has for or against oneself: if one comes to our self-examination with them, one first makes oneself blind when one has most need of sight and must see most sharply, and one shall come out wrongly in the self-examination.

IX: What concerns the second, the marks, they are: α: In the self-examination absolutely necessary. If one is to prove and test oneself, one must have a touchstone. β: That proof or touchstone must be very good indeed, if one is not to come out deceived. The whole Word of God is full of such marks, which are set before us for that end. γ: But of that something more in the following Treatise.

X: But having seen the preparations, the marks, let us now come to the examination itself. If one wants to do that happily, one must: α: Present to oneself a true essential mark of grace, but only one at a time. β: Lay one's heart in sincerity beside it, as in God's presence, and examine deep within our soul how we stand beside it, whether we have that or not (Zeph. 2:1-2: "Search yourselves closely, yes, search closely"; Prov. 20:27: "The spirit of man is the candle of the Lord, searching all the inward parts of the belly"). γ: If we think to find that in ourselves, that we faithfully report to ourselves, whether we have this not only in our conception, or have heard it said, or have learned it otherwise; or whether it truly and experientially lies so in our heart. And whether one could say: Jer. 12:3: "But thou, O Lord, knowest me: thou hast seen me, and tried my heart toward thee." δ: If one so in sincerity and truth finds it in oneself, then make the conclusion or inference, and say: "He that has that has grace according to the Word." But I cannot deny that I possess that; ergo I have grace. ε: That he take another mark, and work with it in the same way, and so on with others. ζ: That we then pray further to God, that if we have it well, He will further confirm us in that matter through the enlightening grace of His Holy Spirit. The same Spirit bears witness with our spirit that we are children of God (Rom. 8:16). η: That we finally see what that assurance works in us. If it makes us proud, careless, unbound, unwatchful, those would be bad signs: but if it kindles our love to God and Christ, makes us small and humble, spurs us on to true sanctification; then we have the proof on the sum from behind. See there the self-examination itself in its own nature.

XI: But let us in that self-examination note some things that can be wonderfully useful, and well: α: That this self-examination must not be done once, but quite often; one lays here a foundation of a weighty building: namely of our eternal salvation; that foundation may well be viewed more than once, lest one build one's house on a sandy ground (Matt. 7:25). β: One must however not always stay at the foundation, and spend the whole time of one's life with only viewing the foundation, then throwing everything down again and building again, as many godly seem to work; if one does so, when shall one build upon the foundation? When shall one grow and increase in grace? No, if one has had various and sufficient assurances, more than once, of one's state of grace, one must finally settle one's state, establish it, and not let that assurance be easily snatched out of one's hands (Heb. 6:1: "Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God"; Rev. 3:11). γ: One must also be quite suspicious that one will not see all the marks of grace equally clear, but the clearest ones, which most agree with our condition. That must cause a godly no concern; if he finds but some that are truly good, he may make his state thereby. That he does not see them all equally clear at all times; it differs greatly in this, whether a godly walks in light or in darkness; if he is in light, then he sees them clear; if he is in darkness, then he does not see them, or very obscurely; that also must cause him no concern, for that follows naturally; it is enough that he has often seen them when he was in the light. If I have a piece of gold that has been tested many times by light, I must not be concerned whether it is not false, if I cannot see it in the dark. δ: From this it follows that a godly must not so much observe that matter when he is in darkness; but indeed when he is in light. That is a mistake in many godly, that they want to examine themselves most and make up their state when they are dark. Is it not folly to want to do that work, for which the sharpest light is required, when it is dark? ε: One must also be suspicious that upon the assurance of our state of grace, the one time more joy, enlargement of the heart, and awakening and enlivening will follow than at the other time. The first assurances that the soul receives have often the most of it: afterward the soul becomes more accustomed to it, and receives not such strong emotions: moreover, the one time the soul receives that assurance with more clarity than the other time, and accordingly often all the joy and enlargement of the heart, etc. ζ: Still once, that assurance which is obtained by self-examination under the enlightening grace of the sanctifying Spirit is generally more constant than that which one obtains by the immediate enlightenment of the Lord's Spirit. We believe that God sometimes assures the souls of His children immediately of their state of grace. That that assurance can sometimes be very clear and convincing, and go accompanied with uncommon much joy and gladness; see Ps. 4:8. But we also believe: That those assurances are not all immediate assurances which one holds for such, but that most often they are mediate, though one does not mark the means. When those immediate assurances stand alone, they can also be more easily attacked; the soul can become concerned afterward whether this was an enlightenment or inspiration of the Holy Spirit, or whether it was not a deception of Satan, who transforms himself into an angel of light, the more so because often natural people think to have had such an enlightenment, and are thereby miserably deceived: when that now stands alone, whereby shall one test it whether it is true or false; one must then turn to the means, to prove it thereby. Though those immediate assurances at the time when the soul enjoys them are clear and convincing, they are most often but for a short time, and the soul falls shortly thereafter often into darkness. When Paul was caught up into the third heaven, he shortly thereafter gets an angel of Satan who buffets him, and a sharp thorn in the flesh (2 Cor. 12). But that assurance which is marked under the enlightening grace of the sanctifying Spirit by own proof is generally much more constant, because the grounds thereof always remain in the Word and in the soul, and can often be seen with less or more clarity. Still once, that immediate assurance is not God's ordinary way: but that is extraordinary; the assurance by self-examination is the ordinary way, and therefore it is commanded to us, to seek it there. See Lam. 3:40; Zeph. 2:1-2; 2 Cor. 13:5; 1 Cor. 11:28, etc. See there some circumstances of self-examination.

XII: But finally we must note that there are various kinds of self-examination, which are very useful for a Christian. There is: α: A self-examination of our state, whether we have grace or no grace; that is indeed the principal, of which we have treated primarily. β: There is an examination of the degrees of grace that someone possesses, whether they are children, or young men, or men and fathers in Christ Jesus (see 1 Pet. 2:2; 1 John 2:12-14); there lies upon a Christian to examine that, for many reasons which we will not now point out. γ: There is an examination of one's condition, in what condition he is, whether sick or healthy, whether he is in light or in darkness, whether dead and spiritless, or awake and lively: whether far from the Lord, or near, etc.; there lies upon a Christian to examine his state. δ: There is an examination after one's actions which he performs, whether they are good or evil; that examination is utterly necessary: whether his prayers are evil and sinful, he must humble himself therefor before God, and seek reconciliation therefor in the blood of the Lamb: whether they are good, he must examine whether they are civilly good, which make him a good citizen; or whether they are only outwardly religious good, which make him a comely outward member: or whether they are truly saving good, and acceptable to God in Christ; and those make him a good Christian.

I. That the signs or marks of true grace are absolutely necessary, no one among the Reformed can doubt: 1. Because all things in nature have their marks, and should the state of grace alone not have them? 2. In the Reformed Church, we maintain that a person can be assured of their state of grace here below, and we uphold this against those of the Papacy: But how does a person come to that assurance? a. God does not call through a voice from heaven, naming this or that person as having grace. b. In the Word of God, their names are not explicitly written so that one can read them there. c. A strong imagination that one imposes on oneself without basis is no proof; thousands are deceived by it (Isa. 44:20: they feed on ashes, and their deceived heart has led them aside). d. An immediate revelation from the Holy Spirit to the conscience is not God's common and ordinary way. e. One must not or may not rely on everything that somewhat resembles it and has some apparent agreement with grace, for then one will often be deceived. f. Therefore, there is no other ordinary way to come to assurance of one's state of grace than the marks, which must be the touchstone by which we test our state, whether it is true or false. For example, the Word of God teaches us that whoever has this or that, who is such and such, has true grace; that is the mark, that is the touchstone. A soul lays itself down by it, tests itself against it, and through the enlightening grace of the Holy Spirit finds that they have it, are such, and so cannot deny it. From this, they draw the valid conclusion: therefore, I have true grace. Consequently, if one removes the marks, one removes the means, at least the ordinary means, by which one must come to assurance of their state. g. The assurance of our state of grace is indeed an essential matter. We are commanded to pursue it diligently (see 2 Pet. 1:10). In it lies all the true and enduring comfort of a godly person, especially in the heaviest crosses and afflictions (Rom. 8:1; 1 Cor. 15:19; and 2 Cor. 5:1, etc.). Consequently, we must not remove the means to attain it. h. If we examine the Word of God from beginning to end, we find that it is full of marks of true grace, and these form a principal part of it. Therefore, the marks of true grace are absolutely necessary.

II. The marks of true grace are very numerous in the Word of God: a. Because the Word of God is perfect and therefore must not be sparse in a matter of such importance. b. Because the state of grace includes many things, and each of them has its marks. c. Especially to help weak godly persons, who often, due to unbelief or circumstances, cannot see many marks; therefore, the Word gives them an abundance so that if they cannot find this or that in themselves, they can find others to hold onto.

III. The setting forth of marks of true grace is a tender and very weighty matter that must be handled with great caution: a. Because this matter concerns the innermost and most tender part of Christianity. b. Because often a wretched self-deception depends on it, or a sweet comforting and sound assurance. c. Because the spiritual enemies will most eagerly seek to deceive us in this matter and try to put a false touchstone into our hand so that all that is tested against it comes out false. d. Because one can easily commit great and grave errors here, and does so daily, by not giving enough attention to everything that belongs to it.

IV. From this, it follows easily that the establishing of marks is not everyone's work, and that to do it well requires much in a person. Such a one should be: a. A good theologian who understands the Word of God quite well. b. Well instructed in the practice of godliness and in the innermost matters of Christianity. c. Have much experience of themselves and other godly persons. d. Have much sobriety and moderation in their judgment. e. Be able to distinguish well the degrees of grace and the conditions and irregularities in a godly person. Whoever has received most of these and similar gifts from God will be best able to carry out that work successfully.

V. The marks of true grace are diverse, according to the souls one examines: a. There are marks of the nature of grace, whether one has grace or no grace, and these are the principal ones. b. There are marks of the degree of grace, from which it appears whether we are children, young men, or men and fathers in Christ (John enumerates these degrees and gives with each the mark by which they can be known; see 1 John 2:12, 13, 14). c. There are marks of our conditions, whether they are good or bad; whether we are spiritually sick or healthy; every condition has its marks by which it can be known. d. There are marks of our particular virtues, of our faith, hope, love, of the fear of God, etc., by which they can be known and distinguished from the false—for example, hereby we know that we love Him if we keep His commandments (1 John 2:3). e. There are marks of our particular actions, whether they are good or bad, by which they must be tested. But presently, we mean the first or the principal ones.

VI. If we undertake to present some things that we think should be found in the best marks, and with humility, under correction, express our thoughts in this: We think that those marks are the best which: a. Appear clearly and distinctly as marks in the Word of God. For example, a mark of eternal life: who shall enjoy it? Whoever believes in the Son has it. A mark of a child of God: Paul gives the mark—so many as are led by the Spirit are children of God. A mark that one has passed from death to life: if one loves the brethren, etc. b. Which are drawn from firm fundamental truths of our Reformed Church. c. Which are drawn from such conditions in the Word where saving promises are made (Matt. 5: poor in spirit, those who mourn, those who hunger and thirst after righteousness, etc.). d. Which are drawn from the essential properties of grace, which cannot be separated from it. e. Which are not obscure and confused, but are presented briefly, clearly, and simply, so that small and weak Christians, who need them most, can understand them and work with them. f. They should not be too high and not drawn from the degrees of grace, but from the nature of grace, and that in the lowest degree: from those things that belong to the essence of grace; small grace is also grace, a small faith like a mustard seed is also faith. The inquiry here is not about the degree, but about the nature of grace. The marks are mostly for the small ones, and otherwise, instead of being confirmed, they would be cast down by them. g. The marks of grace must also not be too low, so that they often fall into unconverted or almost-Christians. For then they are no marks of true grace; such people can have them and yet be without grace; those are harmful, and one can wretchedly deceive oneself with them. h. The best marks of grace are those that are always in a true godly person, in whatever degrees and in whatever conditions they find themselves; otherwise, a true godly person, in various times, could make no use of them, and it would cast them down when they do not find them in themselves at that time. But: i. One must not present the marks of grace too similarly. a. Not exactly in all sermons: because one does not always treat and should not always treat that one matter of grace or no grace, and only those marks apply there. b. Because they would then become too common, lose much of their luster, and the godly would not work with them so eagerly, and the unconverted would wretchedly deceive themselves with them. c. And when one presents them in a sermon, not too many at once, but only a few, and those clearly, simply, and orderly expounded, because small and simple Christians would otherwise become confused in them, could not remember them all, and could not work with them orderly.

VII. Although the marks of grace are the best means not only to bring us to assurance of our state of grace, yet they cannot work that alone without the cooperation of the Holy Spirit. It is not only the work of the Spirit to work grace in us, but it is also His work to make us see that we have grace: see Rom. 8:16—the same Spirit bears witness with our spirit that we are children of God. 1 Cor. 2:12—we have received the Spirit who is from God, that we may know the things that are freely given to us by God. The Holy Spirit gives us that touchstone in hand, that is the marks of grace, and enlightens our eyes so that we see them clearly in ourselves, and gives us boldness to draw the conclusion from them. So that we are not true, we would be independent of God in the matter of our assurance, and could give that to ourselves as we wish, which experience teaches is contrary.

VIII. Furthermore, a godly person may also notice with respect to the marks in general: a. That they will find one true mark clearer in themselves than another, and the one that most agrees with their current condition and leading. b. That at one time they will find them clearer in themselves than at another time, according to how much the Holy Spirit assists them in that work, and according to how much their condition at that time is more or less suitable. c. That also the fruits of assurance that they enjoy thereby will be greater at one time and lesser at another, according to how clear the assurance is or is not, and according to how accustomed they are or are not to it.

IX. But let us in this matter be a little more particular and present some marks of grace; and first some false ones, and then the true.

X. Regarding the false marks: when a person comes so far that they seek marks of grace, then the devil, the world, and their own heart are on the alert to put some false marks into their hand, with which they wretchedly deceive themselves (Isa. 44:20—they feed on ashes, and their deceived heart has led them aside). They build their house on the sand (Matt. 7:25). Oh, that an unconverted person might notice here: a. Some set as a mark their trust in God's grace and mercy; God is gracious and merciful, He will not condemn them for their sins, and thereon they go and lay that mercy of God as a pillow of carelessness. And these people do not think about God's righteousness, and that it cannot forgive any sin without satisfaction. b. Others who see that God is righteous and must be satisfied in His justice believe that Christ is their Savior, that He died for them, without these poor people having any part in Christ or seeking it. c. Others take as a mark their faith; they believe, and whoever believes shall be saved, without examining whether their faith is the true faith, and they are satisfied with a historical temporal faith. d. Others are outwardly honest citizens, they are well, what is lacking in them? And thereon they go. e. Others are outwardly religious, excel in that above others, are strict confessors, but as blind as moles in grace, and thereon they go. f. Still others take as a mark that they enjoy the outward privileges of the Church; they are baptized, go to the Lord's Supper, eat and drink with Christ, and therewith it is well. g. Others have great knowledge in divine truths, excel in that above others, and therefore in their eyes are great Christians, though they do not even know the true wisdom that is from above. h. Others make the outward blessings into a mark of grace; God blesses them wonderfully, that they think is proof that God loves them, and that they stand well with God. i. Others quite contrary, who make God's judgments that the Lord brings upon them into a mark of grace (whom the Lord loves He chastens, Heb. 12:6), without examining whether they are proper punishments or fatherly chastisements. j. Some take several grounds together. They do as much as they can, and God will not demand more from them; that would be injustice on His part; they lay the works as a foundation: if one shows them how sinful and defective they are, and that they still do not do what they can, they run to God's goodness and grace, which will look upon their good heart and accept their defective work as complete, and there they have the acceptance of the Arminians. If that also does not go, then to the satisfaction of Christ, which also counts for something; and so they make a mixture of works, grace, and the righteousness of Christ, of Law and Gospel. k. Finally (who can recount all the false grounds), some are so far that they say they must be converted and regenerated to be saved; they have already had something that somewhat resembles it, they are almost Christians and not far from the kingdom of God, but they have never taken that great step from nature into grace, and thereon they go. See there, friends, some false marks presented to you, with which thousands and millions of people wretchedly deceive themselves. Oh, take care that your souls do not shatter on those rocks.

XI. But let us come to the true marks of the state of grace: a. If we understand the state of grace in general, we must bring forth as marks of it those things that essentially and naturally belong to it, and that together make up this state of grace, as there are: 1. The true conviction, or the true sorrow that is according to God; that this is a true mark appears from Ps. 38:19; Matt. 5:3-4; John 16:8; 2 Cor. 7:9-10. 2. The regeneration and true conversion: see John 3:3,5. 3. The true saving faith, with its essential acts: see John 3:16,36; Mark 16; Acts 16:31, etc. 4. The adoption as children (Rom. 8:17). 5. The true and pure love to God and Christ (among others, John 21:15-17). 6. The beginnings of true sanctification: see this in Heb. 12:14. 7. The true self-denial (Matt. 10:37; 16:24; Phil. 3:7-8). 8. Not being under the dominion of sin (Rom. 6:12,14; Gal. 5:24). 9. Loving the brethren (1 John 3:14), and more such things; these are firm and certain marks that will not fail, that belong to the work of the state of grace, that cannot be separated from it, and that together make it up. b. If we now were to go over to the particular parts of which the state of grace consists: such as the true and divine conviction, regeneration, etc., then we would have to give marks of each of those particular parts, as of the divine conviction, true regeneration, the true saving faith, the adoption as children, etc.; but that would take us too far, and those will also be found here and there.

I. Knowledge in general is of a wide extent. There is a whole world created by God, with a great number of creatures that are in it; in each creature the wise Creator has placed His wonderful perfections, wherein the wisdom and power of the great Creator can be seen. God has endowed man with reason and understanding, so that they might see the perfections that are in those creatures, and might glorify God therefrom: That from the creation of the world, from the creatures he might understand and perceive God's eternal power and divinity (Rom. 1:20).

It is the duty and obligation of man to occupy himself therein, and to make his work thereof; that is the end that God has in view in all this.

Therefore the godly through all times have made their work thereof; see Psalm 8 and 19, and 103, and 104, etc. Now according to the various creatures, which all are objects of that knowledge, there is also a variety of knowledge that goes about them, each having its particular names or titles.

II. But among all knowledge that is in the world, the knowledge of God is the foremost. That excels above all others, as the Creator above the creature. Let everyone glory in this, that he knows Me.

That knowledge is absolutely and entirely necessary for eternal salvation (John 17:3). This is eternal life, that they know You the only true God, and Jesus Christ whom You have sent, and without that one serves an unknown God.

Therefore the good God has given to man for that end two Books, to learn to know Him therefrom: namely, the Book of Nature (Rom. 1:20), wherein are three great leaves: namely, the Heaven, the earth, the sea and the deeps, called things that are in Heaven, that are on the earth, and that are under the earth. And then the Book of Holy Scripture (John 5:39).

III. That knowledge of God: a. Was perfect in Adam in the state of innocence, and in the soul of the perfectly righteous in Heaven; b. Entirely imperfect in man after the fall. Here on earth we know but a small piece of the matter (Job 26:14); c. That knowledge can be distinguished into an outward and an inward knowledge, of which we both mean to treat a little more closely.

IV. What concerns the outward knowledge, here we note more closely:

a. The various names with which that is called: James calls that James 3:15 earthly and natural. Paul calls it the understanding of the flesh (Col. 2:18; Rom. 8:7). It is well called an outward knowledge, a literal knowledge, a historical knowledge, a contemplative knowledge, etc.

b. What concerns the Subjects in which that falls, and in whom that is found: that are natural men, who have no higher principle, that are without the Spirit (Jude verse 19; 1 Cor. 2:14). The natural man does not comprehend the things that are of the Spirit of God.

c. This knowledge has its Origin: a. from the rational understanding of man; b. from the natural light (see Rom. 1:20); c. from the word of God (John 5:39); d. from the common illumination of the Holy Spirit (Heb. 6:4, 5).

d. The Objects about which that goes: these are all the divine truths, as well theoretical as practical.

e. Pray tell how far that goes, and how far that can go. I answer: a. It comprehends the letter of those truths; b. It comprehends outwardly the truths expressed by that letter; c. That can go very far therein, and rise to a high peak, and surpass many godly ones far, so that they have as it were an understanding of the angels (see 1 Cor. 13:1, 2); d. So that they can speak masterfully thereof, and reason, and masterfully defend those truths against parties.

f. But yet that outward literal knowledge cannot penetrate to the essential, spiritual, inward, and most precious of those truths, so that it truly knows the mind of Christ, and the truths as they are in Christ Jesus. That appears: a. Because that spiritual and inward knowledge belongs to the image of God, and that an unconverted man is entirely devoid of, he lacks that glory of God (Rom. 3:23); b. Because the Holy Scripture clearly says that a natural man does not comprehend that, that they are foolishness to him, and he cannot understand (1 Cor. 2:14); enmity against God is (Rom. 8:7); c. The Holy Scripture calls such in that respect blind (Matt. 15:14); darkened in the understanding (Eph. 4:18); darkness (Eph. 5:8); d. That cannot be otherwise, because they not only lack the salvific illumination of the Holy Spirit: but that they do not consider those truths with regard to themselves, as their property, but from habit; or because it is their profession; or on a historical way. I read and examine a Testament, in which great goods are made. It will differ greatly in the desire to understand that well and thoroughly, whether it concerns me myself, or whether it touches me not at all; e. Unconverted men, who read, hear, meditate those truths, but do not find that in their own hearts: Now experience gives us the best knowledge of a matter. Give me the finest descriptions of Rome that you can, but if I see the city itself, I have a clearer, and brighter, and more proper conception of the same. Let a blind-born philosopher have ever so clear a conception and be ever so able to reason about the sun; a seeing peasant who sees the sun in its own being has a clearer and more proper conception of the same than that. With the hearing of the ears I had heard You: but now my eye sees You (Job 42:5); f. The outcome teaches that truth clearly, for if unconverted men knew the divine truths in their inward being and preciousness, they would thereby be drawn from nature to grace, it would be to them a knowledge of the truth that is according to godliness (Titus 1:1).

g. Consequently, that literal knowledge, how great it is, or may be, that no man knows; it is not salvific; one can with a head full of that knowledge go lost. See 1 Cor. 13:2. Though I have the gift of prophecy, and know all mysteries and all knowledge: and have not love, I am nothing.

h. But though that knowledge in itself is very defective, and cannot bring us to Heaven, yet one must not fall too low upon it, and regard it as if it were entirely useless, and harmful, and as if one must avoid it as a deadly poison: No, friends, that literal knowledge is in its kind good, and has many great utilities: a. It is a use of our rational understanding, and of the common gifts of the Spirit; b. It elevates a man above a beast, and a Christian above a pagan; c. It sets a man great esteem and luster by; d. It brings him many costly and precious truths (though only outwardly) under the eye, and sets him in a state to glorify God therefrom; see that in Nebuchadnezzar (Daniel 4); e. Those truths, though only so known, can work powerfully on the mind to conversion: that even that knowledge does, that comes solely from the natural light. See Acts 17:27. That they should seek the Lord, if haply they might feel after Him, and find Him, though He be not far from every one of us; f. Those who possess that are in a state to teach others those costly truths, and to defend them manfully against our parties that are outside us; g. If such have the happiness to be converted, what do they have much ahead, when God afterward deigns to sanctify all those truths to the soul.

What Paul with all his studies and learning had ahead, when God afterward deigned to convert him, and deigned to sanctify that understanding.

i. One must, to make that knowledge hateful and hateful, not bring forward Rom. 8:7; 1 Cor. 2:15; James 3:15, etc. For: a. Those texts show, or but the defective that is in that knowledge; b. or note that in comparison with the sanctified knowledge; c. One must distinguish between the knowledge itself, and between the enmity that is therein; d. Between the knowledge itself and between the misuse of the same. Preachings are in themselves good; but they can be easily misused; e. Especially when that knowledge is misused by Satan, then it is not only natural and earthly, but devilish (James 3:15).

This of the outward knowledge.

V. What now concerns the Spiritual and inward knowledge, thereabout we note:

a. The Name, with which that is called: One calls that a spiritual, an inward, a sanctified, a practical, a salvific, an experiential knowledge.

b. What concerns the Subjects, in which that falls, and in whom that is found: that are only the godly, and that well: all godly, in one a lesser and in the other greater (Matt. 13:11).

c. The Objects, about which that goes: a. are not only practical things, or the practical Theology, as some wrongly think; b. but also, and as well, all the other parts of Theology, however called; because the godly also considers that with another eye than an unconverted, namely, with his illuminated understanding; c. Yes even about those truths that are naturally knowable, for those are considered by a godly also with a spiritual eye.

d. The Causes, by which that spiritual and salvific knowledge is caused in the godly: a. First the Book of Nature, where every creature is as a golden letter, to show the perfections of its Creator. See Job 12:7; Psalm 19:2,3,4,5; Rom. 1:20; b. The Book of Holy Scripture, that describes all those divine truths, which we need for salvation; c. The principles of the restored image of God in us, that is renewed in us through regeneration; for there the soul receives the first salvific light in its understanding, or an ability and habit to be able to see spiritually. See Eph. 1:18,19; d. The daily salvific illumination of the Holy Spirit, who more and more enlightens its understanding, and lets it see the truths, which nature, and the holy word of God discovers to it, in its own being. See Luke 24:45. He opened their understanding, that they might understand the Scriptures (2 Cor. 4:6). God Himself has shone in our hearts, (to give) the light of the knowledge of the glory of God in the face of Jesus Christ; e. The Exercise, and continual Exercise of that illuminated understanding, whereby one is continually occupied about those truths. (Heb. 5:14). By use having their senses exercised; (John 5:39). Search the Scriptures (Acts 17:11). Those of Berea were more noble than those of Thessalonica, searching the Scriptures daily, whether these things were so; f. The experience of ourselves, and also of others, whereby we experience and become aware of the truths declared in the word in our own souls.

e. The way and manner, on which that Spiritual inward knowledge is active about those truths: a. It considers that earnestly with exertion of all its ability; b. It considers that not only in itself, but also in that relation which it has to itself; c. It considers that not only in its outward husk, but penetrates to the inward being and marrow, and sees that in its beauty and preciousness, as David saw God's law (Psalm 19 and Psalm 119); d. It is paired with approbation, consent and pleasure, with delight and joy: as a well-ordered covenant wherein all his desire is (2 Sam. 23:5); has delight therein (Rom. 7:22; Psalm 1, etc.); e. Lets that not only in the brain, is not content with that merely to know; but brings that over to practice, to practice that.

It is to it a knowledge of the truth that is according to godliness (Titus 1:1).

f. This practical and sanctified knowledge differs consequently not only from the outward knowledge: a. In degree, that the spiritual and sanctified but what greater would be than the natural; b. But in its whole nature, so that the one is of an entirely different nature than the other; they differ in causes, in subjects, in essence in effects etc. See James 3:13,14,15,16,17; c. But let us see wherein that differs from the outward.

g. But let us see how far that goes: a. It remains not in the outward hanging, but penetrates to the most inward of the truths, and sees that in its preciousness and loveliness, knows the mind of Christ (1 Cor. 2:16); knows those truths as they are in Christ Jesus; b. It is in one godly much greater and greater than in the other; there are Children, Young men, Men and Fathers in Christ (1 John 2); c. It is in one and the same godly, at one time much brighter than at the other time, according as the Spirit of God infuses less or more, and according as the condition of such a godly is better or worse; d. It is and remains as long as the godly here below on earth is always very imperfect and defective. We know but in part and we prophesy in part. See 1 Cor. 13:9; e. Therefore that in the best, greatest, and wisest godly is always fallible, and must always be tested against the word of God.

h. That inward spiritual and sanctified knowledge always goes paired with eternal salvation, yes is itself there a beginning: therefore the Savior says (John 17:3). This is eternal life, that they know You the only true God, and Jesus Christ whom You have sent.

i. That we yet from the aforesaid may stand after knowledge: A soul without knowledge is not good, that is, it is to the highest bad: what does not the Bible / and Solomon speak highly of wisdom, and what is that not exalted above all. Has God not endowed man with reason and understanding for that end? Does not man thereby excel above the beasts, which have no understanding? Is that not a great ornament for a man? Is he thereby not useful for himself, for the Republic, and for the Church? That this might be taken to heart.

j. That we yet from the aforesaid always may desire after the knowledge of God or Theology. Are not all things worthy to be known, and only God not? What is there not all in God, and in His infinite virtues and perfections to know? Is there sweeter and more pleasant knowledge, and wherein the soul can find more refreshment, than in the knowledge of God? If there is something more fitting than that man knows God, who is his Creator, his Sustainer, and from whom all his happiness for time and eternity every moment depends? Has God not endowed man with reason and understanding for that end? Has He not given to man for that end that whole Book of Nature and of Holy Scripture? Can God well be glorified (that is the whole end of all) if He is not known? Does one not run the risk outside that to serve an unknown God? Shall there not in the Heaven consist a great part? Oh that those things might be seen with attention, believed, and laid to heart.

k. That we also learn to work prudently with the spiritual and sanctified knowledge: a. That we well seek to know wherein that consists, and wherein it is distinguished from the literal knowledge, that James clearly shows us (James 3:13,14,15,16,17); b. That we never think that that distinction only consists in our imagination: but that they are real, so that one does not want to hear of that. Or think, that that knowledge only differs in degree, that is flat against the Bible, and against the doctrine of the Reformed Church; c. That we diligently examine ourselves whether our knowledge, which we have of God, is well such a Spiritual and Sanctified knowledge, and to that end lay that by the above-mentioned marks. Most men lack that though, although they often have a high degree of literal knowledge; d. If we lack that, that we always stand after it and to that end: a. Seek a principle of life through Regeneration, without which that never can be; b. Renounce all our own wisdom, and become as a child; c. Pray much to the Holy Spirit for illuminating grace, that He open the eyes of our understanding, that we may behold the wonders of His Law; d. That we yet may diligently be active with our illuminated understanding about the truths, to examine them well; e. That we may diligently give heed to the experiences of ourselves and of other godly, to that end; f. That we, if we have the principles thereof, may seek to advance therein. With many there is a rule: one has understanding enough if there is but practice enough. If one takes that rule in that sense, happiness as many take it, that a godly with little knowledge can come to Heaven, we have nothing against that, if one but does not understand that too little; that leans on the Bible, and on examples: but if one wants to take that rule in that sense, that there is not much situated for a godly in the advancement of knowledge, that is a deadly and soul-destroying rule: and I fear that many godly thereby all too easily go to sit down, and thereby bring an infinite damage to their soul.

l. My dear friends, you may think that matter as little as you want, it is against the whole word of God, that speaks entirely otherwise, as we could show you, if that were our aim:

The greatest part of the Bible remains for you useless, if you have no use of it. Therein that you do not know God, you can never love serve and glorify God. You withhold from your soul the spiritual food, whereby the same must live, grow and increase, whereby many godly remain so lean. It has no weapon of defense against your enemy, you are a broken staff: You run danger of being carried about with every wind of doctrine etc.

m. That we also learn to work prudently with the outward literal knowledge: a. That we never esteem that too high; it can not bring us to Heaven, and if misused, it is often harmful; b. But that one also not fall too low upon it, as if that were nothing, and as if we must avoid that as a deadly and harmful pest: No, let us not from one extreme run to the other. Thereby an unconverted man, who has no grace, the way is cut off, to stand after any knowledge, as long as he is unconverted. Is that well, must he then live as a beast? Besides, we have shown you above, that though that a man cannot bring to Heaven, yet that we have convinced that, though that one in Heaven cannot bring, yet that it is useful for many things, is that no truth, dare anyone deny that? well then why then it as a pest avoided. c. Judge not too lightly, if anyone excels and stands out in knowledge above others, and above you, that his knowledge is but literal knowledge. Oh what does one judge that often loosely, and without sufficient ground of the Teachers and great godly, who often (that I so speak) have more spiritual and sanctified knowledge in their one finger, than they in their whole person. And that especially, if that somewhat in concepts from them differ that is immediately, they have no light. What does one bring thereby no great Teachers, and excellent godly in scorn and contempt, and under prejudices, so that those are outside state to do good, among simple ones, who believe that. Oh were that once seen, believed, and laid to heart, one would tremble and shrink therefrom. And could and would those people once examine their heart where this came from. They would find, that it often came from a wrong principle. They cannot in understanding and knowledge on far not against them up, they cannot the force of their reasoning contradict, what now, they must yet the people remain it go as it will; then there is nothing readier, than to say, it is but literal knowledge that the people have; but Their knowledge is the spiritual and sanctified; they are taught of God, and thereby they are thereby, by those who want to believe that: If your knowledge is but a literal knowledge, oh be not rested upon that, you can with a head full of that knowledge go lost. Stand after the Spiritual and sanctified knowledge, and give your soul no rest, until that you have grounds to have, to believe, that you possess that.

I: The Arminians and those who deny the free will—the deadly impotence of man to any spiritual good—often mock the Reformed preachers with the fact that they teach man's deadly impotence to any spiritual good work. And notwithstanding that, they exhort unconverted people with all earnestness to conversion and to the exercise of spiritual duties. They think that is foolish, that is mad, that is ridiculous, that one would say to a dead person, "Make yourself alive, stand up, do this or that." They think that this runs against our own grounds, and that we thereby presuppose some ability thereto in man.

II: One finds nowadays some Reformed people in the Church, who are sound in the matter of man's impotence; but who from that ground think that one must not exhort unconverted people with earnestness to conversion or to the exercise of spiritual duties—they are yet dead and entirely impotent thereto—they call that foolish, mad, foolish, running against their own grounds, Arminian preaching: yet others are in that matter somewhat more moderate, who think that one may propose duties to unconverted people but only such as are under their understanding.

III: Let us first speak a word, present the state of the difference well, so that we do not work in the wild. I mean: a: That it would not be good that a preacher always preached duties. Certainly there must be more and other things preached. b: That one also insists too much on duties, and can propose them so much and so manifoldly that reasonable ones get tired and confused. c: That one also can propose the duties too methodically and too Arminianly, as one insists solely on duties and does not bring under the eye of people at the time their deadly impotence thereto, and does not show where they must fetch strength and grace thereto. d: But the question is, whether—if all those things are properly observed—it is of such great foolishness and madness to exhort unconverted people with all earnestness to conversion and to the exercise of duties. I mean no, and that that not only may, but must happen. The reasons:

IV: Of that judgment is always our Heidelberg Catechism: which establishes that God does no injustice to man when He in His law demands of him what he cannot do, and gives reason thereof (question 9). It is of judgment that one must preach God's law sharply, although no one can keep it in this life (question 115), and gives weighty reason thereof.

V: That appears undeniably from the entire tenor of the whole word of God. One can hardly open a leaf in the whole Old or New Testament where it is spoken of the practice of godliness, or there are exhortations, commands, admonitions, which are done to unconverted people, that they must convert themselves and exercise the duties of godliness. So Moses preached; read but his writings. So the Prophets preached; read but their preachings. So John the Baptist preached, who begins his entire preaching with an exhortation to unconverted people that they must convert themselves (Matt. 3:2). So Christ preached, who not only begins His service with that (Matt. 4:17) but continues therein in all His preachings; read but the Evangelists. So the Apostles preached; read but their Epistles, especially the last parts of the same—there you will find whole chapters of exhortations to all kinds of duties, to godly people and also to unconverted. That is surely no matter that is obscure, or that anyone in the world could deny. Well, is that of such foolishness and madness? Must we be wiser and more prudent than Christ, the Prophets, and the Apostles were? Must we as servants not conform to God's word and not follow the example of Christ and the Apostles? Does not Paul say (1 Cor. 11:1), "Be my followers as I also am of Christ"? Is it not dangerous and unhappy, under any pretext—no matter what it is—to depart therefrom? To the law and to the testimony: if they do not speak according to this word, it shall be that they have no dawn (Isa. 8:20).

VI: I note that not only the word of God, Christ, the Prophets, and Apostles treat that matter so, but that they do that not slackly, not weakly, as if it were no earnestness to them; but with the utmost rigor and earnestness—yes, so earnest as they could—under threat of temporal and eternal death, and other promise of temporal and eternal life. See Ezekiel 18:31; Luke 13:3; and a multitude of other places. Shall we a matter, where the Holy word places so much importance and treats so earnestly, be able to neglect, or may treat weakly and slackly? Is that not a work of the utmost danger? Let a child judge.

VII: The burden and commission which God gives to His servants—their warrant—contains that: to exhort unconverted people to the duties of godliness, and to do that with all earnestness. See but among many other places Acts 17:30; Col. 1:28 and 3:16; 1 Thess. 5:14; 1 Tim. 4:13; 2 Tim. 4:2; Titus 2:6,15; Heb. 3:13; and more such. Is that our warrant, our commission—must we not execute it? Are we without that well faithful to our duty? Must we, when God commands us something, in place of obeying, quibble and dispute? Has God given such foolish and ridiculous commands to His servants? Judge yourselves.

VIII: If one reasons so mildly from that ground of man's impotence, then one throws the entire public and private worship in that matter under foot. One says: man in nature is impotent to convert himself—so in answer to that the entire public worship is thrown under foot. The answer to that runs through: a: so I must not do anything about such a one—then it is all mad and wrong what I do about him. Shall I explain to him the word of God and the truths of the Gospel? But he is blind and does not comprehend or understand them; he cannot work savingly with them. Therefore miss. Shall I seek to convince him and seek to discover to himself? But that is also miss and mad, for as a blind person he cannot see that either and thus not work savingly. Shall I show him the way to Heaven? But that is also miss; for he is blind, cannot see that, and thus not work savingly. What can—what must—then a teacher do on the pulpit about such people? I gladly confess that I do not know; we have done about unconverted: must let them lie until God helps them. In respect of particulars it is the same; they can do nothing about that either: there it lies now all. But one will say: one can teach them their deadly impotence—but that is from the same ground also miss, for they are blind, cannot see that either, and work savingly with them. b: If I want to reason so from that ground, then I can not only on an unconverted, but even on a converted not work with all. It is true that he has a principle of life. But can he with that principle of life well work independently and independently of God? Can he without that well move a hand or foot? Surely no: there we stand again—therefore there can also about a godly nothing be done, or one falls into the same madness. c: But, one will say, one draws that too far. I answer: not at all; the one is so true as the other—it all follows from the same ground. At least if someone wanted to brave that and wanted to throw everything away, with what would one refute him? d: Many of those people work right contrary and against their own grounds. A man in nature is deadly impotent to everything; he can do nothing—therefore, not exhort. Well, why are they then also not still? Why do they bite their nails from their hands and roam countries and cities to make proselytes? Or must they but work and sow their seed everywhere? And must the teachers and other godly but sit still and look at that? If some breasts, they would say yes: for they are yet blind and do not understand the Evangelical way—but they are seeing; they have spiritual light.

IX: But nevertheless someone will say: it seems mad, if man in nature is so deadly impotent to conversion or to any spiritual good—as the Reformed Church teaches—well, where to then all those earnest exhortations and awakenings to them? They can in respect of them surely not be useful; they seem mad and ridiculous. I answer: Let that once be so—let it once be so that I knew no reasons to give—I see before my eyes that the whole word of God, Christ, the Prophets, and the Apostles do so: that God does that with so much earnestness: that He charges His servants with that and gives in commission. Must I not rest therein? And think that that is no madness, or are we—although that it seems so to me—that God thereto certainly will have wise reasons, although I do not yet see them: are there no more such things in our Theology? But secondly, we are in that matter entirely not embarrassed. We think to be able to show clearly that the all-wise God thereto has various wise reasons.

X: If all those earnest exhortations to unconverted would not be in vain, so must this be: either about those who were rejected, or about those who were elected—but it is clear to neither. Not to rejected, for although it does not make them saved, it holds them back from many horrible sins to which they would otherwise fall, and perhaps make the world uninhabitable—and those make them also more inexcusable in the day of judgment, that they after all those exhortations did not want to listen. b: Not to the elected, for they are by those means—as means—preserved and saved; that we will show. Thereby the sinner is led deepest into the contemplation of his great misery. He sees therefrom that God has right to demand that of him—that does that actually of him demands, that God demands that of him and has right to demand that of him under threat of temporal and eternal death. That his deadly impotence thereto does not excuse him in the least. God has created man so that he could do that, but man has willfully deprived himself thereof (says the Catechism, question 9). There you see now the greatness and depth of his misery. He sees: he must convert himself; he must convert himself on penalty of eternal damnation. And he cannot—he is thereto unhappily impotent. And that does not excuse him at all: can there be greater misery state conceived? That is therefore yet more necessary, because unconverted people often have an entirely wrong concept thereof: they think God will not demand more of them than they can do—that would be injustice in God if God did that: they think they do what they can—so they go away and thereby their eyes are blinded that they never see the depth and greatness of their misery. Those exhortations become a means to open their eyes in this. Although those exhortations now otherwise had no effect—that they thereby were led into the greatness of their misery—would that not be worth the pain?

XII: Those exhortations to conversion become more necessary, because they are the best means to bring them to an experiential knowledge of their deadly impotence. Many people do not know their deadly impotence to the good; those who have some letter knowledge say that they believe it. But put once: those exhortations are done—those are brought with power on the mind by threat of eternal death and by promise of eternal life. That power and impression on the soul of some—thereby he immediately begins the work: he will, he shall convert himself; he strains all his powers thereto. Then he will experientially learn that he cannot, and that he is thereto deadly impotent. Well, if those earnest exhortations now otherwise had no effect as that the man is brought to an experiential knowledge of his senseless impotence—was that already not far advanced? Is there something more necessary as that?

XIII: Add thereto once: that if those powerful exhortations the man already not inwardly bring to a spiritual inward and true conversion—as they most time not do—they are often means to an outward conversion. Well now, although that does not bring salvation, is that nevertheless not worth the pain? Are those people not much better than they were before? And does that often not serve to preservation of persons, whole cities, or peoples? See this clear in the Ninevites, and many times in the people of Israel.

XIV: Those exhortations are to the utmost necessary, because they often bring the sinner thereto that he learns to change God's commands into prayers. Example: the man hears those earnest exhortations—that God under threat of eternal death demands conversion of him—that weighs on his soul. He sees thereto no chance; he is entirely impotent thereto. There he stands embarrassed. He knows that God can do that, and also will do to those who heartily and persistently beseech Him therefor. That brings him on his knees; that makes him crawl as a worm before God's feet; that makes him wrestle with God. And say with David: Psalm 119:4,5. Lord, you have commanded that one very keep your commands. Oh that my ways were directed to keep your statutes. Lam. 5:21. Lord, convert us to you, so we shall be converted.

XV. Those earnest exhortations are to the utmost necessary, because God wants to use those as moral means to our conversion. We know well that those means in themselves are unsuited thereto; see 1 Cor. 3:6. But we know also that God wants to use those means—which seem most unsuited. By the foolishness of preaching God wants to save (1 Cor. 1:21). What now—shall we at this unsuitability of those means remain standing? Shall we dispute with the Lord that He pleases to use such unsuited means thereto? Shall we refuse to use those means thereto which God ordains to us, because we judge those thereto unsuited? Let each judge whether that would be well. God intends in everything His honor, and that shines indeed most in our conversion, as God works out that great work through means that in themselves are unsuited. Yes, the more unsuited those are, the more we see that it is God's work. When God wants to execute great works, He usually uses insignificant and unsuited means. And when God ordains us to use those, we must not dispute, but obey. God says to Moses: stretch out your staff over the Sea and cleave it (Exod. 14:16). Must Moses now at the unsuitability of that means remain still standing and say: can I cleave the Sea with my staff? No—Moses obeys, and God executes that through that means. God commands Moses to strike the rock with his staff, and that water would come out therefrom. Moses is unbelieving, does not see that means as sufficient. Does God not reproach him therefor, that he might not come into the Land of Canaan? See Num. 20:11,12. When Israel would cross the Jordan, the waters of the Jordan would flee away as the feet of the priests came therein—may that not be an insignificant means? Israel does that, and God worked that out thereon (Josh. 3:13). For the falling of the walls of Jericho, God commands to use no other means than to go around the city, to blow on the trumpets, and to make a great shout. Israel does that, and thereon the walls fall (Josh. 6). The Prophet commands Naaman the Syrian, for cleansing of his leprosy, to wash himself seven times in the Jordan. Naaman stumbles at the insignificance of that means, will not do that—but his servants were wiser than he; they advise him to do that, and he becomes cleansed of his leprosy (2 Kings 5). When the Savior wanted to heal blind, deaf, sick, lepers, etc., He used the most insignificant means, so that it would appear that the means did not do that, but that He worked that out through His almighty power. When He wanted to raise Lazarus from the dead, He calls to him: Lazarus, come out (John 11:43). If someone had once mocked therewith and said: He commands a dead man to come out of the grave—would that have been well? Christ wants to use that voice, and thereunder work with His almighty power. Well so also in the spiritual: Christ wants in the work of conversion to use such insignificant means which in themselves have not that power. He wants that one shall call: convert yourselves. Awake you who sleep and arise from the dead (Eph. 5:14). And thereunder He wants to work powerfully to conversion. He wants to save by the foolishness of preaching (1 Cor. 1:21). Must we here dispute or obey? Would someone be so blind that he would not see that?

XVI: Finally, God and Christ foresaw well that if one reasoned so wrongly from man's impotence, that then the entire public worship was thrown over—as we have shown above.

XVII: But let us resolve some objections that can be brought against it. a: That is but legalistic; that are but duty preachers. Answer: thereupon: a: That objection is not brought against us, but against the word of God, against the Prophets, Christ, and the Apostles—they have done so; we but follow their example. Are they law and duty preachers? We want to be that too. b: They do that not only under the Old, but also in the New Testament. b: One could say: those exhortations presuppose in an unconverted man an ability that he can do something—and one knows that he does not have that. Answer: a: The exhortation to use means an unconverted man has, and that one must not dispute him. b: We deny that those exhortations in a natural man presuppose powers to be able to convert himself; but they teach him his obligation thereto. c: One will say: those exhortations to conversion stiffen a natural man in his imagination that he can do that. I Answer: a: That is then again an accusation against the word and against Christ and the Apostles—for they have done so. b: If one wants to draw that therefrom, one misunderstands the word, and one twists the Scripture to his own destruction (2 Pet. 3:16). c: We have shown clearly and plainly that those earnest exhortations are the best means to convince the unconverted man experientially of his impotence. d: If one exhorts the unconverted man so strongly to conversion (someone will say), so one sets him on to work in own powers. Answer: a: That is then again an accusation against the word and against Christ and the Apostles—for they have done so. b: One teaches them and warns them at the time and place against that—that they must not do that—as the Bible also does. c: If an unconverted man—not dependent on God—may work in own powers, so one says that he in general must not work; so he must but be entirely passive—for a higher and regenerated principle he has not yet. e: But someone could still say: but if one wants to propose duties to a natural man nevertheless, would it not be the most prudent that one proposes such to him as were under his reach? Answer: a: That is quite a bit softer; I do that not well once. b: But a natural man can without God's influence not do at all. He hangs in everything on God, and so there is nothing under his reach. c: The Holy word of God makes that distinction in proposing those duties not; that exhorts also to duties that are above their reach—as convert yourselves—and we have given reasons above why. Alas, let us not want to be wiser and more prudent than God and correct God's way of doing. See there, my dear Sinners, on what grounds I—and all faithful Teachers—exhort Unconverted, notwithstanding their deadly impotence, with all earnestness to conversion and to the exercise of all duties of Godliness. Let all impartial judge, and let yourselves in this not be blinded by prejudices—but do that nevertheless; it pains me to my soul, and you do yourselves harm and make the means that God has suited to your conversion entirely unfruitful. Oh, what will it be heavy for you to answer.

XIX: Well then, my beloved: a: Oh that God may make all His servants faithful to proceed in that matter in a deliberate way and let themselves not be drawn away therefrom anywhere. We have shown that this is founded on the word of God and that they can or may not otherwise. b: But work with those earnest exhortations—yet also according to the purpose that God has therewith. When you hear those: 1. Think then never that it stands in your power to convert yourselves—and that this the exhortations want to say—contrary we have shown. 2. But use those under the cooperation of God's Spirit: 1. To see therefrom the greatness and depth of your misery. II. To learn therefrom experientially your deadly impotence. III. Learn therefrom that although you are impotent to convert yourselves, that you are not impotent to use the means—that you are obligated to use those—and seek to do that with an eye on the Divine promises that God has made thereon. IV. Let them teach you to change God's commands into prayers; let them bring you sometimes on your knees in the hidden—lay yourselves as an impotent earthworm before God—and pray wrestling: Lord, convert you us, and then we shall be converted. V. And while God wants to use those as moral means to your conversion: work therewith as a reasonable creature under begging of God's almighty grace on your heart. And then you have the Lord's blessing—yet out of free grace thereon to expect.

I. This matter is vigorously opposed: a: By the Antinomians. When preachers or other godly people somewhat strongly insist on the practice of the duties of godliness, then they give them all contemptible names. Of law-preachers, of duty-preachers, work-saints, people who want to be justified out of the works of the law. b: The Labadists speak the same language today: c: But what pains me to the soul is that some people in our Reformed Church, otherwise (as far as I know) free from that abominable heresy, from what grounds I do not know, also begin to speak so, when preachers or other particular godly people are somewhat strongly set, and somewhat hard insist on the practice of the duties of godliness, they also call that kind of people: Law-preachers, duty-preachers, work-saints, who want to be justified out of the works of the law, etc.: They foster a bad judgment in their heart against them, and can no longer hear them with profit and blessing. They also instill those prejudices in other simple Christians, they make them contemptible, and their service unprofitable. Yes, that goes with some simple ones, who draw it even further, so coarsely, that they can no longer hear the word of duty, than they are already offended and scandalized. If these and those godly people complain somewhat much about their sinful, miserable, and corrupt heart, and about their lack in sanctification, where they often have double reason for it, then one judges immediately that they stand in a legal and slavish corner, that they do not understand the course of the Gospel, that they are blind, and something worse: O times: O manners.

II. Do not think, friends, that my judgment in this is: a: That one should always preach only duties: one must proclaim the whole counsel of God. b: That one should in every sermon heap such a great multitude of duties on one another that a godly person becomes confused in them, and suffocates under them. c: That one should urge a godly person to practice them in their own strength, or out of habitual grace, independently of God. One must warn them well against that in due time and place. d: Also not, that one should insist on the practice of duties to attribute them to God, in the matter of our justification, and reconciliation with God. That is less than that, I would be as distressed as death to give the least inducement to that, that is only free grace, and the righteousness and merit of Christ, without the least admixture of our works, however named. e: But those things being assumed; then I think that one cannot insist too strongly on the practice of the duties of true godliness, and on the progress of sanctification.

III. That is a matter that has often been proven, which is so notorious, and clear, that no one who believes God's word to be can doubt it with any ground: yet I will bring it once close under the eye to the simple ones.

IV. Leaf through the whole word of God from front to back, in the Old and New Testament, you will hardly find a leaf (where it speaks of the practice of godliness) where you find no admonitions, no earnest exhortations to godly people, to the practice of duties, to the practice of all kinds of duties. So did Moses; just read his books. So did the prophets. So did John the Baptist. So did Christ; read the Evangelists. So did the Apostles; read their letters, especially the last parts of them, there one has whole chapters one after another of admonitions to all kinds of duties of godliness. Is that a thing that can be denied? Peter testifies that he thinks it right, as long as he is in this tabernacle, to arouse the believers by admonition, 2 Pet. 1:13. Testifies that he also does not neglect to always do that, vs. 12. That he testifies at the end of his life, when he would soon die, vs. 14. And that even when that seemed unnecessary, vs. 12. Well now, friends, is the word of God not our rule? Must we not follow the example of our great Master and of the Apostles? Is it not to the utmost dangerous to depart from it and to leave that track? O friends, may I see what I do in such an important matter.

V. Not only this. But the Holy Scripture places in the practice of duties, in the doing, the whole essential power of godliness. This in the hearing, not in the talking, not in the professing; that is only the form: but say it is, in the doing. See among a multitude of places but Matt. 7:21. Not everyone who says to me, Lord, Lord, but he who does the will of my Father who is in heaven. And vs. 24. Everyone who hears these my words, and does them. See further, James 2:12. 4:17. 1 John 2:17. 29. 3:7. 10. Rev. 22:14. Well now, my friends, the Holy word of God places the principal power of godliness there; must one not insist on that with all strength?

VI. That is fully the commission that the preachers have from their great Master, to admonish the godly with all earnestness to the practice of all duties of godliness. See but among a multitude of other places Acts 20:31. Col. 1:28. and 3:16. 1 Thess. 5:12. 14. 2 Tim. 4:2. Now must the preachers not execute that commission? Not doing that, they do their duty, and are they faithful servants? Let your conscience but judge.

VII. That appears from the absolute necessity of good works. That they are absolutely necessary, we show with a multitude of arguments, over the 32nd Sunday. Yes, good works have an absolute connection with our eternal salvation; without sanctification no one shall see God, Heb. 12:14. Well, good works being so absolutely necessary, our whole salvation depends on them: Who can think that one can insist too strongly on them?

VIII. Would one not strongly insist on the practice of duties, and on the doing of good works. Well, those are the whole end of: The creation, Prov. 16:4. Isa. 43:7. b: Not only, but of the great work of redemption, that lays a new bond of obligation on the believer: that the word of God shows so clearly, not only with regard to the work of redemption in general, Luke 1:74, 75. but what is very remarkable, the Scripture places so much interest there, that it shows that God's end has been, in each part of it, in particular: Of the eternal election, Eph. 1:4. of the sending of Christ into the world, 1 John 4:19. of the giving of the preaching of the Gospel: Titus 2:11, 12. Of the adoption to children, 1 Pet. 2:17. Of Christ's surrender of himself to death for his people, 2 Cor. 5:14, 15. Of Christ's redemption from the power of Satan, Luke 1:74, 75. Of the union of the believer with Christ, John 15:4. Of the spiritual betrothal of a godly person with Christ, Psalm 45:11, 12. Of the effective calling, 1 Thess. 4:7. Of the regeneration, Eph. 2:10. Of the justification, Psalm 130:3, and 4. Well, friends, that being God's whole end in creation and in redemption, the scripture makes so much work of it, that it shows it from piece to piece, uses it as so many motives to urge us to the practice of duties: Must we then not blush with shame, if we do not, or at least weakly do it?

IX. Consider once the holiness of God, does it not consist in that he loves himself and all his virtues and perfections in an infinite way, and hates to the utmost that which is contrary to it? Can God now otherwise out of his holy nature, than to love the most, and to admit the most to his innermost communion, those who are most conformable to his image, and most agree with his holy nature? Surely no. Friends, doubt that. See the texts Hab. 1:13. Psalm 5:5, 6, 7, 8. Psalm 50:21, 22, 23. etc.: as also the daily experience of the godly. Is that not a matter of the highest interest for a godly person? Well, must one not urge a godly person to that with all strength? Dare no one deny that?

X. Is the moral law not of an eternal lasting nature? Will heaven and earth not pass away sooner than one tittle of that law passes away, Matt. 5. Does it not bind all people, but especially the godly to obedience? Isa. 8: To the law and to the testimony, if they do not speak according to these words, they shall have no dawn. Gal. 6. It is true a godly person does not need to take that law as a condition of the covenant of works, to earn heaven thereby, that Christ has done as surety for them and in their place, in that regard they are free from the law. But does the law not remain the rule of their life? Does it not obligate all people especially not the believers to obedience? Can any person especially a godly person be released from it in that regard? Surely no. Well, must one not urge a godly person to that with all strength?

XI. When God had established the covenant of giving with Israel in the wilderness, and God called himself their God by virtue of that covenant; then he immediately prescribes his law to them, he commands them the practice of duties; You shall, you shall. To show them that above all it was the duty of his covenant people to obey the laws. See Exod. 19 and 20. Shall we then be scrupulous to urge God's people to that with all strength?

XII. Has a Christian in his transition into the covenant accepted Christ only as Priest? Has he not also accepted him as King? If anyone says no, then his transition into the covenant is not valid: If one says yes, also as King, well why then so much against the proposing of his commands? Is that then so burdensome? Why is there, when one speaks of the practice of duties, no one at home? Why does one complain so bitterly, it is all command upon command, rule upon rule. Isa. 28:10, 13. Certainly, David thought quite differently, all his delight and pleasure was in the Lord's law, Psalm 1 and 19 and 119. and also Paul, Rom. 7. And if I thought so, I would be well concerned whether I had ever truly accepted Christ as King. And I would dare to advise such people to examine themselves well in that matter.

XIII. The earnest insisting on the practice of the duties of godliness is for a godly person even to the utmost necessary; that all sensible godly people who have but the right concepts in that matter will clearly and convincingly see, and they will thank God that they have preachers who constantly urge them to it with strength and untimely. O dear friends, just consider: How shall a godly person in his particular cases know his duty, if it is not proposed to him? How shall he constantly keep it before his eyes, if it is not repeatedly reminded to him? How shall a sluggish soul be aroused from her sleep, if one does not earnestly call to her: Awake, you who sleep, arise from the dead? How shall the small beginning of the life of grace hold out against a sea of corruptions, if it is not continually aroused by admonitions? How shall she become aware of her impotence for good, her good or bad disposition, the greater or lesser influences of God, if she is not continually urged to the practice of her duty? How shall she see her negligence, and the lack in her duty, to humble herself before God over it and to seek reconciliation over it in the blood of the lamb, if the duties are not earnestly proposed to her? I could bring forth much more, but it is enough. A godly person who is right will cry out, the Church cannot miss that earnest admonition and arousal, without it everything becomes sluggish and spiritless, and the wise virgins as well as the foolish will fall asleep.

XIV. And o dear heavens! why shall we against such a sea of reasons, and against so many others that could still be brought forth, be negligent, or at least lax and sluggish in urging to duties of godliness. Shall we leave it for those who do not like to hear it, who are against it? But they have to see whether they perhaps do not truly possess grace, it does not look much like it. Or at least, that they are in a deadly disposition, and it is time that they be aroused from it. Shall we by that way get no work-saints and hypocrites, who only like to talk and not to do? Shall we work the Antinomians in the hand, and make them laugh behind a corner about us, that we begin to use the same language with them, and use the same shameful names that they use of us? Shall one by that way begin to incline to that side, even if it is not yet? Shall one by that way support the slanders of our party, who always accuse the Reformed Church of being enemies of good works, if one in the Reformed Church does not insist, or does not strongly insist on the practice of duties, let each judge. Do not take it ill of us, my dear friends, that we are so laborious in such a matter that sufficiently speaks for itself. It is, if it were possible, to convince those who are either covertly or openly in that wrong concept. If that cannot be! to strengthen us against the Antinomians, even though our arguments are not directly aimed against them. At least, it can serve to great profit of a godly person, who from it can convincingly see the necessity of good works, and the practice of duties.

XV. But let us answer some objections that can be brought against it. a: One will perhaps say: Well, is there then nothing else to preach but duties, duties? I answer, well indeed there is also something else to preach than duties; but what preacher is there who preaches nothing but duties. The duties make a great part of the practice of godliness. For example, if one teaches someone a theological truth, do no duties follow from it? I want to discover someone to himself, must I not give him direction to that? I want someone to see his state of grace, must I not give him means at hand to come to that? I want to arm someone against unbelief, must one not give him means at hand and direct him? Then one will always call that duties, duties, is that well? What shall one then preach? b: No but, that proposing of duties, that is too legal, that is not according to the course of the Gospel. I answer: I wish I knew once what one understands by that course of the Gospel, why does one not come out with it? One seeks no other course of the Gospel than the prophets, Christ, and the Apostles have preached; they have preached so as we have shown above. c: Yes but, the Gospel has no commanding, all that commands belongs to the law, the Gospel only promises. I answer: I do not grant that, we hope in the sequel to show the contrary. But let us leave that question there for now, if it is so that the commands or admonitions belong to the law or to the Gospel; the prophets, Christ and the Apostles have used them earnestly: let us but follow their example. Or have they also not understood the course of the Gospel? d: Yes but, one will say, if one heaps such whole mountains of duties on one another, do the godly, especially the weak ones, not become discouraged thereby, and sit down by the packs. I answer, that I am against it, to heap such a multitude of duties in one sermon on the others, one must keep measure in it: But one must think that among our audience, there are not only weak, but also strong Christians, and that one cannot always accommodate only to the weak. When a preacher has proposed this or that matter, does he not serve to show what obligation necessarily flows from it? Now, those are one time somewhat more than the other. It is not precisely said that all godly who hear that sermon must remember all those things, and work with all those things. If they can do it, then it is best. But if they cannot, let them do with it as much as they can; one this, the other that, those that best suit their state, and that are most useful to them. When a rich treasure is proposed, each can take from it what suits him best. e: Yes but, one makes thereby the people to work-saints, that they seek it in their duties and works, and sit down on them. Answer: That objection can also be brought against the teaching of Christ and the Apostles, they have also done so, we follow them, Christ and the Apostles have on time and place warned the people against it, and shown that they must not. So do sensible and faithful preachers in their congregations. One cannot or may not, because some misuse a thing, therefore omit to propose the use, if the matter is otherwise necessary. Because some misuse food and drink, shall one therefore forbid eating or drinking? The word is to many a savor of death unto death, shall one therefore not earnestly urge the people to go to church: many use the duties of godliness to wrong ends, shall one therefore not urge them to the use, then the whole godliness falls away. In the times of Christ and the Apostles there were also such people, Christ and the Apostles knew that. Paul wrote his Epistle to the Romans and Galatians to Jewish-minded Christians who were complete work-saints, who wanted to be justified out of the works of the law. What does the Apostle do, he vigorously refutes their error: but he does not scruple to admonish them in an earnest way to the practice of duties. See the last parts of those Epistles.

XVI. See there, friends, on what grounds I and all faithful preachers, with all strength, insist on the practice of the duties of godliness. Let all impartial ones judge whether those who act so are blind, or that those who contradict it are blind. And you true godly who may also be of that judgment, or are in danger of being led to it. Open your eyes, and see without prejudice all those above-mentioned reasons once calmly in. Let yourselves be convinced of such a great and harmful misconception, and understand the matter still right. Do not flee those preachers who earnestly urge you to the practice of the duties of godliness, but love them and flee to them. Hear them with deep attention, reverence and delight, and with a praying heart. Seek to remember the proposed duties, and if not all, as many as you can. Seek to see and be convinced that those obligations lie on you. Pray God for strength and gracious influences to be able to practice them. Arouse your faculties, which you have received through regeneration, and which God keeps alive in you through his momentary influences, constantly to the observance of them; lift up the hands which hang down, and the feeble knees. Heb. 12:12. If you cannot bring the matter as far as you wish, bring it as far as you can, and then lay the matter before God with tears in your eyes, and say: Lord, there lies the matter, you be witness, I have with much defect brought the matter as far as I could, I can no more, come to my help with more strength of grace, and work in me that which is well-pleasing in your sight. I think I can assure you that such conduct will be pleasing to God, and that he will crown it with his blessing.

I. Some, accepting the dependence of the creature in its working on God, either wholly or in part, set it aside: Here the Pelagians, Socinians, Jesuits, and Arminians make themselves guilty. They do this: When they make the contingent things, the small things, the voluntary actions of man, independent of God. That is a harmful and soul-destroying error.

II: To a directly contrary extreme have swung the Libertines, Pantheists, and those who deny all secondary causes. These, under the pretense of refuting that, deny all secondary causes; God does everything and the creature does nothing at all. That opinion has a beautiful appearance and luster, and one knows how to present it so subtly and pleasingly, that the godly themselves get a taste for it, and become enticed, without even knowing it. So God is everything, and the creature nothing at all, so God is most glorified, and the creature most annihilated, so the creature is first truly wholly stripped and shaken out of everything: So it first becomes truly an object of free grace, and so forth. Well, that is indeed fine and heart-capturing; and one has much work to make a godly person wise, that an angel lies hidden in the grass. And meanwhile that opinion is more harmful and more soul-destroying than the first, and takes away all the grounds of religion, and of civil society.

III. Our Reformed Church avoids those two destructive extremes, and goes midway between those two: It posits that man is a voluntary cause of his own actions, and on the other side, that he in all his actions is dependent and reliant on God.

IV. The Reformed Church posits, on the one side, that man, as a rational creature, is a proper, proximate, voluntary, and formal cause of his own actions, and not God: and that appears clearly, if we do not wish to close our eyes to the light. a: From our own experience, I eat, I drink, I go, I stand, not God. b: From the whole word of God, which everywhere marks man as a proper voluntary cause of his own actions. That teaches us, that man eats, that man drinks, that man speaks, that man hears, that man walks, etc.: and not God; that is indeed so clear, that no one can contradict it. c: If that opinion were true, that man does nothing at all, and that God does everything. Then there can be no place for a lawgiving, so there can be no law, for God cannot give a law to Himself. d: If God does everything, and the creature nothing at all, so there is, so there can also be no sins; for all that happens God does, and God cannot sin. Then do all that you will, Fornicate, commit Adultery, kill, murder your Father and Mother, yes do all horrors that can be thought of, that are no sins, for God does it. I have heard such monsters myself say, that are no sins. And to then cut off all way to repentance, so one says, then one sins, when one thinks that one sins. Horrors! e: If God does everything and the creature nothing at all, so there is and so there can also be no punishment, or threatening; for God cannot indeed threaten or punish Himself, there all punishment, temporal and eternal is away? and all fear for the same out of the heart? Can there be more horrible and soul-destroying opinions come forth from hell. f: If those opinions prevail, then can the society of men have place, and will the whole world not soon become a murder pit? who does not tremble? g: But in all dependent on God.

V. But just as our Reformed Church teaches on the one side, that man, a proper, proximate, voluntary, and formal cause of his own actions is; so it also teaches on the other side, that man in all his actions is dependent and reliant on God. And that also appears clear, and that well: a: From a multitude of places in the word of God, see John 15:5. without me you can do nothing Acts 17:28. in him we live, in him we move ourselves, in him we are Phil. 2:13. for it is God who works in you both the willing and the working, according to His good pleasure. Phil. 4:13. I can do all things through Christ who strengthens me. etc. b: That appears, because independence is an incommunicable property of God, which indeed may be attributed to no creature. c: If one makes the creature in its working independent of God, so one must necessarily make God dependent on the creatures, for that must God wait and see what the creatures do, and adjust Himself in His working accordingly, that is But: If the creature, and man, in his working is independent of God, so God can propose to Himself in His purpose no fixed and certain ends. The creature can thwart and frustrate them, that would be unbecoming for God, and directly against the word Isa. 46:10. my counsel shall stand, and I will do all my good pleasure. Who has ever resisted His will Rom. 9:19. I will work and who shall turn it.. d: That the creature in all its working, and also in its voluntary actions depends on God, appears clearly, from the precise and strict fulfillment of the prophecies, in all their circumstances, to the least, which mostly all depended on man's voluntary actions, see in the Examples of Joseph with his Brothers. The return of the children of Israel from Babel under Cyrus: The Actions of Jews and Gentiles concerning the Messiah etc. e: That the rational creature to the very least and slightest actions in everything is dependent on God, appears, because often from the very least and slightest actions of man, where one often does not even pay attention, the greatest and most wonderful things come forth, to preservation, or destruction, of persons families, cities, countries, yes whole world parts. And that all precisely according to the prediction. A multitude of Examples we see thereof in the Bible, in the Histories, and in the daily experience. That no one can contradict.

VI. But let us once see more closely, how that dependent working of the rational creature on God, goes. And to that end once see, what God does therein, and what man does therein.

VII. First, what God does therein. a: God gives to man, a rational soul, a well-formed body, and from the union of those two a principle of life, and a power to be able to work see Gen. 2:7. Neh. 9:6. Psalm: 104:30. b: Therein God continually and momentarily infuses, and through those influences of God, they are continually maintained in their being and workings, and so, that if those influences of God but for a moment ceased, so the creature would be, and all its workings annihilated. Psalm: 104:29. If you take away their breath they die. When God lets go His hand, so He makes an end with us Job. 6:9. He upholds all things by the word of His power Heb. 1:3. c: In those influences of God, therein is, a prevenient, a concurrent, and a governing power. See Acts 17:28. in him we live and move ourselves, and are we. Phil. 2:13. It is God who works in you both the willing and the working, according to (His) good pleasure d: Those influences of God, are according to His almighty good pleasure, at one time less, at another time more, at one time thus, at another time so, at one time working more on this, at another time more on that, according as it accords with His counsel and purpose: According as those influences of God now are less or more, or thus or so worked, or at one time more on this, and then at one time more otherwise, accordingly man is disposed, or sick or healthy, or weak or strong, or less or more capable, or easily or difficultly working. See that are the workings of God.

VIII. But how does a man now work? here man as he dependent on God, a proper proximate voluntary, and formal cause becomes of his own actions. a: He acknowledges with reverence all those workings of God in him, that he without the Lord can do nothing, that he in him lives, and in him moves himself and is. b: He arouses those powers which God has placed in him, and through His influences continually maintains in him, with a looking upward in him: Straighten again the slack hands and weak knees Heb. 12:12. Stir up the gift that is in you 2 Tim. 1:6. c: he works therewith in dependence on God according to all that comes before him: Whatever your hand finds to do, do that with all your might Eccl. 9:10. d: works therewith according as God gives him power, and according as the influences of God in him are less or more; weaker or stronger; more easily or more difficultly. So works a man, and so he becomes dependent on God, a proper, proximate, voluntary, and formal cause of his own actions.

IX. But here comes a consideration. If in man there is such a prevenient/concurrent/and governing of God, and man necessarily must work accordingly. a: How then can man be the proper and formal cause of his actions? I answer a: God is the first, we the second and proximate cause of our actions b: God effects, that is, He infuses with His powers in, that the creature can work and works: That effecting brings not immediately, not most proximately the action, but something that is effected forth; the creature itself brings the action immediately forth. And so man is the proper and proximate cause of his actions. c: But how is man, saving that highly named working of God, a voluntary cause of his own actions, since he always by that working of God is determined? I answer, that man that he works, that he that voluntarily works, such teaches us the experience in our own actions: we make voluntary choice, what we do, and what we wish to leave, and how we wish to do and leave that. We carry that out voluntarily: that we see indeed! but how we those workings of God: in His providence, with our voluntary actions must reconcile, and the way and manner, on which God therein works, we wish gladly to confess not to understand in everything. Parties will say, see you well, there one stands for it. I answer: Is that so wonder? When we speak of God, we speak of an infinite being, that we with our finite understanding never can comprehend, and whose ways for us are unsearchable, see Psalm: 55:9. And there no thousands of things that God works, and whose working we cannot comprehend. Do we comprehend thereof not but a small piece of the matter Job: 26:14? well what wonder that we that then also here not comprehend? Parties say: we comprehend it all, we loosen the knot; I answer they do not loosen the knot, but cut it to pieces, and fall into that judgment, that they the whole dependence of the creature on God in that piece deny. Let an impartial judge what is fouler: Here to say I know it not, or to say I know it, and so with such great and divine truths to handle.

X. But must man not but be passive, and wait until God comes before him and arouses him to working? I answer thereon: the preveniences of God are twofold, either external or internal. a: What the external concerns, those we have daily: there comes before us, that we this or that must do, there our calling calls us here or there to, there falls this, there falls something else before, that demands of us, that to must do, or that to must leave: etc. that are calling voices to us, that are preveniences, that are arousings; that our hand finds to do Eccl. 9:10. b: But there are also internal preveniences of God, and those are, either Extraordinary or Ordinary. a: The extraordinary preveniences of God we must expect from above, when we to extraordinary things are called, which above and ordinary or natural reach are. As when David was called to strike with the sling Goliath: Gideon was called to strike with 300 Men against the whole army of the enemies. Then he must see and confess his impotence thereto, pray God for power and assistance, and believing wait thereon. That He must here again not be passive, but the powers that God gives him arouse, and therewith with an eye on the Lord to the work fall; so did Gideon, so did David: I come to you in the Name of the Lord etc. b: But what the ordinary preveniences concerns, in the exercising of our ordinary duties, and of those, that within our reach are, those we find in God's ordinary prevenient, concurrent and governing influences, which we at one time less, and at the other time more from God enjoy, those we must in dependence on God, arouse, and therewith seek to work, without that we after new and extraordinary preveniences of God besides those, must wait.

XI. But let us also see, how and when a man can be said, to work in own powers. Here concerning we note: a: That one today much hears speak of working in own powers, and so it seems to me, much more than these, and that well without that one that manner of speaking once understands. b: It seems to me, that one in that piece variously can speak, according as one the matter comprehends, and according as one it takes. a: In a certain respect I can say, that a man never works in own powers, and that he in own powers not work and can: man has indeed in himself no healthy own power. All power and ability that he has, he has all from God 1 Cor.4.7. What have you that you have not received? And those must God momentarily through His influence, maintain in him Acts 17:28. Now out, that principle he works, does he then work in own power? b: In another respect I can say, that man always works in own power, and cannot otherwise work, or must. By Example: When God that principle of life, that ability to be able to work, has given to a man, then that is no more God's life, God's ability, but it is my life, my ability; and that is indeed wholly distinct, from God's life and ability; for my life is finite, and always defective, and that can indeed not be said of God's life: well now, out of that principle, out of that ability, that God has given me, and that now out of that ground is mine! therefrom I work, therefrom I must work, can not otherwise than therefrom work; do I then not in that sense, out of own powers, that is out of that power, and that ability, that me now through the divine gift has become own, and out of that ground now my own power is? Indeed yes: c: But one will here ask, well is there then no sinful working in own powers? I answer yes: indeed there is a sinful working in own powers: one works sinfully in own powers, when one a: When not acknowledges, that he those abilities that he has, that he those from God has 1 Cor. 4:7. b: When he not acknowledges, that those abilities that he has, every moment from God depend, and that he no master of them is, to be able to keep them as He will. Acts 17:28. I can do all things through Christ who strengthens me. Phil. 4:13. c: When he on those abilities, that he now possesses, in the future Resolutions takes, without that he in this his dependence on God acknowledges; that reproves James, James 4:13,14,15. d: When he higher imagination of his abilities has, than those truly are, and thereon trusts, and relies. That was the sin of Peter; Though all be offended because of you, yet will I never be offended. I will go with you into death: e: When one on that imagination relies, and presumes himself. Pharaoh: I will not let Israel go. Nebuchadnezzar: Is this not the great Babylon, that I have built by the strength of my power. and f: When he in all his workings, not or expressly, or implicitly keeps his eye, on his dependence on God, and that one without him cannot do. See such, and suchlike workings, are a sinful working in own powers.

XII. See there Friends; what the extremes are wherefore we must guard ourselves, if we do not wish to dash to pieces on those rocks: Neither on the one side, that we make the creature in the least independent of God; but on the other side, also deny no secondary causes. How God, and how we work in our actions, how we therein dependent on God remain, and nevertheless proper, proximate and voluntary causes of our actions remain; That voluntary causes of our actions: How, and when one sinfully works in own powers. That we that well seek to consider and our walk accordingly seek to direct.

I. When I speak here of conversion, understand by that not an outward, but a spiritual inward conversion. That is not so much the daily or renewed conversion, as well the first conversion, by which a soul passes from nature to grace. That first conversion can be noted, either as passive or as active. We will now only speak of the passive; and of the active we will speak in the following treatise.

II. What concerns the passive conversion, that is the same which is otherwise called the regeneration (John 3:3). That is called a passive conversion, because the person therein is purely passive, and can do nothing therein (2 Cor. 3:5), not capable even to think anything good. Just as little as a dead person can do anything to revive himself.

III. That impotence of an unconverted person, to give himself a principle of life—we hold that with our whole heart against all the expellers of free will, and must maintain it against them in our treatise on theology.

IV. But one must here well attend, that one does not run to another extreme. And that one does not regard the person as a stock and block, or that it is the same as a stone. One must not cry and shout at everyone, and that continually, that the natural person is in everything impotent; that is not true. The natural person remains a rational creature, and has a natural ability to be able to work naturally in dependence on God. The Reformed Church does not deny that an unconverted person can exercise natural, civil, outward religious good works. If one unreservedly tells people this, and seeks to make them believe that they are entirely impotent, then this has the effect that they merely turn away from everything, let everything lie, and just go lie on their back, passively waiting; that is convenient for the flesh, that wants to go there. Meanwhile, one sinks so conveniently to Hell. Dear friends, although the person is bodily impotent to make himself alive from death, or to give himself a principle of life: yet he is not entirely impotent, he can do various things concerning his conversion: a. Ask what I answer, what an unconverted person can still do, dependent on God. He can do various things concerning his conversion: He can somewhat comprehend the nature of conversion at least outwardly. He can see the necessity of conversion to become happy. He can see his impotence thereto, and also somewhat experientially. He can see that his impotence does not release him from his obligation thereto. He can lay himself as a dead and impotent one before God, and earnestly beseech Him, that God would lay an almighty hand upon him, and convert him; he can use the means which God indicates thereto in His word, such as reading and hearing His word, etc. He can, as a rational creature, with his rational faculties, work thereby on his heart. He can follow the impulses of God, which God pleases to work in him. Those things he can do in dependence on God, through God's common influences, and through the common working of God's Spirit. b. He can not only do those things on that manner, but he must do them; I say once more (and that may an unconverted person well lay on his heart) he must do them. That commands him God everywhere in His word / that no one will dare contradict. Therefrom his impotence does not release him. If he does not do that, he is disobedient to God therein, and falls under the divine threatening. He shows that he not only cannot convert himself, or give a new heart: but that he also does not want to, because he does not want to use those means which God indicates to him thereto, and which are in his power. He aggravates his judgment fearfully. c. But as now at a natural person it is desperate, and hopeless, can he then boldly claim from God that He will convert him? I answer:

a. That he cannot, that is good, that I approve with my whole heart, that way struck the Church itself in Lamentations 5:21:

b. But if one now admonishes a natural person to do that, does one not admonish him to a duty and even to a high duty / why then may one not admonish him to the other duties / previously mentioned?

c. Indeed as now a natural person lays himself as a dead one before God, and beseeches earnestly for his conversion, and he refuses to use the means which God proposes to him to that end in His word, has he expectation of being heard? Does he not give reason to the Lord, to be angry over him, at least to send him away empty? Judge yourself once. Would Naaman well have been healed of his leprosy, if he had not used the means that the Prophet commanded him (2 Kings 5).

d. Indeed as now a natural person once lays himself before the Lord, and so beseeches, does he then not work out of his own powers? Indeed yes, because as long as he is unconverted, he has nothing else, now that he may / indeed not according to the judgment of those people. But God works the conversion sometimes without the use of any means, without the person stretching hand or foot thereto, yes while the person godlessly runs against it (see Isaiah 65:1). I have been found by those who did not ask after Me. We see that in the example of Paul (Acts 9), whom God converted on the way to Damascus, while he was busy persecuting the congregation.

We answer: a. That of Paul was an extraordinary conversion, ordinarily, God does that under the use of means / see Acts 2: and 4: and 10: and 16: now we must conform thereto. b. If we want to take the conversion of Paul as an example, then we must not use any means thereto, but we must go persecute the congregation of God to be converted / who will believe that? c. God finds us at means; but there not being found / God does that sometimes without means, to show that He has no need of the means / and that the conversion is actually not through the means / but through the hand of His almighty power wrought. Also to show / that the use of the means here earns nothing; but that the conversion is a gift of God's free grace. d. There is always a præcursus, a fore-working of God in all our acts.

I. First, the true conversion is attributed to God in many places in Scripture, as we have shown; so it is also attributed in many places to man himself. See Job 22:22, Psalm 22:28, Psalm 51:15, Isaiah 6:10, 19:22, Isaiah 31:6, and 55:7, Jeremiah 3:7 and 18, verse 18, etc.

II. In those places where Scripture attributes the conversion to man, much is seen in the active or actual conversion, but in man, after he has received a principle of spiritual life through regeneration, he also begins to move spiritually and begins to cooperate. Such a one begins, both in the principles and in the progress:

a: To turn away from the kingdom of Satan,

b: From sin, he breaks it off through righteousness (Dan. 4),

c: From the world, insofar as it lies in evil (2 Cor. 6:17),

d: From himself and from his own will (Matt. 16:24).

Such a one begins, both in the principles and in the progress, to turn toward:

a: To God and to His blessed fellowship; that is his end goal; he goes no further (Jer. 4:1),

b: But because God is unapproachable without Christ, he turns to the Savior (Isa. 45:22 and John 14:6),

c: Because one cannot come to Christ without faith, he turns to faith and seeks to exercise the essential acts of faith concerning Christ: "I believe; help my unbelief" (Mark 9),

d: Because faith is brought about by the Holy Spirit, he turns to the Holy Spirit and seeks Him for the spirit of faith.

e: Because the Holy Spirit uses the preaching of the Gospel as a means for the working of faith (Rom. 10), he turns to the use of the means.

A soul works in conversion precisely not always in that order; however, he will not do amiss if he works and is active in that order.

III. Now, when a godly person from that regenerated principle, or from that habitual grace which he has received thereby, is thus active; then one must not understand it as if a godly person with that habitual grace works independently of God, no less than that. Independence is an incommunicable attribute of God, which God never communicates to His creatures; He cannot, for then He would make the creature into God. But a godly person works therein dependently and in dependence on God. It is also true here (Acts 17): "In Him we live, and move." Especially it is felt in John 15:5: "Without Me you can do nothing."

IV. But let us consider that matter a little closer, and see what God does in the activities of the godly, and what they do therein.

V. What God does for the activities of the godly, what God does therein as the first cause: God gives, God creates a first principle of spiritual life in the soul of His children, a habitual grace, an ability to be able to work spiritually (Eph. 2:5,8). Then God flows continually and momentarily into that spiritual grace life with continual grace influences (John 1:16): "From His fullness we receive grace for grace," whereby the spiritual grace life in the soul is maintained (Acts 17:28), and without which that grace life cannot exist for a moment (Psalm 104:29): "If You take away their breath, they die."

In those grace influences, there is a preventing grace, a cooperating grace, and a directing grace (Phil. 2:13): "It is God who works in you both to will and to do of His good pleasure." Those grace influences of God in the soul of His people are according to the free dispensation of His sovereign grace; in one often more, and in another less, and in one and the same person, at one time more and at another time less; then falling once on one part of the spiritual life, then on another. He distributes to each one as He wills (1 Cor. 12:8,9,10,11).

According to whether the influences of God in the soul are now much or little, therefrom depend:

a: The growing, the standing still, or the declining in grace,

b: Therefrom depend the conditions in a godly person, of spiritually sick or healthy, of light or of darkness, of dead or active, of living far from or near the Lord,

c: Therefrom depend all his activities, which are accordingly heavy or light to perform, spiritual, inward, and hearty, or more dead and spiritless.

See that these are the workings of God in the soul of a godly person; without them he can do nothing.

VI. But let us now see how a godly person as a second cause, dependently and in dependence on God, works therein and must work:

a: He must, in dependence on God, awaken those grace abilities which he has received from God, and which God maintains in him through His continual influences. That is so in our natural workings; that must also be so in grace. That teaches the Word of God clearly (Rom. 12:11): "Not slothful in business; fervent in spirit; serving the Lord." (Heb. 12): "Lift up the hands which hang down, and the feeble knees." (2 Tim. 1:6): "Stir up the gift that is in you."

b: He must therewith dependently on God, and with an eye on His influences, seek to work, and thus become a proper, immediate, voluntary, and formal cause of his own actions. That is so in the natural; that must also be so in grace. That teaches the Word (Phil. 2:12,13): "Work out your own salvation with fear and trembling: for it is God which works in you both to will and to do of His good pleasure." That is, to go forth in the strength of the Lord. So the Apostle could do all things through Christ who strengthened him (Phil. 4:13). The disciples must do something, must be proper causes of their actions, but could not without Christ (John 15:5).

c: They must therewith work according to the opportunities, and after they are called here or there to it, have an express command: "Whatever your hand finds to do, do it with all your might" (Eccl. 9:10).

d: They must therewith strive to work, as those influences of God are much, moderate, or little, and very scant: How wretched it is with a godly person, yet there remains a principle of life and activity, which is never extinguished in him; then there would be a falling away of the saints. No, that seed remains in him (1 John 3:9). The influences of God also never entirely cease in a godly person; without that the spiritual life would die. Now therewith he must work even if it falls hard. See this clearly in the parable of the talents (Matt. 25): he who had only one talent, that is, who had a meager portion of grace, would not work therewith, buried it in the earth; but how did that turn out for him?

e: He must, in dependence on God, and with an eye on His influences, therewith work as well as he can; if it is not so hearty and so spiritual as he would wish, yet not stand still, but do what he can. So did Paul (Phil. 3:12): "Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend" (vs. 14): "But one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark."

f: If he is entirely powerless, is he entirely powerless; can he attest that before an all-knowing God; can he testify with the Poet that he is like a man who is powerless, cut off among the dead (Psalm 88:5,6). What then? Then yet not entirely inactive in everything:

1. See that with earnestness in yourself,
2. See this as a deadly condition in you,
3. Learn then through trembling to see your deadly impotence without God's influences, and how greatly you need them,
4. Examine once the reason for such a great and deadly forsaking of God; you will perhaps find it great,
5. Humble yourself before God over your sins, whereby you have given the Lord reason to deal so with you, and seek reconciliation therefor in the blood of the Mediator,
6. Seek to lay yourself down in your condition before God, and beseech Him for greater influences of grace,
7. If that also cannot be, yet show only your condition to the Lord, and attest that it grieves you.

g: Extraordinary cases come to a Christian, which are above his ability and reach:

1. Examine whether that is truly so, or whether your proud heart makes you believe that only to be excused from the work,
2. If it is truly so, attest your impotence before God, that in you there is no strength against such a great multitude,
3. Pray for extraordinary strengths and influences, since God calls you to extraordinary matters,
4. Stir them up, and seek to work therewith in the strength of the Almighty; so did David against the giant Goliath, so Gideon, Jehoshaphat (2 Chron. 20:12), and others.

See thus works a godly person in dependence on God.

VII. But when does a godly person work in a sinful way in his own strength? Answer:

a: When he does not recognize that he has all the abilities he has, both in nature and in grace, from God, and that out of free grace. See 1 Cor. 4:7.

b: When he does not recognize that he is continually dependent on God in everything, and with the habitual grace cannot work as independently of God. See John 15:5.

c: When in all his workings he does not continually keep his eye on God's influence, and places all his strength therein (Phil. 4:13).

d: When he takes resolutions in the future to do or to leave something without including God's cooperation. See James 4:13,14,15. That was the sin of Peter (Matt. 26:33,35).

e: When one boldly undertakes things above our ability, on one's own imaginations which one has of oneself; that was the sin of the two sons of Zebedee (Matt. 20:22).

f: When one through God's strength and influence has accomplished something great, and attributes that to oneself, etc. Then one works in a sinful way in one's own strength.

VIII. But let us answer some objections that could be made here; they may give some light to the matters.

a: Someone might bring up here: Since we can do nothing without Christ (John 15:5), and the Reformed Church teaches that there is a præcursus or a preceding working of God: is it not better then that a Christian be passive, keep still, and wait for that preceding working of God? I answer:

1. To be inactive is a condition that a Christian should not stand in, but which he must flee.
2. A godly person cannot be entirely and outside all activity; he has a principle of life, and life is working out of an inward principle whether with or without consciousness.
3. One has a wrong idea of the preceding or coming-before grace. One understands it as something that comes to us from outside; but it is always more or less in the grace influences, whereby God keeps the life of grace alive in us. Therein is indeed a preceding working, a cooperating working of God; therein we must pay attention and seek to work therewith. "Since it is God who works in you both to will and to do of His good pleasure. Work out your own salvation with fear and trembling" (Phil. 2).

b: But someone might perhaps bring up: Well, when a Christian is entirely dead and spiritless, is it not better that he sit still, and for that time be inactive, than that he bring such a dead and spiritless heart before God, and perform his duties so woodenly, heartlessly, and spiritlessly? I answer:

1. If you consult with flesh and blood, it will say yes, for the work then falls hard, and so one is excused from it.
2. Is your heart now so dead and spiritless as you imagine; does your deceitful heart not make you believe that only to be excused from the work?
3. Have you ever tried it? Perhaps it would go better than you think. Yet:
4. Is your heart now so dead and spiritless, who knows how it will be if you once set to work and try? Would it be the first time that you began dead, and your soul was revived under the work? Indeed no.
5. There is always still life and activities in your soul; work therewith, as well as you can; it will be more pleasing to God than that you neglect it. Think of the parable (Matt. 25).
6. If you concede that so (be warned), it will become worse from time to time; if you are still in a moderate condition, your heart will again make that exception; you will be excused from your duties and drift far from the Lord.
7. What ground in the world do you have that you will receive greater influences of grace in your idleness than when you set to work what you still have?
8. God knows how long your deadness will last; must you then be inactive and without exercise of duties, then you can begin to live like a beast.

c: Yes but, I am so distressed to work in my own strength, and yet if God does not come before me, and does not stir me up to work, then I work in my own strength. I answer:

1. I have shown wherein that sinful working in one's own strength consists; a godly person must beware of that.
2. There are always more or less preventions, preceding workings of God in those influences of God in the soul, whereby the spiritual life of grace is kept alive; therein you must pay attention and seek to work therewith, and not expect others from outside.
3. Do you work in your own strength, when you work out of that grace principle which God has laid in your soul through regeneration? Do you work in your own strength, when you work out of that grace principle which God keeps alive in you through His continual influences? Do you work in your own strength, godly one, when you work therefrom dependently on God, and with an eye on His influences? If that is working in one's own strength, then I would like to know when one does not work in one's own strength.
4. Have the godly of whom the Bible speaks so complained about that working in one's own strength; have they recognized such working, as we said just now, therefrom? Does the Word of God recognize such therefrom? Indeed no: well whence then that complaining?
5. I have long noticed that under that pretext of working in one's own strength, snares lie hidden, and that thereby many a godly person entangles himself, and thereby is deterred from the exercise of his duties. For example, the time of separation for a godly person is there, or God calls him here or there to it; you will set yourself to the work: but you step back and say, see! God does not come before me, I am not stirred up, I will, I would work in my own strength. There stands the work, and there nothing is accomplished. O great snares of Satan! to hinder a godly person in the godly exercises of his duties.

I. First, let us consider the condition of a godly person.

II. A godly person is in a miserable condition when he lies under heavy sins; when he lies under a chain of sins; when he is dead, spiritless, and inactive; when he has fallen far away from the Lord and His sweet fellowship.

III. The question is whether the soul, when it is in such an unfortunate condition, has the freedom to approach God and Christ. I answer: Many godly persons in such a sorrowful condition dare not; they dare not venture it.

IV. We believe that a godly person, however great and sorrowful his condition is or may be, not only may but must approach God. For: a. God never forbids it to His children in their deepest misfortunes, but invites them to Him in them and commands them to come to God in them. See Isaiah 45:22: "Turn to Me and be saved, all the ends of the earth." Isaiah 1:18: "Though your sins are like scarlet, etc." Genesis 3: "Adam, where are you?" "Return, you backsliding children, and I will heal your backslidings," Jeremiah 3:22. Isaiah 63:11. Jeremiah 3:1: "You have played the harlot with many lovers; yet return again to Me." "You, therefore, who have committed adultery with many lovers, return to Me." Yet b. Whatever keeps us from God—whether enemy, devil, world, or our own flesh—is an enemy. c. It is against the nature and character of a godly person and of spiritual life that it can endure without God. See Psalm 42:1-2: "As the deer pants for the water brooks, so pants my soul for You, O God. My soul thirsts for God, for the living God." Psalm 63:1: "O God, You are my God; early will I seek You; my soul thirsts for You." Psalm 84:2: "My soul longs, yes, even faints for the courts of the Lord." d. Godly persons in their deepest misfortunes have not stayed away from God, but have approached God as they were. See David in Psalm 32 and Psalm 51; the prodigal son in Luke 15; the tax collector in Luke 18; Peter after his grievous fall from sin, etc. e. The soul of a godly person may wrestle a little with the Lord in that misfortune, but if he persists, he overcomes. See this in the aforementioned examples; see this in the Canaanite woman in Matthew 15. f. If we now all stay away from God and Jesus, who will, who can help us besides the Lord? That is to forsake the fountain of living water, to hew out cisterns for ourselves, broken cisterns that can hold no water (Jeremiah 2:13). See Zechariah 13:1: "In that day a fountain shall be opened for the house of David and for the inhabitants of Jerusalem, for sin and for uncleanness." Will one who is all wounded and defiled run away from the fountain that is opened for the house of David and the inhabitants of Jerusalem against sins and uncleanness? See Zechariah 13:1. Will one who is all sick run away from the Physician? Matthew 9. g. Not wanting or daring to come with the calling and invitation is disobedience and distrust of the divine goodness and promise. "All day long I have stretched out My hands to a rebellious people," Isaiah 65:2. The Savior complains in John 6: "You are not willing to come to Me that you may have life." h. God often places the greatest honor and glory of His free grace in receiving the most miserable and making them objects of His love. Harlots and tax collectors go before into the kingdom of heaven (Matthew 21:31). See this in the example of Paul in 1 Timothy 1:13, 16: "Mercy was shown to me, who was the chief of sinners, that in me first Jesus Christ might show all longsuffering."

IV. But another question from a godly person: When the soul is in such a naked and sorrowful state, would it not be safer to wait until he finds himself in a better condition than to come before the Lord with such a dead and spiritless heart? I answer: a. How longer waiting, how more dangerous; how your condition worsens, and the evil creeps more and more into the soul. There is danger in delay. b. Will your condition improve through idleness and staying away from God in death, and that against His command? Who can help you but God! And will you move the Lord to it with disobedience to His command? c. God shows you the way by which your condition must be improved, namely: to approach Him, to seek Him, to come naked to God and He will come to you (James 4:8). "You will seek Me and find Me, when you search for Me with all your heart" (Jeremiah 29:13). "I did not say to the seed of Jacob, 'Seek Me in vain'" (Isaiah 45:19). "Seek, and you will find" (Matthew 7). d. Descend deeply into your heart, however evil it is; you will still find life there, and although God's influences are still so little, they are not entirely absent: work with those small beginnings as well as you can with an eye on God. "Do not despise the day of small things" (Zechariah 4:10). If you have but one talent, do not bury it in the ground (Matthew 25). e. If you do nothing, at least show the Lord your form and how sorry you are that you cannot. Further things have already been indicated in the previous section.

V. But a further question: Whether the soul of a godly person, when it is in such a condition, may not approach with as much boldness to God as when it is in a blessed and desired condition? I answer entirely no; no less than that. A godly person must approach God in such a condition in a manner that corresponds to his condition. He must be small, contrite, and humble, with confession of his sins and of his condition; with acknowledgment of his evil and damnable worthiness. He must come with shame like a worm crawling before the feet of the Lord Jesus. For a. Because this is required by the awe of God's awesome majesty; who can allow such great boldness in approaching God when the soul is so wretchedly disposed? Isaiah 6: The angels themselves cover their faces with their wings. b. This would run counter to God's holiness. God has a natural aversion to all that is sinful, especially to all that is sinful in His children; that flows from His nature; God cannot do otherwise. See Habakkuk 1:13: "You are of purer eyes than to behold evil, and cannot look on wickedness." Who can endure that? Psalm 5:4-6: "For You are not a God who takes pleasure in wickedness, nor shall evil dwell with You. The boastful shall not stand in Your sight; You hate all workers of iniquity. You shall destroy those who speak falsehood; the Lord abhors the bloodthirsty and deceitful man." Now the godly person is conscious of that; must that not somewhat hinder his boldness in his approach to God? Psalm 99:5: "Exalt the Lord our God, and worship at His footstool—He is holy." Isaiah 6:5: "Woe is me, for I am undone! Because I am a man of unclean lips." Isaiah 59:2: "But your iniquities have separated you from your God." c. Because God is greatly provoked by the sins and sinful condition of His children (Psalm 74:1: "Why does Your anger smoke against the sheep of Your pasture?"). Now a child with so much boldness approaches his father when he knows that his father is angry with him and stands with the rod in hand? d. God marks it as a very sinful defect in His people and complains bitterly about it when His people are not utterly affected by their sins and sinful condition, and do not humble themselves with shame over it. See Jeremiah 3:3: "You have the forehead of a harlot; you refuse to be ashamed." Jeremiah 8:12: "Were they ashamed when they had committed abomination? No! They were not at all ashamed." One of two things is true: humiliation, humbling, shame over sins come into play or not; if not, how then does the word of God insist on it everywhere; if they do come into play, when then better and more fitting than when a soul is in such a condition? e. See the example of all the saints; when they were in a sinful condition, they approached God with the utmost humiliation, humbling, and shame, and did not just boldly approach. See it in the example of David (Psalm 32 and 51); of Ezra (Ezra 9 entirely, and especially verse 6); see in the prodigal son (Luke 15); in the tax collector (Luke 18); in Peter, etc. f. God has approved such approaches to Him and given a blessed outcome upon them; good fortune in the above-mentioned examples is evident. g. Nature itself teaches that. Will a child who has greatly provoked his father and is still sinning approach his father with so much boldness as when he has been obedient? And if a child did so, would that be his virtue? Certainly not.

VI. But let us now see how the soul of a godly person must act in its approach to God when it is in a good condition.

VII. A godly person is in a good condition: When he receives much influence of grace from God; when he lives near God; when he lives tenderly and close to his heart; when he is very active; when he can perform his duties heartily and spiritually; when he edifies through his conduct and uplifts others.

VIII. Then the question falls: Whether the soul of a godly person, when it is in such a condition, can approach God with no more boldness than when it wrestles with such unfortunate misfortunes? I answer yes. And that is evident: a. From 1 John 3:20-21: "For if our heart does not condemn us, we have confidence toward God." b. From God's awesome majesty; the better the soul is disposed, the more fittingly before the high God (Micah 6:6, 8: "With what shall I come before the Lord, and bow myself before the High God? ... He has shown you, O man, what is good; and what does the Lord require of you but to do justly, to love mercy, and to walk humbly with your God?"). c. That teaches us the nature of God's holiness. The holier, the more tenderly a soul lives before God, the more it becomes conformed to God's image and to God's holiness, and the more God must love it according to His holy nature and can allow it nearer to His intimate fellowship. The soul of a godly person knowing that can certainly approach God with more boldness. d. God shows expressly that He, in the approach of a soul to Him, is concerned with the condition. How Israel had to prepare itself before they could approach God to receive the law (Exodus 19). See Isaiah 1:16-18; Psalm 45: "Forget your own people also, and your father's house; so the King will greatly desire your beauty." See the wedding garment in Matthew 22 (read Revelation 19:7 and many other texts). If that is so, the soul must approach God with more boldness. Yet e. That holy and tender condition in the godly person is God's work in them; God has wrought it in them (see 1 Corinthians 4:7: "For who makes you differ from another? And what do you have that you did not receive?"). Now the soul knows well that God must necessarily love His own work, and that increases its boldness. f. God declares clearly in His word that the virtues of His children and their good condition, however imperfect it is and may be, are acceptable to Him. Proverbs 22:11: "He who loves purity of heart and has grace on his lips, the king will be his friend." Isaiah 56:7: "Their burnt offerings and their sacrifices will be accepted on My altar." Psalm 69:31-32. 1 Timothy 2:3; 1 Timothy 5:4; Acts 10:35. Ah, that the Lord Jesus is ravished by them and His heart is taken captive by them. "Turn Your eyes away from me, for they have overcome me. You have ravished my heart with one look of your eyes, with one link of your necklace" (Song of Solomon 6:5; 4:9). But can that do otherwise than increase their boldness in their approach to God? g. The virtues of the godly and their tender condition have the greatest promise in the word everywhere. See among many other places Isaiah 1; and 56; and 58; and 62. Must that not again awaken their boldness? It is undoubtedly true that when the godly are in such a desired condition, they can best see and discern their state of grace. "By their fruits you will know them" (Matthew 7). "Show me your faith without your works, and I will show you my faith by my works" (James 2). But that must necessarily increase their boldness. See on such and similar grounds, we believe that a godly person can and may approach God with more boldness when he is in a good condition than otherwise.

IX. But let us answer one or two objections that a godly person could make against this.

X. A godly person could say: If our better or worse condition can and may be a reason for us to approach God with less or more boldness, then the ground of our boldness is at least for a large part in us, and not in God's free grace and in the righteousness of Christ; and then our good condition becomes more or less a ground on which we rest. I answer, friends, let us distinguish well here and not confuse one with the other. a. The original ground of our boldness in our approach to God is God's free grace. b. The meritorious ground is solely the righteousness of Christ, and in that our good condition has no part at all. c. But that does not prevent the soul, for the above-mentioned reasons, from being able to approach God with more boldness. Those reasons are not reasons of merit; but they are reasons of fittingness, and they flow from the nature of the matter itself. See the above-mentioned reasons; you will find that. d. And as for our virtues and our good condition, they can and may to some extent be a ground of our rest. Not meritorious, no less than that; that is solely Christ's righteousness; but to bring the soul of the godly to rest for the above-mentioned reasons, and also become grounds of his rest. By example: I see from my works and condition the certainty of my state of grace; thus in that regard, my works and condition become the ground on which I become assured that I possess grace. Though various grounds on which a godly person can rest, which do not harm God's free grace and Christ's righteousness in the least, but necessarily include them. For example, the promise of salvation that God has made to faith is the ground of my assurance that I will be saved; though it is faith, etc.

XI. But take one who is convinced and seeking godly: They are completely stripped and shaken out of everything; they are small and humble; they have a burning desire for the Lord Jesus and His fellowship; they seek their God walking and weeping; they wrestle earnestly and with many tears with the Lord; if they persist, they overcome. But that must be evident from the text. c. A godly or convinced person who is so active has good reasons to be content with it. Because he sees that he exercises those activities which God has ordained as means to that end, and to which He has made the promise, and on which he can believingly wait. Besides that those activities are activities in the godly person that are wrought in them by the saving operation of the Holy Spirit.

XII. But let us answer some objections that are raised against this.

XIII. An objection: Here our rest is placed in our condition. I answer: If you want to speak of the grounds of our rest and boldness to God, distinguish carefully. The original ground of our boldness is God's free grace; the meritorious ground is Christ's righteousness; but our condition can be a secondary and subordinate ground, not of merit, but of fittingness and encouragement. As seen in the above reasons and examples.

XIV. Another objection: This places the grounds of our rest in our works and activities. I answer: a. Those who want to make anything meritorious or place any merit in it, and rest on it as such, are to be warned against it. b. But one must be careful not to make convinced and seeking souls dislike those things, by often saying it does not consist in that, you must not seek it in that. It does consist in that, and they must seek it well in that. Not to place any the least merit in it; but because God has ordained that as means to come to God and His fellowship thereby, and has made promise to it and upon it; that is so clear from the word that it needs no proof. c. A godly and convinced soul that is so active has no less reasons to be content with it. Because it sees that it exercises those duties that God has ordained as means to that end, and to which He has made promise, and upon which it can believingly wait. Besides that those activities are activities in the godly person that are wrought in them by the saving operation of the Holy Spirit.

I. What passive waiting is.

Passive waiting seems to consist in this: That the person who has received the principles of a natural or spiritual life from God, and which He maintains in him through His continual influences, is thereby dependent on and reliant upon God, cannot or may not work; without being prompted thereto by new and extraordinary preventions and awakenings. And if he works thus, then he works in his own strength.

II. We are willing to grant that the greater and more the influences of God are in nature and grace, in His providence, the easier, readier, and more spiritually the person can work. The word teaches us this; our experience teaches us this. But that is the question: whether the person, with that life which he has received from God in nature or grace, and which God maintains in him through His continual influences, can and must work, dependently on God, whether those divine influences are many or few, without having to wait for such extraordinary preventions and awakenings? We think, with all orthodox theologians, yes.

III. But let us prove this matter clearly and simply.

1: Such passive and inactive waiting must (as far as I know) not be found in the whole Bible; there are texts that seem to point to it: but rightly examined, they say no less than that. Ah! It is dangerous to set up a doctrine entirely outside the word, and to bring people to it, as if it were a principal piece of salvation.

2: Such extraordinary preventions and awakenings are not absolutely necessary to be able to work. I grant that when those influences in nature or grace are many and great, the person can work easier, readier, and more spiritually, as said above: But I cannot see at all that he could not work at all outside of them. Is life in nature or grace not a working, not a working from an inward principle? vita non est absque vivere. Not only the ability to work, but the activity itself, in which life consists, is maintained in us through God's continual influences. A living creature cannot be without life for a moment, then he is dead; that is not only in nature, but that is also in grace. Can a godly person be dead and without life for even a moment? Then one posits no falling away of the saints? Well, he has life, he has life in nature or grace; is that maintained in him through God's influences whether great or small, whether the influences in him great or few. Can he not work therewith dependently on God? Though not with so much spirituality and strength as otherwise? Should the servant who had only one talent be idle and bury it in the earth? Matt. 25:18.

If a godly person does not work with that life and with those influences whether much or little, dependently on God, then he a: Does not do what he can, he can work dependently on God therewith, our clear experience teaches us: A natural person works therewith, dependently on God, daily; the godly do that too, as well as they can. Is that not heavy to be able and not to want. They b: are thereby disobedient to God's commands; God commands that you put a little talent to usury, and you do not, you despise the day of small things, you let the graces that are in you be idle in you.

c: What are God's promises of such extraordinary preventions and awakenings: I read well that God promises to His children the influences of grace, when they have been scanty for a time in the godly, that He will sometimes increase them, and make them more abundant, and grant an abundance of spirit to them: But that increase of spirit must be sought in the influences from within, that they become more and stronger, and not in an extraordinary working of God's Spirit, which comes from outside, and is distinct from those inward influences. A godly person can often not even notice that increase of influences from within, and if he were to work therewith, give wrong names to it, as if he then worked in own strength. And only constantly look out and wait for such extraordinary preventions from outside.

d: Must a godly person not work, work no longer, when there are no such extraordinary awakenings of God from outside, he will have to be inactive most of the time of his life, if he has his set times of separation not observe, not exercise his preventive duties, and he will have to live like a beast most of the time of his life; as some godly have complained when they were disentangled from those snares.

e: If there are such extraordinary awakenings and preventions, by which he is awakened to do or leave something; how will he know whether those preventions are from God's spirit or from a false spirit? How will he know if they are strong enough to work with or not? Must he not awaken them dependently on God and seek to work therewith? Yes indeed: well now, let him do so with his spiritual life, and he will be able to work. Even more, make our proud and elevated heart difficulty to work outside those extraordinary preventions; it will soon advance the parts, that those extraordinary preventions are not strong enough, that they run danger to work in own strength, and under that pretext excuse himself from his duty again; and that will become worse from time to time.

f: Is a godly person set on more spirit and influences from God; the way thereto is: Not that he waits with small graces to work; but that he seeks to work with the least graces dependently on God and with looking upward.

g: God then does not achieve His purpose, neither in nature nor in grace. In nature God gives to the person a principle of life, maintains it in him through His continual influences; not so that he would be inactive and idle, but so that he would work therewith dependently on God. In grace God gives to His children a principle of spiritual life; maintains it in them through His continual grace influences, not to sit still and inactive; but to work therewith dependently on God. We are created in Christ Jesus, not to sit still and wait passively; but to good works, which God has prepared beforehand, that we should walk in them Eph.2.10. Because it is God who works in us both to will and to work; therefore we must work out our salvation with fear and trembling Phil.2.12,13. See Isa. 5.1-6.

Being entirely inactive is absolutely impossible for a rational and living creature. What is life? That: working from an inward principle, ergo that is working; A living person always works, either with his body, or with his soul, or with both, or with consciousness of his activity, or not. If that activity ceases, he is dead. The same for a godly: He has a spiritual life, which consists in spiritual activities, there can be no life without activities, much or little: If they entirely cease he is dead.

The Bible marks inactive being, passive waiting not as a good state, but as a very bad state, which a godly should not stand in, but which he must flee: You will not come to me, that you might have life. How often have I wanted to gather your children as a hen gathers her chicks under her wings, but you would not. Be not slothful in business but fervent in spirit serving the Lord; lift up the slack hands and the feeble knees. Awake you who sleep, and arise from the dead Eph.5.14. And such a state is now praised as the best, one must stand according to it. Does the word of God speak so?

That feeling of having to be inactive, and only wait passively until God comes to us in an extraordinary way, is:

a: the same as the feeling of the Quakers and Spiritists, as far as I can see,

b: tends, if that rule is followed, to the ruin of families, of the Country, and of the Church. Of families: For example: my calling, in which God has placed me, necessarily calls me to perform this or that work, it allows no delay: I have no extraordinary prevention or awakening thereto. I may not work without it, or I work in own strength. I am a member of the State; I am called to a State meeting, where necessary matters are to be decided, which allow no delay; I have that awakening thereto not: what will become of it? I am a Preacher; I must preach, the clock is ringing, I have that extraordinary prevention not: what shall I do stay sitting, and wait for it, the whole public worship is upset; and all who work thus are absolutely unfit to perform their service. If I go without that extraordinary prevention and awakening thither in the powers of the Lord, I work, I preach, I pray: I do everything in own strength, and it is sinful in all that I do. Where will that lead?

c: That seems to me wonderful to set up, full of: is that, that I cannot notice, that those people who seem to set that up, do not work according to those grounds themselves. Do they not in the Domestic, not in the Worldly etc: well wherein then lies the secret? Is a person in the natural so well not dependent on God, as in the spiritual? why not come out and say it as one means it? then we can judge whether they differ from the common feeling or not; if not, we will rejoice: but why so many positions and expressions that give occasion to think that of them? why then that separation, and condemnation of those who will not work according to those grounds? why even that bitterness against them?

d: That feeling in these and similar positions, essentially and fundamentally differs from the old theologians, or not: God preserve them therefrom? that they would essentially differ, and deviate in fundamental pieces from the Doctrine of the Reformed Church. If the difference is not essential; well how can one get it from one's mind, for a piece that one even judges not to be essential, to bring so many movements, so many divisions, so many confusions and disturbances, so many unlovingnesses, so many bitter condemnations into the Church, to an unthinkable disadvantage of the community.

But someone may say: if you work outside those extraordinary awakenings and preventions of God, then you work in own strength. I answer/ well work I in own strength: a: If I work from that living principle that I have received from God: b: If I work from that principle, that God momentarily in me through His influences maintains; c: If I work therefrom dependently on God. d: Well why work I more in own strength, if I work in that way from that inward divine principle, than if I work from an extraordinary prevention of God outside that; if both are truly, are they not both from God, and whatever I work from, I work from a divine principle and dependently on the Lord. I can see no reason for it in the whole world.

V. But as the Holy Word knows nothing of a Passive and Inactive Waiting. So the word of God well mentions a Working waiting, and a passive waiting.

The word הוק in the original language waiting translated, that says an active waiting, an expecting with great desire, and with exertion of the faculties of the soul Jer. 14.19. Has one waited for peace. Our German word waiting on itself, that says an active waiting b: When the Holy Scripture uses the word waiting, see it generally on the watchers on the walls or towers, or on servants who wait on their Lords, and therein is no less than a Passive waiting, but indeed an active waiting, and that with exertion of all strengths. See this Isa. 62.6. and many other places. c: As often as the Holy Scripture speaks of the holy and godly waiting, it shows that it understands thereby an active, and a passive waiting. a: The Holy waiting, that includes, a knowledge of the object of our expectation, namely: God, His blessed communion, and His promises made to His Church and children: So it must expect something, and that I must know b: A holy approving and approving thereof, so that I delight and take pleasure in it 2 Sam. 23.5. Therein is all my salvation and all desire, until He makes it sprout. c: A desire and burning longing for the thing one expects. See Job. 6.8. Oh that my request would come, and that God would give my expectation Isa. 26.8. We have also waited for You in the way of Your judgments, O LORD: to Your name, and to Your remembrance is the desire (of our) soul. Rom. 8.19. With outstretched head expecting the revelation of the Children. Mic. 7,7. I will look out for the Lord, I will wait for the God of my salvation, my God will hear me. d: A trust that the hoped-for thing will come, and that God will fulfill His promise: Therefore the expectation is bound to the hope. See Job. 4.6. Was not your fear of God your hope? and the uprightness of your ways your expectation? Isa. 51.5. On me shall the islands wait, and on my arm shall they hope. Psa. 71.5. You are my expectation O Lord LORD; my trust from youth. e: A continual and earnest use of those means which God has appointed for obtaining that matter, and on which He has made His promise. Prov. 21,25. The desire of the slothful will kill him: for his hands refuse to labor. Therefore: Wait on the Lord, and keep His way; Psa. 37. vs.34. therefore seeking joined Lam. 3.25. the Lord is good to those who wait for Him, to the soul that seeks Him. See also Psa. 69:7. f: A patient submission, not to want to limit God in time, and place, and in measure, of the fulfilling of His promise: Isa. 8.17. Therefore I will wait for the Lord, I will expect Him. Hab. 2,3. If he delays, wait for him, he will surely come. Psa. 62.6. O my soul, wait upon God: for from Him is my expectation. g: Prepare and ready everything thereto, to be able to receive God in His favor, and in the fulfilling of His promise; as a Woman does, who expects her beloved Husband from distant lands; or as a Bride who expects her Bridegroom, Rev. 19.7. The marriage of the Lamb has come, and His wife has prepared herself. h: A continual standing on watch and looking out to the Lord; a watching for the coming of the Lord: Matt. 24,43. Luk. 12:35,36. Mic. 7,7. I will look out for the Lord; I will wait for the God of my salvation, my God will hear me. See there my dear Friends, such an active, such a passive waiting, that is the right holy and godly waiting; the Holy Scripture knows that well.

V. But someone may perhaps say: if you work outside those extraordinary awakenings and preventions of God, then you work in own strength. I answer/ well work I in own strength: If I work from that living principle that I have received from God: b: If I work from that principle, that God momentarily in me through His influences maintains; c: If I work therefrom dependently on God. d: Well why work I more in own strength, if I work in that way from that inward divine principle, than if I work from an extraordinary prevention of God outside that; if both are truly, are they not both from God, and whatever I work from, I work from a divine principle and dependently on the Lord. I can see no reason for it in the whole world.

I. The matter that we here zealously shall try to investigate is: Whether the Gospel only promises, and the Law only commands. Or whether the Gospel has only promises, and no commands; and whether all that commands and orders is Law, and belongs to the Law.

II. What that matter concerns, we know that great men, for whom we have much esteem and respect, are of that opinion: That there is also in that opinion no great difficulty, if one is otherwise orthodox, and draws no evil consequences from it, as those men also have not done. However, we doubt whether that opinion is sufficiently founded on the word of God; at least, we cannot yet see it, and the contrary seems to us to appear. We cannot yet agree with it.

III. In the contrary: In all the places where the word "Gospel" occurs in the New Testament (but one excepted, namely: Mark 1:1, where "the beginning of the Gospel" means the history of Christ), the word Gospel means: The whole doctrine of salvation, along which God after the fall wants to bring man to his eternal fellowship; especially as that would be revealed in the New Testament. Now that doctrine of salvation does not contain only promises; but also commands, not only what God would give to man; but also what man would have to do; not only reconciliation with God in justification, but also sanctification.

Yet the places, yet the time, allows us not to fetch all those places, that would also be tedious; but see from all, some: Matthew 4:23 and 9:35, Christ is said: to have preached the Gospel. But read in the Gospel histories Christ's preaching; you shall find that he not only preached promises, but also commands, duties, and even mostly duties; and that was preaching the Gospel. I read Matthew 24:14, that the Gospel of the Kingdom must be preached over the whole world; but was that only the promises, or was that the whole doctrine of salvation? And has that also not been preached over the whole world? Mark 16:15 says the Savior to his disciples: Go into the whole world, preach the Gospel to all creatures. Were that only promises, have the Apostles doing that, preached only promises? Read their sermons and epistles. Even the Savior not further in that place, what he also relates to the Gospel: He who believes and is baptized shall be saved. Romans 1:1 says Paul that he was separated to the Gospel of God; was that only to the promises? Romans 10:16, they have not all been obedient to the Gospel. But obedience has its regard not on promises, but on duties, which one obeys. Romans 11:28 reads of enemies concerning the Gospel. But the least are that of the promises; but indeed of duties. Romans 2:16 says Paul, that Christ shall judge according to his Gospel. Is that only or mainly according to the promises? Galatians 2:14 speaks of walking rightly according to the truth of the Gospel. Is that according to the promises? etc. He who has desire to see all the others, shall (as I think) find it there also thus.

Well now friends, since the Holy Spirit in all places by the Gospel understands not only the promises, but the whole doctrine or way of salvation, which contains not only promises, but also commands; well how can one then say that the Gospel only promises, and does not command?

V. Yet that not only, but that is noteworthy; that, where I know no one text occurs where the word Gospel is drawn only to the promises, I nevertheless find texts where it is drawn only to duties. See Luke 3:18, where of John the Baptist is said: He then also yet many other things exhorting, preached the Gospel to the people; Therefore there is exhorting to duties to preach the Gospel, without once mentioning promises.

See also Titus 2:11,12. The saving grace of God (that is surely the Gospel) has appeared to all men: And teaches us, that we denying ungodliness and worldly lusts, should live soberly, righteously, and godly in this present world. Only duties, no promises. Thus we read of a law of faith in opposition to a law of works, Romans 3:27; of a commandment of faith, see 1 John 3:23; of an obedience of faith, Romans 1:5; of an obedience of the Gospel etc., which expressions all have their regard on duties, not on promises. I bring those places not to prove that the Gospel only contains duties, no less than that; I think that there only a part is put for the whole, and that there also the promises of the Gospel must be understood. But at least those texts prove that the commands are a part, and indeed a main part thereof.

VI. Yet if now still texts (beyond my thoughts) were brought forward, where the Gospel is drawn only to the promise, aware that the above-mentioned matter is not thereby refuted, because then a part of the Gospel is named for the whole; then the commands would also have to be understood thereunder. No one must take it ill of me that I speak thus; similar ones we have just shown as proof of the contrary from the texts Luke 3:18; Titus 2:11,12.

VII. But not only that the Gospel also has commands, and those also belong thereto, but also the Law, which commands not only, but which promises also, see Leviticus 18:5. Which man shall do them, he shall live by them, Galatians 3:12. The righteousness which is of the Law speaks thus: The man that does these things shall live by them. In so far one may say that Law and Gospel are alike, that they both have promises and commands.

VIII. But now, what shall one hold of the opinion of the learned and godly Mr. Professor Witsius, who thought that one might say: That the Gospel strictly speaking, purely consists of promises of grace and glory. I gladly acknowledge that that saying of that learned man is much softer, that I also have taken trouble to unite my heart therewith, yet more, because that man had a good aim therein; but until now I stand before it, because I can find no one place where the word Gospel is limited only to the promise, where shall I then find that narrow sense? If there were such a single place found, that would not be able to prove it, because often a main part is put for the whole. If one seeks that in the word "Gospel," well that means a good and glad message, well now, that remains the Gospel, even if one understands thereby the whole way of salvation, the proclamation thereof is a glad message for the sinner, who thereby is made known that there is a way of salvation, and indeed such a desirable way.

If one seeks it in the places Jeremiah 31:33 and 32:38,39,40, those show and speak singly and only of promises of the covenant of grace; but that says not that there are also no conditions: in other places those same things occur as conditions, and indeed all as conditions, without there also coming promises in that place; those places therefore say not that there are no promises in the covenant of grace, thus also in those places not the contrary. Here we speak not of the covenant of grace, but of the Gospel and what this contains.

IX. I know well that one says: It is not the Gospel that commands; but that is the Law, adapted to the Gospel and subservient thereunder. We have shown above that it is the Gospel which commands, and that the commands must be brought to the Gospel. Would one ever think of that exception, if it were not to hold one's thoughts upright? It gives much obscurity in the matter, and it is much clearer to understand, if one also ascribes commands to the Gospel according to God's word.

X. But someone will perhaps think, if one thus posits that the Gospel also commands, that there are Gospel commands or commands, does one then not run too far to our parties? Does one then not mix Law and Gospel too much with each other? The covenant of grace with the covenant of works? Does one make no mixture of those two? Does one not harm the doctrine of free grace, and of the righteousness of Christ? I answer, in the least not. Those theologians who posit that are years long as pure as the others, and are as anxious for those things as they: Those seek not to separate and divide Law and Gospel from each other, no, those must remain united; but those seek to distinguish them well, as also the covenant of works from the covenant of grace: Those acknowledge no other ground of salvation than free grace, and the righteousness of Christ, with exclusion of all works or merits. Never have those theologians, who were of other thoughts, and remained orthodox, been suspected thereof; but they seek only to distinguish Law and Gospel rightly, well, and according to God's word: And then one must not distinguish thus, that the Gospel only promises, the Law only commands; that runs, as we have shown above, against the word of God. But one must seek it in the way and manner how the Law, and how the Gospel commands, and how the Law, and the Gospel promises. That differs a heaven's breadth, and as light and darkness from each other. That I shall later show you. a: That the Law commands, that it commands, that man must do that out of own powers: but the Gospel commands not only, but promises also powers thereto to give, and forbids us expressly to work in own powers. That differs infinitely much. b: The Law requires an all-round perfection, and that in parts and in degrees: The Gospel requires a perfection in parts, and that he in degrees must pursue perfection. c: The Law requires of us the duties, to earn salvation thereby for us, Leviticus 18; Romans 10. The Gospel teaches us that Christ has earned that perfectly for us, that we with our works cannot at all earn; but commands those as duties of gratitude. d: According to the requirement of the Law, the good works are own righteousness and our own merits, the ground of our salvation: But according to the Gospel, the ground of our salvation is only God's free grace, and the righteousness of Christ, and our works are proofs of our grace state. e: The Law promises upon a meritorious work: But the promises of the Gospel have not the least regard on any of our meritoriousness; those are given not for, but upon our work solely and only out of free grace, for the righteousness of Christ. See there friends, the clear, distinct, and essential distinction between the Law, and the Gospel. Let an impartial one judge, whether that doctrine harms free grace, or the righteousness of Christ? See there the grounds why we until now cannot go over to that opinion.

XI. But nowadays people are found who run quite a bit further, and say things that those times have not thought of; yes that those would shudder at. One would long well make a fundamental article of it, that one must believe that. Those people would judge those, who for so many essential reasons mentioned above cannot be of that judgment, that the Gospel only promises, the Law only commands, as if those were blind, had no Gospel light, did not understand the course of the Gospel, mixed Law and Gospel with each other, sought to erect another covenant of works, etc. Well my dear friends where does that lead! Is that no running, what is it then?

XII. From that thesis: The Gospel does not command, that promises only; one seems to draw that one long the godly so strongly must not urge to the exercising of duties of godliness; for we live now under the Gospel, and that has no commands: That is legalistic, and not according to the course of the Gospel. Therefore one does no earnest exhortations, one dares scarcely earnestly urge to a duty; and because one often still wants to seem to do something, it is: Oh that you were thus, oh that you did that! etc. that the holy word also sometimes does a single time, but not continually. Thus one often changes the whole preaching style. But a: On what ground that thesis stands, from which one draws that, we have shown above. b: But let us once let that matter run. I ask only: Have Christ and the Apostles not earnestly and powerfully exhorted, and with exertion of all powers urged to the exercising of duties? Shall someone be able to deny that? Surely no. Well were those all too legalistic, and did those not understand the course of the Gospel? Yes but one will say; those did that from the Law, which is adapted to the Gospel, and subservient thereunder. That we do not grant, the contrary is shown above. But let that even thus be; They did that nevertheless, and esteemed that extremely necessary. See Acts 20:31, where Paul testifies against the elders of Ephesus, That he three years long, night and day had not ceased to exhort them with tears. Must we not follow those examples of Christ and the Apostles, is that in our spiritless times less necessary friends? Suppose they did that from the Law; well let us then also do it therefrom, and adapt that to the Gospel in such a way as they did, then we shall earnestly exhort and urge to duties.

XIII. Yes, from that thesis seems yet a worse evil to will come forth, namely, that a godly does not lie under obligation to have to obey the Law of God: A godly must be judged not according to his unregenerate part, that touches him not, therewith he has not to do; but according to his regenerate part: But according to his regenerate part, he is not under the law, but under grace or under the Gospel. From that now must necessarily follow: Therefore for a godly there are no commands or prohibitions. Where would those come from? Not from the law, for that touches him not, thereunder he is not, therefrom he is made free: Not from the Gospel, for that has no commands. That promises only, but commands not, there lies everything, there lies the whole godliness, there lies all religion for a godly.

I believe that many do not see that, that they do not believe such and similar theses; yes that many shudder therefrom. But if God does not preserve them, I fear that they will come thereto; the grounds are laid thereto, and they are prepared thereto. Oh what does one put in the hand of the Antinomians, what do those laugh in their fist. If that continues, what shall become of godliness? God preserve his Church! Those who have sight of the work, and faithfully want to warn, are with them blind, those hold them for fools; thus as one but begins there, the heart of many rises up against it, there is (if God lays no almighty hand on them) no curing it.

The great Apostle of the Gentiles says in Romans 6:14 that the godly are not under the Law, but under Grace. We have undertaken to show in what respect the godly are not under the Law, and in what respect they are entirely so.

The godly are not under the Law: In general, the Law is regarded as the Law, or as the condition of the Covenant of Works, through whose perfect obedience one had to earn life. Galatians 5:18. Free from the Law, Romans 7:16. But let us show a bit more particularly in what respect the godly are all free from the Law; that can be of great benefit to a godly person. A godly person is free from the Law:

When by the Law one understands the entire Covenant of Works, which is often called the Law by taking a part for the whole: From this the believer is redeemed and delivered. They have died to that first husband, Romans 7. From this they are freed.

The godly are free from the Law, namely, from having to obey it perfectly in all its parts and degrees: To this Adam was obligated in the state of righteousness. Christ has done this for them and in their place, Galatians 4:4-5. From this they are redeemed.

The godly are not under the Law to obey it in their own strength; Adam had to do this in the state of righteousness. From this the godly are redeemed; God promises in the Covenant of Grace to give strength for it, Jeremiah 31:33, Ezekiel 36:27. I will put my Spirit within you: and I will cause you to walk in my statutes.

The godly are not under the Law to earn salvation through obedience to the Law, either in whole or in part. Adam had to do this in the state of righteousness, Leviticus 18:5. Whoever does these things shall live by them. Christ has done this for them and in their place: He became subject to the Law, Galatians 4:4-5, Romans 5:19. Through the obedience of one, many are made righteous. In this respect, a believer must not work but believe in him who justifies the ungodly, and his faith is counted to him for righteousness, Romans 4:5.

The godly are not under the Law, namely, not under its curses and threats; Adam was under this after he fell, before he passed into the Covenant of Grace. All people who are in nature are under this, Galatians 3:10. But from this Christ has redeemed the true believer, Galatians 3:13. Christ has redeemed us from the curse of the Law, having become a curse for us.

The godly are not under the Law in so far as the Law or sin has no right or power to rule over them: Sin indeed causes the godly quite some trouble; it lives and stirs actively in them; they often have enough evil from it. Paul complains of this in Romans 7 and Galatians 5, but it cannot, it may not rule over a godly person. See Romans 6:14. Sin shall not have dominion over you: for you are not under the Law, but under Grace. Verse 12: Let not sin therefore reign in your mortal body.

The godly are not under the Law in so far as it has no right to thunder its curses against them and terrify them through them: This is for the unconverted. For the sinners in Zion are afraid, Isaiah 33:14. But there is no condemnation for those who are in Christ Jesus. Who shall bring any charge against God's elect? Romans 8:1,33.

The godly are not under the Law in so far as all the evils that God brings upon them for sins cannot be made into properly said punishments for their destruction, but must remain fatherly chastisements for their benefit: Hebrews 10:11. For Christ has borne all their iniquities and carried all their punishments, Isaiah 53, so that God now only chastises them for their benefit.

The godly are not under the Law in so far as the Law has no right or power to cause them to fall from the state of grace. Adam in the state of righteousness was not secured from this; he could fall from it, as the outcome has taught. From this they are preserved, Matthew 24. The elect cannot be deceived. They are kept by the power of God for salvation, 1 Peter 1.

Finally, they are not under the Law in so far as the Law cannot keep them out of heaven. Romans 8:1. There is therefore now no condemnation for those who are in Christ Jesus.

That is a great and inconceivable privilege for a godly person, not to be under the Law; thereby he is freed from all those terrors that are threatened by the Law, and that would have made him unhappy physically, spiritually, and eternally.

But in how far a godly person is and remains under the Law. A godly person is and remains entirely under the Law, but regarded in another relation; namely, the Law regarded as a rule of life, as a rule for the covenant partners, as a rule of gratitude. Thus all people are and remain necessarily under the Law; thus the godly were and remain particularly under the Law. We will show that briefly, but shortly.

All people who have received life and reason from God are and remain always under the Law. a: One can conceive no state of man in which he is not under the Law. In the state of righteousness, man was under the Law. In the state of nature, man is and remains under the Law; he cannot obey it, yet it remains his duty to do so; his inability does not excuse him; he must obey it on pain of eternal damnation, Deuteronomy 27, Galatians 3:10. Cursed is everyone who does not continue in all that is written in the Book of the Law to do it. In the state of regeneration, a godly person is and remains under the Law, the Law regarded in that relation, as we will show shortly. Yes, even in the state of glory, the godly remain under the Law in that respect.

b: That cannot be otherwise, from whatever side one views the matter, for: Consider God as the Most High; He is and remains worthy of all honor and service, Jeremiah 10:7. Who would not fear you, O King of the nations? For it belongs to you, Revelation 5:12. Consider God as the Creator and Sustainer of the entire nature and of man, and the end for which He created it, namely, for His own sake, Proverbs 16:4. The Lord has made all things for himself. Isaiah 43:7. Those whom I created for my glory. Does the creature then owe no obedience to Him and fulfill that divine end? Deuteronomy 32:6. Is He not your Father who made you? Consider God as the supreme Ruler; must the rational creature not always depend on God as the supreme Ruler? Consider God as unchangeably holy; can He, according to His nature, do otherwise than take pleasure in holiness and hate everything that opposes it? Compare Psalm 5:5-7, Psalm 50, Habakkuk 1. Is the Law not an imprint of God's holiness, and as unchangeable as God and His holiness? See Matthew 5:18. From these grounds, all people in all states are obligated to God: and they remain always under the Law in that respect.

But above all, the godly remain under the Law regarded in that way. Some heretics and false spirits, particularly the Antinomians, say: Christ has satisfied the Law for the believers; Christ has perfectly obeyed the Law in their place; therefore, the believers are now free from the Law and from obeying it. Thus people often speak only in general: Christ has obeyed the Law for and in our place; you are not under the Law; that is legalistic conduct; that harms grace and Christ's righteousness; and thus one proceeds: Therefore also not under the Law, regarded as a rule, as a rule for the covenant partners, as a rule of gratitude; one no longer places oneself under the obligation to obey the Law, etc. Thus one miserably deceives people, and gradually gets them into one's snares.

My dear friends! I beseech you, warn against such a grave and terrifying error that removes the entire practice of true godliness: Distinguish the matter well: Christ has perfectly satisfied the Law for the believers, so that the godly are no longer under the Law regarded as a condition of the Covenant of Works, as shown above; but not to free them from obedience to the Law regarded as a rule of life.

Christ has perfectly obeyed the Law in the place of the believers to acquire eternal life for them; but not to free them from the obligation to obey the Law as a rule of life. That truth is so clear that impudence itself must blush at it. But let us show it briefly.

If Christ has satisfied the Law for the believers so that Christ has obeyed the Law for them to free them from obedience to the Law, then Christ has performed that heavy and weighty work to free the true godly from such bonds by which they were eternally bound from the nature of God, from the nature of the creature, from the nature of the Law, from God's end and purpose in everything, and which could never be unbound and loosened, as shown above. Who does not shudder to think that?

Moreover: If that is true, that Christ has satisfied the Law for the believers to free them from obedience to the Law as a rule, then Christ has given birth to make them unbridled and to live like beasts, without Law and without rule; yes, even worse than the ungodly; for they are under the Law and are bound to obey it. That is, with full mouth, to say to the Lord: We are redeemed to do all these abominations, Jeremiah 7:10. Who does not shudder!

Add to this that every benefit a person enjoys lays a new bond of obligation to gratitude upon him: now among all the benefits that God bestows or can bestow upon a person, there is none greater than the redemption through Christ that God bestows upon the believers: God bestows that upon them above thousands of others, and solely out of free grace; does that not lay an infinite obligation upon the believers above others? Certainly! Now, one presents to the godly that they are freed from obedience to the Law and should not obey the Law as a rule of gratitude. Does that not gape like an abyss?

It is as clear as the light of the sun from the entire word of God that it has been God's end in the redemption of His people to bring them to gratitude and to the keeping of His commandments, and to obligate them to it; that is a truth so clear that impudence itself would not dare to dispute it. We see that in general from the Redemption, Luke 1:74. That we, being delivered from the hand of our enemies—but to what end and for what purpose? That we might serve Him without fear.

And it is very noteworthy here that the Holy Scripture points out that end to us in every part of the work of Redemption in particular; that they might serve Him. Well now, is that the end of God in their Redemption and in every part of it; does that not lay new obligations upon a godly person above all to fulfill that divine end?

Add to this that Christ does not only act toward them as Prophet to teach the godly, not only as Priest to redeem them, but also as King, Isaiah 33:22, to rule over them and to command them to obey Him; is that not a truth? Now, Christ does His work toward them as Prophet, teaches them; does His work toward them as Priest, redeems them through the price of His blood; but when Christ comes as their Lawgiver and King, Isaiah 33:22, to rule over them and to receive the wages of His labor, then one withdraws; then one begins to dispute, and then one would like to convince Christ, against His clear declaration that He has made in His word about it, that that was not the end of His Redemption.

As clear as the light of the sun, it appears from the entire word of God; that a godly person still remains under the Law and bound to obey the Law, the Law regarded as a rule for the covenant partners and of gratitude. Just note: When God had taken Israel into His Covenant, that He would be their God and they His people, Exodus 19, then He immediately prescribes His Law as a rule for their conduct, Exodus 20. And it is very noteworthy that the Holy Scripture, whenever it speaks of holy and godly waiting, shows that it means a working desire and a patient waiting. a: Holy waiting includes knowledge of the object of our expectation, namely God, His blessed fellowship, and His promises to His Church and children: So it must know something to expect, and that must be known. b: A holy approval and delight in it, Psalm 23:5. In it is all my salvation and all desire, until He causes it to sprout. c: A longing and burning desire for the thing expected. See Job 6:8. Oh that my request might come, and that God would grant my longing. Isaiah 26:8. We have also waited for You in the path of Your judgments, O LORD; the desire of our soul is for Your name and Your remembrance. Romans 8:19. With eager longing it awaits the revelation of the children of God. d: A trust that the hoped-for thing will come, and therefore expectation is joined to hope. See Job 4:6. Was not your fear of God your confidence, and the integrity of your ways your hope? Isaiah 51:5. The coastlands wait for Me, and for My arm they hope. Psalm 71:5. You are my hope, O Lord GOD; my trust from my youth. e: A continual and earnest use of those means that God has appointed for obtaining the thing, and upon which He has made His promise. Proverbs 21:25. The desire of the sluggard kills him, for his hands refuse to labor. Therefore, seek is added, Lamentations 3:25. The LORD is good to those who wait for Him, to the soul who seeks Him. See also Psalm 69:7. f: A patient submission, not to prescribe to God in time, place, and measure of fulfilling His promise: Isaiah 8:17. Therefore I will wait for the LORD, I will expect Him. Habakkuk 2:3. If it tarries, wait for it; it will surely come. Psalm 62:5. My soul, wait silently for God alone, for my expectation is from Him. g: Preparing and readying everything to receive God in His favor and in the fulfillment of His promise; as a wife does who expects her beloved husband from distant lands; or as a bride who expects her bridegroom, Revelation 19:7. The marriage of the Lamb has come, and His bride has made herself ready. h: A continual standing on watch and looking toward the Lord; a watching for the coming of the Lord: Matthew 24:43, Luke 12:35-36. Micah 7:7. I will look to the LORD; I will wait for the God of my salvation; my God will hear me. See there, my dear friends, such a working desire, such a patient waiting; that is the right holy and godly waiting; the Holy Scripture knows that well.

Oh that those who might hold those thoughts would turn pale with horror or blush with shame: That those who hang somewhat between both on that matter might be persuaded and fall over to the truth: That those who are sound in the theory on that matter but give some inclination to it in practice might see the danger of it and shudder at it: That the godly might tenderly guard themselves against that grievous false spirit, and take good care that they do not slacken in the exercise of their duties through the rumor of it. May God give them a watchful heart over themselves!

I. The words of Paul in 2 Corinthians 5:7 are noteworthy, as they state: "We walk by faith and not by sight."

a. It is clear to us in our judgment that the Apostle understands by this walking in sight the life in heaven and in heavenly blessedness, where the sight will be perfect, and that he contrasts it with the life of the believer here below on earth, which he calls a walking by faith.

b. But I also cannot deny that when the Apostle says that the believers here do not walk by sight, he thereby excludes all sight for a believer here on earth; for, a: There are various kinds of sight that the believers enjoy here on earth. b: Yes, they even enjoy here below on earth that sight which is contrasted with faith, as we will yet show. c: The Apostle seems only to want to say, 1: We walk by faith, and not, that is, not so much by sight: It is not the ordinary, it is not the absolutely necessary way. This is proven by many texts in the word: See only John 6:27. "Labor not for the meat which perisheth, but for that meat which endureth unto everlasting life." 2. The Apostle speaks here of a walking by sight. That indicates a constant and continual enjoyment thereof; but the believers here below on earth do not have that, it is preserved for heaven and for eternity; yet that does not take away that they here below on earth do enjoy a taste of it. γ: Of that sight which is contrasted with faith, and to speak of it here a little.

II. First, the question arises: Whether there is such a life of sight, distinct from the life of faith, for the godly here below on earth? Answer: a. Unconverted people do not know it, do not believe it; they give it other and wrong names; yes, they even mock it; even some godly are found who do not know it, or have never enjoyed it. b: Nevertheless, we believe that there is such a life of sight here below on earth for a believer, and that it is enjoyed by them; and that seems to us to appear, a: Because the holy word of God seems to speak of it, and that is: A leading into the inner chambers (Song of Solomon 1:4). A bringing into the banqueting house (Song of Solomon 2:4). A giving of joy in the heart, more than when the ungodly's corn and wine increase (Psalm 4:8). A tasting and seeing that the Lord is good (Psalm 34:9). A speaking from God to the soul, "I am thy salvation" (Psalm 35:3), etc. b: Because we find various godly in the Bible who have enjoyed it. Some extraordinarily, like Moses, who saw God face to face; the Prophets; the Disciples of Christ on the mountain (Matthew 17); the disciples on the road to Emmaus; Paul on the road to Damascus (Acts 9) and also 2 Corinthians 12. Some ordinarily; see Job 42:5. "I have heard of thee by the hearing of the ear: but now mine eye seeth thee." The Psalmist in Psalm 63:3. "I have beheld thee in the sanctuary, seeing thy power and thy glory." Moses (Hebrews 11:27). "He endured, as seeing him who is invisible." "We all, with open face beholding as in a glass the glory of the Lord" (2 Corinthians 3:18). 1 Corinthians 13:12. "For now we see through a glass, darkly." c: Because there are still godly who enjoy it. d: Our Christian Catechism is also of that opinion, that we already feel the beginning of eternal joy in our heart now, and that we already begin the eternal Sabbath here in this life. e: There is no inflexibility or impropriety in it. Why should the spiritual Israelites not taste once in the wilderness of the grape clusters of Canaan? f: That often works to the honor of God, and to the benefit of the true godly.

III. But another important question on that piece, namely what this sight is, and wherein it consists? I call that an important question, and it is truly so, and difficult to answer. I will attempt it with a looking upward, as far as is in my power; And will first show what it is not, and then what it is. a: What that sight, distinct from faith, is not. b: But now we will seek to show what it is. The life of sight, distinct from the life of faith, consists therein: a: That God often very suddenly and unexpectedly falls into the soul with a great divine light, as immediately. 1 Corinthians 4:6. "God himself shines in our hearts." b: That the soul sees the objects presented to it so clearly in all their beauty, preciousness, and loveliness, as if they stood before it, and it beheld them with its eyes (Job 42:5). "Now mine eye seeth thee." Hebrews 11:27. Moses saw the invisible. c: Therein the soul works not so much by reasoning, or by acts of faith, as well but by sight; "For that which one sees, why does he yet hope for it?" d: Therein the soul is so clearly and so convincingly convinced of the truth and divinity that at that time one cannot doubt it. e: Therein God works most, and the soul least, which but beholds. f: Therein the soul is wonderfully ravished by God, is full of fire and zeal, and scarcely knows itself. g: Therein the soul is often transported, and receives as a foretaste of heavenly blessedness. h: This lasts very seldom long, and is mostly like a sun that shines through a clouded sky.

IV. As for the objects around which that sight is chiefly active, these are not well to name or to count; But the chief ones are well these following: a: Then it has once for the object of its contemplation, God, God triune in all his glorious attributes and perfections; it sees the invisible (Hebrews 11:27). See Isaiah 6. b: Then once the great Savior and Redeemer, in all his preciousness and loveliness, as white and ruddy, bearing the banner above ten thousand (Song of Solomon 5:10). So John in Revelation chapter 1. c: Then it is once given for an object of contemplation, the whole way of salvation in all its preciousness, and loveliness, and propriety, so that the soul sinks away in wonder over it; see 2 Samuel 23: as a well-ordered covenant, in which all its desire is. d: Then they fall once upon their gracious state, and see so clearly as the light of day that the root of the matter is in them, and that they have passed from nature to grace. There God says himself to the soul, "I am thy salvation" (Psalm 35:3). Romans 8:16. "The same gives testimony with our spirit that we are children of God." 1 Corinthians 2. e: Then they fall once upon all those precious promises which God has made to them all in his word; these are brought before them as under the eye, where they can wonderfully delight in them. f: Then they are once led into the contemplation of the heavenly glory, which they will enjoy eternally after this life in God's fellowship; there shall be fullness of joy; "A far more exceeding and eternal weight of glory"; "That no eye hath seen," etc. There the soul sinks away in wonder and astonishment, etc.

V. But if you ask, whereby shall that true sight be known, and distinguished from the false and wrong? a: That is absolutely necessary to know; not only for the weight of the matter itself; but because there are various things that somewhat resemble it, and which people pass off for the true sight, either of themselves or of others. b: Those marks are not very easy to make up; much circumspection is required for it. c: Let us again bring the matter as far as we can. These seem to us the best and chief: a: When that light falls very suddenly and unexpectedly into the soul. b: There are often so many special rays of divinity with it, that it reveals itself, and the soul cannot doubt it; like the divine revelation in the Patriarchs and Prophets. c: Therein only divine truths are shown, which agree with the word of God and with propriety: "The Spirit beareth witness of the Spirit, that the Spirit is truth" (1 John 5:6). d: Therein the soul is led into the innermost and deepest of those matters; they learn to know the mind of Christ; the truth as it is in Christ Jesus. e: That sight makes the soul small, humble, holy, tender, and shining, as Moses whose face shone. f: It often goes paired with heavy commotions and emotions; yes, sometimes all that after that time: see this in the great in John; so as it often is in us, in the small (Revelation 1:17). g: That sight lasts seldom long, is but for a short time, and then more away. h: Thereupon often follow heavy trials; the soul seems thereby to be prepared for it. See it in Paul, who was caught up into the third heaven, but shortly after receives a thorn in the flesh, a messenger of Satan to buffet him (2 Corinthians 12).

VI. But let us once investigate what one is to judge of that life of sight, and what one can say and not say of it. a: One can say of that way of sight, a: That it is a great gift from heaven, when God pleases to honor us with it; all godly are not deemed worthy of it. b: It brings much joy, refreshment, and contentment in the souls of God's people, they have in it as a foretaste of heaven (Psalm 4:8). c: It can bring many utilities to the soul of the godly, when the godly make good use of it. d: One cannot say of that way of sight, a: That it is God's ordinary way. The ordinary way is the way of faith. "We walk by faith, and not by sight" (2 Corinthians 5:7). b: Also not, that it is the absolutely necessary way to salvation; That is the way of faith (Hebrews 11:6). "He that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him." "Without faith it is impossible to please God." "Believe on the Lord Jesus Christ, and thou shalt be saved" (Acts 16:31). Without faith I cannot enter heaven; but well without the way of sight; thousands of souls are in heaven who never enjoyed that way. c: It is not God's most constant way. The most constant way, by which God pleases to lead the souls of his children, is the way of faith; thereby they walk (2 Corinthians 5:7). But the way of sight is seldom constant, mostly but for a short time. d: It is also often not the safest way; much deception can creep in there; Satan transforms himself into an angel of light (2 Corinthians 11:14). That way of sight, when it is over, often has much conflict under it. The way of faith is somewhat safer, and can better be examined (Hebrews 11:1). "Faith is the substance of things hoped for, the evidence of things not seen." e: It is also not the most God-glorifying way. In the way of faith, one believes God on his word, and on his testimony, and on his truth: John 3:33. "He that hath received his testimony hath set to his seal that God is true." But in the way of sight, one sees the thing as before one's eyes (Romans 8:24). "For that which one sees, why does he yet hope for it?" John 20:29. Jesus says to Thomas: "Because thou hast seen me, Thomas, thou hast believed: blessed are they that have not seen, and yet have believed."

VII. But the question is, how a godly one is to conduct himself concerning that life of sight? I answer: A godly one may not only, but must have a great esteem for it, and value and appreciate it dearly: One may well be desirous of it, and long for it; One may well pray and supplicate for it: If means are used for it, one may well use them and put them into practice. When one may enjoy it, one must recognize it as a great privilege, and seek to thank God for it: One must seek to preserve it as much as one can: One must seek to work with it, and do good with it. And why not? It is a great gift that God gives to his children. God promises it to them: "They shall walk in the light of thy countenance; in thy name shall they rejoice all the day" (Psalm 89:16-17). The godly have well prayed for it (Numbers 6:25-26). "The Lord make his face shine upon thee: the Lord lift up his countenance upon thee." It brings much joy, refreshment, and cheer in the soul; It often has great utilities.

VIII. But yet a question: And that is; Whether a godly one can not go too far in it; or can have abusive conceptions of it; or can not sometimes work outside the matter in that piece? I answer thereto, well indeed, yes: they can not only do it, but they do it very often. The godly mark that way of sight often as: As if that were the only way to heaven. Because they do not have it, they think they have no grace. b: They mark it as the ordinary way; do not have it, they are concerned about their state. c: They mark it as the most constant way; if they had it, then they would surely be constant; since they have it, they think it must always or mostly remain. d: Therein they murder the thing as the most certain way; they think if they once had it, then they would never doubt or be tossed again. e: As the most God-glorifying way. Oh, then God would be glorified through them. Those are all abusive conceptions which the godly have of that way: The contrary is true, as I have shown above, and those make them make a wrong practice of it. f: They are so enamored of that way that they stand still at it; their eye remains constantly fixed on it. γ: And that so much that they do not even learn the way of faith, that it entirely escapes their eye, and they have no desire to work that way high.

IX. But would there not be more reasons than those mentioned above, which were causes that the godly adhered so to that way, and worked so little with the way of faith? I answer yes, and do you want to know which? a: Great ignorance of the different ways that God holds with his children; they often know no other than the way of sight, and the way of faith they do not know. b: Wrong leadings of some inexperienced godly, who speak of that way of sight, holding them at it, and not or little of the way of faith. c: The delightful and ravishing that is in that way of sight, they are enamored of it, and there they remain hanging. d: The ease that is in it: For the way of faith belongs so much work and activity, there one has no inclination; in the way of sight God works most, and they but behold, that is easier.

X. Those conducts are not only wrong, but very sinful. a: One forms other conceptions of God's ways than the word teaches us (2 Corinthians 5:7). "We walk by faith, and not by sight." b: Because he thus wants to prescribe to God a way how he wants to be led, namely by sight, and is displeased with himself when God does not do it. c: Because he thus desires that God for his sake change his whole usual way, and make that way instead of the way of faith, the way of sight. d: Because he wants to be wiser than God, and seems to know better how and by what way he must be led than the Lord. e: Because he for his own delight and pleasure chooses a way by which God is less glorified. f: Because he through those ways that he makes misuse of the way of sight, often has much strife under it. The way of faith is somewhat safer, and can better be overseen (Hebrews 11:1). g: It is also not the most God-glorifying way. For one believes God on his word in the way of faith, and on his testimony, and on his truth (John 3:33). "He that hath received his testimony hath set to his seal that God is true." But in the way of sight, one sees the thing as before one's eyes (Romans 8:24). "For that which one sees, why does he yet hope for it?" John 20:29. Jesus saith unto Thomas, "Because thou hast seen me, Thomas, thou hast believed: blessed are they that have not seen, and yet have believed."

XI. Those conducts are not only sinful, but very harmful to the soul of a godly one, and much harm as he imagines. a: Because he thereby for the time being is cut off from all the advancements which he could meanwhile have made through the practice of the way of faith. b: Because he in the ordinary way, namely the way of faith, by which he must receive his chief advancement, is little or not exercised. c: Because he must always remain lean and meager in the state of grace, for he works only with the experiential and with that sight, and that is rare and of short duration; And the chief source, by which he must live and grow, is stopped up in him and out of use. d: Because they through the misuse they make of the way of sight, receive less of it from God. God does not want to be forced by his children, and by their disorderly desires; He does not want to stiffen them in it; He holds back his sight from them, to force them to learn to live by faith. e: Because they meanwhile pass their life with pain and sorrow, where they otherwise could live happily.

XII. Counsel and guidance for the godly in this: Children of God! a: Seek to know well those ways of God, each in its worth, each in its properties and qualities, above mentioned. b: Keep them both always in view, that those are the ways by which God leads his children. c: Be properly active concerning the way of sight, in the manner as we have indicated above. d: But seek to be most active concerning the way of faith, and often think: "We walk by faith, and not by sight."

XIII. Would you not, godly one! Have I shown you above: That that is God's ordinary way: b: The absolutely necessary way, without which no one can become blessed: c: The most constant way. d: The most certain way. e: The most God-glorifying way. For God will not change his whole usual way for your sake, he will leave you alone to stand. f: You have more to expect from the way of sight, if you make proper use of the ordinary way of faith. g: Then the two ways stand open for you to advance, namely the way of sight, and the way of faith, where otherwise you cut off the chief one. h: Follow therein the example of so many godly men, who have made work of it, and have applied themselves to it, happily Paul draws up a whole register of it (Hebrews 11).

XIV. But someone brings me, but what are well the best means, to learn to live and walk by faith? I answer: Pray and supplicate much for the spirit of faith, it must be given to you by grace in the merit of Christ to believe: "These things worketh that one and the selfsame Spirit": Pray much, "Lord, increase our faith" (Luke 17). "I believe, Lord, help thou mine unbelief" (Mark 9). b: Gather many promises from the word, and see to what persons, and to what qualities those promises were made. γ: Believe firmly that God will fulfill all his promises that he ever made to his children, to the last. d: That we then by the enlightening grace of the Holy Spirit often examine ourselves: Whether such qualities are found in us, to which the word of God makes saving promises. See 2 Corinthians 13:5. If you truly find them, and cannot deny that we then with a holy boldness seek to draw the conclusion: I have grace. e: That we often seek to redo that with an eye on the Lord, and meanwhile pray to God, that it may not be a harmful way to us, that God will make us see it, and bring us to the eternal way. f: That we firmly seek to believe that if we have part in one saving promise, we then have part in the others. g: That we may work much with our previous experiences, how God has fulfilled his promises to us, also then when it seemed least apparent to us; that can wonderfully strengthen faith. So did Hezekiah: "As he promised me, so he has done it." h: Exercise faith much and keep it active, thereby the habit of faith is much increased and acquired. Give no heed to the barking of Satan and of unbelief: You have not taken those things by faith as sufficient grounds. If Satan and unbelief have something to say, let them prove their pieces or give no heed to them. i: If the soul is very tossed, seek with a looking upward but to remain hanging on the promise: "Endure, as seeing him who is invisible"; "Though he slay me, yet will I trust in him"; "Believe against hope," etc.

I. What the Will of God's Decree Is

By the will of God's decree, we understand God's eternal purpose, according to which He works out everything in time (Ps. 46:10; Eph. 1:11).

II. How We Should Conduct Ourselves Regarding the Will of God's Decree

How we should conduct ourselves regarding the will of God's decree, God teaches us in His revealed will, which He prescribes to us as a rule in that which He wants us to do and leave undone, obliging man to obedience (Deut. 8:20; Gal. 6:16).

III. The Will of God's Decree Is No Rule of Our Life

The revealed will teaches us: 1. That the will of God's decree is no rule of our life, but God's revealed will (Deut. 29:29). 2. That the will of God's decree cannot be the rule of our life, because it is hidden and unknown to us beforehand. 3. To want to make the will of God's decree a rule of our life would involve the most absurd things imaginable. 4. One has essential reason to suspect those of errors who deliberately make it so.

IV. We Must Submit Ourselves Holy to the Will of God's Decree

The revealed will teaches us that we must submit ourselves holy to the will of God's decree and say: He is the Lord; let Him do what is good in His eyes (1 Sam. 3:18). That this is a matter extremely delicate is evident also: 1. From God's sovereignty: He does according to His will with the host of heaven and the inhabitants of the earth, and there is no one who can strike His hand or say to Him, What are You doing? (Dan. 4:35). 2. From God's infinite wisdom, with which He has decreed everything, which is unsearchable for man (Isa. 55:9; Rom. 11:33-34). 3. From the great and principal end that God intends in all His decrees, namely, for His glory (Prov. 16:4). 4. From the dependence of the creature, of the rational creature, which depends on God as the highest reason. 5. Because not to submit oneself to it would be disobedience and resistance to God's will. 6. Because the will of God's decree is nevertheless unchangeable and cannot be hindered or resisted by anyone (Rom. 9:19).

V. But Not with an Absolute Indifference

Although everyone is obliged to submit to the will of God's decree, yet that submission must not be accompanied by a complete and absolute indifference. For: 1. That has a beautiful appearance and sheen: to be at one with God's will in everything, our will melted, lost, submerged in God's will, etc. But if that passes into complete and absolute indifference, then it is not good, and one has reason to fear that it arises from wrong principles. 2. Here are the reasons: a. There is no man in the whole world who is so, or can be so; he may think that of himself and imagine it of himself, but it lies otherwise at the bottom of the heart, and it reveals itself clearly in occurrences. God has not created man indifferent; God has created man with a desire for the highest good; that desire is natural to him; he cannot shake it off. Adam in the state of righteousness was not indifferent; otherwise, the promise of life in the covenant of works could not have attached to him. b. God nowhere demands in His word an absolute indifference from man: And that would seem to contradict God's delicacy; for then God would demand from man to shake off his nature, which He has given him, and to deny it. c. Man not being entirely indifferent cannot therefore be sinful, for Adam in the state of righteousness was not indifferent and yet not sinful. d. If man is entirely and wholly indifferent, then all God's promises and all God's threats concerning man are vain and useless; they cannot and may not attach to man. e. The saints in God's word have submitted their holy will to God's decree, but not with an absolute indifference. See this in Aaron (Lev. 10:3), Eli (1 Sam. 3:18), David in his flight from Absalom (2 Sam. 15:25-26). See also Acts 21:14. f. Yes, what do I say: The great Savior, that most perfect example of submission to the will of His Father, was submissive to the will of His Father, but not entirely indifferent (Matt. 26:39).

VI. God's Revealed Will Shows Us Further How We Must Conduct Ourselves Holy Regarding the Will of God's Decree

God's revealed will shows us further how we must conduct ourselves holy regarding the will of God's decree. We encounter the will of God's decree: 1. Either as not executed and entirely unknown to us; or 2. as indeed not executed but nevertheless known to us; or 3. as known to us not only but as executed.

VII. Regarding Things That Are Entirely Hidden and Unknown

I encounter the will of God's decree as entirely hidden and unknown. There are innumerable such things in God's decree that God has decreed and of which we know nothing at all in particular. How should we conduct ourselves regarding them? Answer: 1. We should leave them to God and not seek to peer into God's secrets (Deut. 29:29). 2. We should blindly approve them as holy, righteous, and good, since they have arisen from a righteous, holy, and good God. Thus David blindly approved the will of God's decree (2 Sam. 15:25-26): If I shall find grace in the eyes of the Lord, then He will bring me back and show me both it and His habitation; but if He thus says, I have no delight in you: behold, here I am, let Him do to me as seems good in His eyes. 3. We should in general pray regarding them that God would execute that will for the honor of His name, for the benefit of His church, and for the salvation of our precious souls: for God wills to execute His decrees upon the prayers of His children; see this (Ezek. 36:36-37; Dan. 9:2-3).

VIII. Regarding Things That Are Revealed to Us but Not Yet Executed

But then there are things in God's decree that have not yet been executed but which God has nevertheless made known to us, that He has decreed them. Thus God revealed many things to us through the prophets that He has decreed and will certainly execute: Thus God revealed to Noah that He would destroy the world through the flood; to Abraham, that his seed would be in bondage in a strange land for 400 years; that the Messiah would come into the world, with many circumstances pertaining thereto; and many other things that must yet happen: as the entering in of the fullness of the Gentiles, the salvation of all Israel, the fall of the Antichrist, etc. How should we now conduct ourselves in these respects regarding the will of God's decree? Answer: Regarding them: 1. Insofar as they are revealed to us by God, investigate and search them out, and seek to know them; see that (1 Chron. 12:32; Isa. 34:16): Search in the book of the Lord and read; not one of these shall fail, none shall want her mate; for My mouth has commanded it. 2. Seek to approve them and esteem them good, even if it seems to our disadvantage; see this in Hezekiah (Isa. 39:8): The word of the Lord which you have spoken is good, but let there be peace and truth in my days. 3. Pray that God would execute that will for the honor of His name and the welfare of His church and of us in particular; see this clearly (2 Sam. 7:27; 2 Thess. 1:11-12). 4. Submit ourselves holy to the Lord's will; see this (Acts 21:14). 5. Offer ourselves to the Lord to help execute His decrees: Here am I, send me (Isa. 6:8). 6. Not wait idly, but take all means that present themselves to help execute God's decrees for the good of His church; thus did Queen Esther, who went in to the king for the deliverance of Israel (Esth. 4). Joseph of Arimathea went to Pilate and requested the body of Jesus (Matt. 27), and hundreds more examples: Whatever your hand finds to do, do it with all your might (Eccl. 9:10).

IX. Regarding Things That Are Not Only Revealed but Also Executed

But then there are also things in God's decree that God has not only revealed but that He has also already executed and executes daily. These are many and of a very diverse nature. And here God's revealed will gives us a quite different direction on how to conduct ourselves regarding them. Let us bring those things that have happened according to God's decree, and that still happen daily, into four kinds. Either they are 1. blessings; or they are 2. judgments; or they are 3. sinful things; 4. or they are good things or virtues.

X. We Must Submit Ourselves Holy in All Things to God

Regarding all these diverse kinds of things, God's revealed will teaches us that we must be still, not murmur and grumble, and not murmur against the Lord: but submit ourselves holy (Isa. 45:9): Woe to him who strives with his Maker... Shall the clay say to him who forms it, What are you making? Or shall your work say, He has no hands? See also (Job 9:3, 13; 33:8-19).

XI. But Not Indifferent in All Things

But that same revealed will of God teaches us not that we must be entirely indifferent in all these things, so diverse and contrary in nature: That runs against the nature of those things, against man's nature, against God's purpose. And they cannot otherwise, but if they are considered with calm deliberation, they arise from a bad principle: namely, the world, the whole nature is God's: Everything that happens arises from that eternal order, and is all good, and therefore one must be indifferent in everything. But the one teaches us that we must also conduct ourselves differently according to the diverse nature of the things. We will demonstrate that.

XII. How to Conduct Ourselves Regarding Blessings from God

For example, God brings, in the execution of the will of His decree, an abundance of blessings upon us: An abundance of bodily blessings, an abundance of spiritual blessings, an abundance of blessings over the land, over the church, over our places, families, persons, over our souls, over our bodies, etc. Shall I be entirely indifferent regarding them? Shall I view them with an indifferent eye? Does that not run directly against the nature of those blessings? Does that not run directly against man's nature, who, according to his created nature, has a great desire for them? Is that God's purpose, for which God bestows them upon man, that he should view them only with an indifferent eye? Does God not complain bitterly about the ingratitude of His people when they paid no attention to His benefits and did not esteem them highly enough? Does that not make man entirely unfit to receive blessings from God? Quite otherwise, God's revealed will teaches me how to work with them. It teaches me: a. That I should pay good attention to those benefits, give them due regard, and seek to know them in their great value (Ps. 28:5). b. That we should esteem them highly and value them properly (Ps. 126:2). c. To learn from them the all-sufficient fullness that is in God (John 1:16). d. To confess that I receive them from God out of sheer free grace, not only without but against merits: Have I also here seen Him who sees me? (Gen. 16:13). e. That they are often above so many others who are often better than we are: Who am I that the king has looked upon such a dead dog as I am? (2 Sam. 9:8). f. To sink away in our nothingness and in wonder regarding them: I am less than all Your mercies (Gen. 32:10). g. To praise God heartily for them: See David in many of his Psalms. h. To see our deep obligation for them, that all God's benefits upon us are (Ps. 116). i. To seek heartily to respond to them: Oh that my ways were directed to keep Your statutes (Ps. 119:5). k. To seek strength and grace from the Lord for that: Upright the slack hands and the feeble knees; stir up the gifts that are in us. l. To arouse all our faculties, which we have received from God, for that: Bless the Lord, O my soul, and all that is within me, bless His holy name (Ps. 103:1). See, thus God's revealed will teaches me to be active regarding God's benefits that come to me from God's decree. That differs much from indifference.

XIII. How Indifferent Regarding Judgments from God

Note regarding God's judgments that come to us according to the will of God's decree: a. Judgments over the land, judgments over the church, judgments over our places, families, persons, over our souls, over our bodies, bodily or spiritual. b. Must I be indifferent under them? View them with an indifferent eye? That surely runs against the nature of those judgments from God, which in themselves are terrifying to man. Against the nature of a man who naturally has an aversion to all suffering. Against God's purpose in His threats, which indeed has the intent to deter man from sins by them. Then no divine threats could have any effect on man, for he must be only indifferent under them. Where then with those bitter complaints from God about the insensitivity of His people under His judgments (Jer. 5:3): You have struck them, but they have felt no pain; You have consumed them, but they have refused to receive correction; they have made their faces harder than a rock, they have refused to return. c. Quite otherwise, God's revealed will teaches us in that piece. It teaches us: a. To give good attention to those judgments that God brings upon us (Jer. 9:17). b. To consider them in their greatness and terror from all sides (Jer. 5:3). c. To justify and approve God in them: You are righteous, and all Your judgments are right (Ps. 119:137). d. To be touched sensitively by them and affected with pain by them: The hair of my flesh stands up from terror before You, and I have feared Your judgments (Ps. 119:120). To feel pain (Jer. 5:3). e. To search for the causes of such judgments, why God brings them upon us, namely, for our sins: Your iniquities have made a separation between you and your God (Isa. 59:2). Your evil will chastise you, and your backslidings will reprove you (Jer. 2:19). f. To be aroused over the sins, to confess them, and to turn from them to God (Isa. 1:16-18). g. To submit ourselves holy in these to the Lord and not to murmur against the Lord's dealings: I will bear the indignation of the Lord, because I have sinned against Him (Mic. 7:9). He is the Lord; let Him do what is good in His eyes (1 Sam. 3:18; Isa. 39:8).

XIV. How Regarding Sin

What concerns sins, great, grievous sins that are committed by myself or by others: See that God has decreed to permit them; that teaches me the outcome of God's decree. But the question is, How should I conduct myself regarding them? God's revealed will teaches me also not less than that, that I must not be indifferent in them and must not view them with an indifferent eye. Such a sentiment flows from an atheistic or Hattemistic ground: Also not so, that the sin committed is by the corrupt part of a godly person, and that a godly person must be judged only according to his regenerate part. That is, in my opinion, against the truth and against the whole word of God, and a soul-destroying proposition. Is the unregenerate part of a godly person not his part, and would that not touch him, and consequently his sins not be his sins, that they do not touch him? For if the sins of the godly are not their sins, do not touch them, because they arise from the corrupt part: Then why do they notice their sins as their own (Ps. 32:5; 51:3-6,11)? See also in the prodigal son (Luke 15) and in other godly persons; they surely do not touch them, why then are the godly so concerned about them (Ps. 38:19)? They do not touch them, why is the confession of sins in Matthew? Why does God reveal Himself so about the sins of His children, which surely do not touch them: Why do they fear so much the judgments of God over them for their sins, which do not touch them? Why does God visit and chastise His children for their sins, which do not touch them, they are not their sins? Why does Paul complain so miserably about himself because of that body of death (Rom. 7:24)? Why does God complain so bitterly about the sins of His children, which surely do not touch them? Etc. Can anyone so close his eyes to the light that he cannot see that this runs against the whole word? Besides all that, such a proposition opens the door to all kinds of ungodliness and cuts off the way of all confession, humiliation, contrition over sins, and seeking reconciliation for them in the blood of the Lamb.

Not Murmuring Against the Lord

God's revealed will also teaches us not that we must murmur and grumble and murmur against the Lord because He has decreed to permit our sins and has not hindered us in them in His providence: God is sovereign; He does with the host of heaven and with the inhabitants of the earth as it pleases Him. There is no one held to prevent that. God has His wise ends in decreeing that and permitting us in it: We must never strive with our Maker (Isa. 45:9). The potsherd may never say to its maker, Why have you made us thus? (Rom. 9:20). Thus not.

What God's Revealed Will Teaches Regarding Sin

But what then does God's revealed will teach us, how we should conduct ourselves regarding sins, regarding God's decree concerning sins? We will now show that a little more closely. a. It teaches us that we must hold them well for sins and recognize them as such, as contrary to God's holy nature and against His holy law; as something that God hates and has a natural aversion to; see (Hab. 1:13; Ps. 5:5-6). b. That we must seek well to know them and that well in all their aggravating circumstances; see (Jer. 3:13). c. That we must well believe that they are our own sins, which we have committed, and that we, notwithstanding God's decree and His permission, have committed them willfully or have committed them, and are the own, nearest, formal, and voluntary causes of our sinful deeds; see (Matt. 15:19; James 1:13): O Israel, your destruction is from you. d. That we must examine our heart accurately whether we have not given God causes for such a deep abandonment and giving over to ourselves, that we have fallen into such a grave sin. God would abandon Israel, but the Lord had reason for it (Jer. 23:33). See this (Ps. 78:60): God abandoned Peter and let him stand in his own strength, but it was for his sinful pride (Matt. 26). e. That we must be well grieved and concerned over our sins (Ps. 38:19). f. That we must humble and contrite ourselves well over those sins and as sinners must creep before the feet of the Lord. See the examples of the prodigal son and the tax collector (Luke 15 and 18). g. That we must also seek reconciliation over those sins through the essential acts of faith in the righteousness of Christ. h. That we must in the future hate sins and flee them and guard ourselves from them (Isa. 1, etc.). See, thus God's revealed will teaches us how we should conduct ourselves regarding our sins and regarding the will of God's decree concerning our sins. That is according to the Bible and according to the holy word of God.

XV. What Regarding Our Good Conditions and Virtues

But how should we conduct ourselves now when we see the outcomes of the will of God's decree regarding our good conditions and the virtues that we exercise? Regarding them, God's revealed will again teaches what we must not do and what we must do regarding them. What not: We must regarding them again not be indifferent and not view them with an indifferent eye. That teaches us the nature of those things, which have a natural good in themselves, that is lovable; that teaches us the regenerate part in a godly person, that must love those things: That teaches us the end why God works those things in the heart of His children, that is not so that they should be indifferent regarding them: That teaches us the pleasure that God takes in them: That teaches us the great promises that God has made to us there for His children, which cannot be indifferent to them. But how then should we act according to God's revealed will with them? We must: a. Seek well to know them and examine our good conditions and our virtues, whether they are truly good conditions and virtues, and see what is good and what is defective in them; see (2 Cor. 13:5): Or do you not know yourselves that Christ is in you? b. We must judge them rightly in their worth, seek to value them, neither think too highly of them and exaggerate them, nor too lowly and below their worth (Rom. 12:3-7). c. We must acknowledge that they are our own, nearest, and voluntary causes of our own virtues: I know, I believe, I hope, I love God and my neighbor, etc., and not God. I know Him and the power of His resurrection. I know in whom I have believed. I love, for the Lord hears my voice, etc. d. We must well acknowledge that we, in those conditions and in the exercise of those virtues, depend in everything on God: God must first give us the principle of life: God must maintain that through His continual influences, and therein is a preventing and a cooperating, without which the spiritual life or its activities could not exist for a moment; see (John 15; Acts 17, etc.). e. We must heartily rejoice over them; the godly have always been in good spirits over them when they were favored with so many influences from God and did not esteem that lightly. The jailer rejoiced that he with all his house had become believing in God (Acts 16:34). The church (Isa. 61:10). f. We must seek to build up our gracious state from them (James 2:18). g. We must be aroused and enlivened by them to draw more strength and influence from the Lord Jesus and to sharpen more and more the gracious faculties that are in us, to perform our duties heartily and spiritually: Strengthen the weak hands and the feeble knees; stir up the gifts that are in us. h. We must believingly wait for the promises that God has made there, not for, but upon our work. Thus did Paul: I have fought the good fight, I have finished the course, I have kept the faith. Henceforth there is laid up for me the crown of righteousness, which the righteous Judge will give me on that day (2 Tim. 4:7-8). See, thus God's revealed will teaches us how we must deal with the will of God's decree. Submit ourselves well to it, yet not indifferently, but suited to the diverse outcomes of the same.

I. That sin, or the power of corruption, exercises a complete dominion over an unconverted person, the Bible teaches, Romans 5:21, "as sin has reigned unto death," etc. Not only that.

II. As far as the true godly person is concerned: One may well say of such that sin does not reign over them; one may also well set that as a mark of grace, that sin does not reign over them; but that must then not be understood in the fullest and absolute sense, as if in the godly person nothing of the dominion of sin remained, not even a remnant; that does not appear so clearly from the word. David prays against that, Psalm 19:13, to which that, so that in a believer it could have no place at all. Paul exhorts believers against that, Romans 6:12, "Let not sin therefore reign in your mortal body." Therefore, that can occur in a godly person in some measure. Verse 14, "Sin shall not have dominion over you," is also noted by some as an exhortation against that. And even if it is a promise to the godly (which we also prefer), then it appears from comparison of those places only that in a certain respect sin does not reign in a believer, and yet in a certain respect it does in some measure. And certainly, that will also best agree with the experience of the godly, who live somewhat close to their heart.

III. But let us examine that piece modestly, somewhat more closely, and to that end once show: 1. What belongs to a dominion. 2. How and in what respect that still occurs in a godly person. 3. And then, how not.

IV. If we are to speak about that piece with some foundation, we must first see what belongs to a dominion. To a dominion belongs: a. That one assumes a certain dominion over someone; b. That one prescribes one's laws to someone; c. When one urges someone to obedience to those laws. d. When one is too strong for someone, and forces him to obedience. e. When one holds him under one's power for a time. f. When one achieves one's end in someone in some measure. g. When one exercises punishment over someone's disobedience, and immediately rewards someone's obedience. See, those are the things that (in our judgment) belong to a dominion, and that help to constitute it.

V. But let us see whether all that is entirely gone in a godly person, and whether no remnant of it has remained in them. a. It is true, the right to be allowed to reign over a godly person, sin has lost that, it no longer has that, there Christ in their place has satisfied God's justice, and the justice of the law, Galatians 4:4,5 and Romans 8:2,4. b. But notwithstanding that, it daily exercises an unlawful dominion over a godly person. It a. unlawfully assumes a right over them; its vessels must be wrested from it by force, Matthew 12:29. b. It daily prescribes its laws, its sinful laws to them, that you must do, that you must leave undone, that sin you must commit, that virtue you must omit. Those are laws of sin and of death, Romans 8:2. So the sin law gave Satan even to Christ, Matthew 4:3,6. "Command that these stones be made bread: cast thyself down." Job's wife to Job: "Curse God, and die," Job 2:9. c. Sin urges them with all power to obedience to its sinful laws, James 1: "Every man is tempted, when he is drawn away of his own lust, and enticed." 1 Chronicles 21:1. "And Satan stood up against Israel, and provoked David to number Israel." d. Sin promises, if one obeys it, so if you do that, then you will have honor, respect, money and goods increased and everything, Matthew 4. "All these things will I give thee, if thou wilt fall down and worship me." It threatens threateningly, if one will not follow its sinful commands, so if you do that, or so if you do not do that, you will be hated, reviled, persecuted; yes, as often happened to the martyrs, you will have to undergo the most threatening death. ("If thou let this man go, thou art not Caesar's friend: whosoever maketh himself a king speaketh against Caesar." John 19:12. How often did the Jews threaten the disciples with scourgings and imprisonments.) e. Sin often becomes too strong for a believer, so that it gets him under its power for a time, Galatians 5:17. "So that ye cannot do the things that ye would"; "Bringing me into captivity to the law of sin which is in my members." In such a condition was David for a time, after the sin with Bathsheba, and the murder of Uriah, before Nathan came to him. f. Sin often achieves its end in a godly person, so that it immediately brings them to sin, and to the commission of it; what do we not see that in multitude of godly persons under the Old and New Testament. g. Yes, sin not only urges and promises, but it also rewards, and punishes: It rewards those who have served it in sins; Judas got thirty pieces of silver for his betrayal of the Savior, Matthew 26:15. The watchmen got much money, that they should hold their peace about Christ's resurrection, and tell a lie, Matthew 28:13. It punishes those who will not obey it, and follow: What hatred, what reproach, what persecution must the godly often endure, because they will not do the will of the world and the ungodly? What did the apostles not immediately suffer and endure: Imprisonments, scourgings, Stephen stoned, Acts 7. James beheaded, etc. See there, friends, are those things not still in a godly person? Can one deny that? Well now, is that not yet a remnant, a remainder of that beast, of the dominion of sin.

VI. But let us now see how a godly person is not under the dominion of sin, how sin does not reign over him.

a. Sins, the sinful full nature taken, does not reign over them a. There may be this and that sin, so some heart, so some bosom, so some nature sins, which often make quite a stir, and often play quite the master: But sin, the sinful corrupt nature in general, that does not reign, they are no plaything of all the sinful corruptions, that are unbelieved, but from that they are freed: Their sinful corrupt nature is crucified with Christ, Galatians 2:20. "They that are Christ's have crucified the flesh with the affections and lusts," Galatians 5:24. "How shall we, that are dead to sin, live any longer therein?" Romans 6:2.

b. Sin does not reign over a believer as a lawful king. So it reigns over an unconverted; there it reigns not only over, but it has a right to reign over them from the power of Adam's covenant guilt in the paradise covenant: There also the spiritual death was brought, which came justly over all descendants of Adam, from the power of the curse of the law: Therefore Paul says, that the strength of sin is the law, 1 Corinthians 15:56. But from that they are redeemed by Christ, who for them has satisfied the justice of God, and the justice of the law, Romans 8:2,4. Galatians 4:4,5. Consequently they are made free from the law, and that has not the least right over them anymore, to reign over them: consequently, the dominion which sin exercises over a godly person is unlawful, tyrannical, and not as of a lawful king.

c. Sin does not reign over a believer, alone or principally and principally a. So it reigns in an unconverted, there sin sits as a king on the throne of the heart, there it exercises the full dominion: There sin reigns unto death, Romans 5:21. In other civil and outwardly religious people, Jesus seems yet to exercise some dominion over them, they yet take some commands from him; but it is not heartily, not uprightly, not settled; it is so once by chance, or as it comes extraordinarily well to them, as they can suffer no damage or disadvantage from it, but when sin and the world come, then all that must go, then that stiffens; it is not the principal, but a byproduct in them; one will serve two lords, Matthew 6. b. But quite contrary is it with a godly person, there Jesus sits on the throne of the heart, there Jesus reigns alone, at least, he has the principal and principal dominion: The godly person acknowledges him and wants him as king, They want Jesus to be king over them, Luke 19. They desire and seek to obey his commands, that is their delight. Sin only walks around there, and sees so here and there what to get; see 1 Peter 5:8. "Your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour." They often do that which they would not, Romans 7.

d. "Sin shall not have dominion over you," namely, not with your full consent and pleasure a. So sin reigns over an unconverted; he well wants so that sin reigns over him, that agrees with his nature and nature, then he is in his natural element, he strives and murmurs for that: If Christ wants to deliver him from that, and transfer to his dominion, he will not, he sets himself against it. 2 Kings 17:17. it stands of sinful Israel, that they sold themselves, to do that which was evil in the sight of the Lord. 1 Kings 21:23-25 It is said of Ahab: That he had sold himself, to do that which was evil in the sight of the LORD. b. But with a godly person it is quite contrary; If he now and then is still in some measure under the dominion of sin, it is against his will, against his desire; he desires and sighs so heartily to be delivered from that, it is to him much pain and sorrow, it costs him many a sigh and tear; he cannot endure it under that, everything is against his breast; he is as a slave in Turkey; he is under the dominion of a tyrant, but is intent on a thousand means, and looks out a hundred holes, how he shall escape. Hear Paul, Romans 7. "O wretched man that I am! who shall deliver me from the body of this death?" Romans 7:14: we read well, that Paul says: That he was sold under sin. But not, that he had sold himself to that. He did that which he would not; He hated that, Romans 7.

e. Sin shall not have dominion over them, namely, not continually, not through the entire course of your life. a. So it reigns over an unconverted, continually, through the entire course of their life, that is so their entire life course. They may so now and then seem something else, to have somewhat to do with the Lord and with his cause; to want to begin another course of life, or under a serious ministry, or under judgments of God, or from some other insights; but they roll of themselves again to the previous course of their life, and when they are there, then they are where they must be, in their natural element. They look back: They return with the dog to his own vomit, and with the washed sow to the wallowing in the mire. 2 Peter 2:22. b. But quite contrary is it with a godly person; he may once deviate somewhat from the course, come into decay, fall into heavy sins, yes there remain somewhat in, as David and others; but he awakens finally, he is startled at himself and at his state; he cries out: O woe is me, that I sojourn in Mesech, that I dwell in the tents of Kedar. He arises with the prodigal son and goes to his Father, Luke 15. He comes again to his previous life course, under the banner of Jesus, and his kingdom, there he is, there he remains, there he is at home, and in his natural element. He prays: Teach me thy way, and I will walk in thy truth: unite my heart to fear thy name, Psalm 86:11. He testifies: I have sworn, and I will perform it, that I will keep thy righteous judgments. Psalm 119:106.

f. Sin shall not have dominion over them, to pull them out of the state of grace. a. Sin and the power of corruption can bring a godly person, with God's permission, quite far; yes farther than one would think; yes to the edge and brink of the state of grace: And if God by his almighty hand did not preserve him, he would fall out of the state of grace. See examples in David, in Peter and in other godly persons. If the Savior had not prayed for Peter, his faith would have failed, Luke 22:32. b. But however far sin can bring a godly person, so far it can never bring, that is beyond its reach and power; They are kept by the power of God through faith unto salvation, 1 Peter 1:5. They are built upon a rock, and cannot fall, Matthew 7. It is not possible to deceive the elect, Matthew 24:24. The seed of God remains in them, and they cannot sin. 1 John 3:9.

g. Sin shall not have dominion over you, namely, as you from your side in dependence on God, seek your best to do, to fight against the dominion of sins, and awaken the powers of grace which you have received from God, with an eye on the Lord to that. We see verse 12 of Romans 6. an exhortation made to the godly: Let not sin therefore reign in your mortal body. Paul wants to say, seek to watch for that, seek to provide for that, strain all your powers of nature and grace dependently on God, to that, in order to prevent that yet, and to hinder it. A godly person will perhaps say: Oh I cannot prevent that, I cannot prevent that, in me there is no power against such a great multitude, that comes against me: Paul who says Verse 14. Yet, if you do that in the powers of the Lord, It shall succeed for you, sin shall not have dominion over you. Yes but what ground have you Paul, to believe that, that ground the apostle gives: For ye are not under the law, but under grace. a: You are no unconverted person, who has no principle of life; you have a principle of grace, with which you dependently on God can fight against the dominion of sin: You are under grace. b: Yet again you come short of powers and influences, to wrestle against the dominion of sins, well you have a free access to God, to seek more power and influence from the Lord: You are under grace. You have the fountain of Grace at hand c: If the power of your corruption, and of your spiritual enemies is still too great for you, seek they to bring you entirely under their power and dominion; well God will care for you, you are under his protection. He will strengthen you and preserve you from the evil one. You are under Grace.

I. By "saints" here one can understand: All those who in the word are referred to by the name of saints. As 1: God the Father, John 17. Holy Father. 2: Christ, who is called the Holy Child Jesus, Acts 4. 3: The Holy Spirit, who is usually named with that name. 4: The holy angels: Matthew 25:31. 5. The souls of the perfected righteous, Hebrews 12. 6. The godly here below on earth, who by Daniel are called saints of the high places.

II. The above-mentioned all bear the name of saints, but not in the same strength and emphasis. 1: God the Three-in-One is called holy in the most absolute sense, infinitely. 2: Christ according to his human nature is holy. That is, perfect, but nevertheless finite. 3: The holy angels and souls of the perfected righteous are perfectly holy, but also finite. 4: The believers here below on earth are also holy, but not infinitely, also not perfect, far from it; but they are called holy: Because they are set apart for the Lord's service: Because they possess the beginnings of sanctification: Because they are perfect in Christ: Because they live in the expectation that they will one day become perfectly holy.

III. Now between all these saints there is a certain communion: Thus there is a communion of saints 1: Between the three persons in the divine Trinity, which principally consists in knowing themselves in the most perfect way, and loving themselves in the most perfect way. 2: A communion of saints between God the Three-in-One and Christ as Mediator, which extends over the entire work of redemption, and over the execution thereof. 3: A communion of saints between God the Three-in-One, Christ as Mediator, and the angels, who continually stand before their face and are their servants. 4: A communion of saints between God the Three-in-One, Christ, and the souls of the perfected righteous, who are before the throne and serve him night and day. 5: A communion of saints between the believers here below on earth and the inhabitants of heaven; namely, between God the Three-in-One, Christ exalted at God's right hand, between the angels and the souls of the perfected righteous. Their communion is indeed with the Father and with the Lord Jesus Christ, 1 John 1:3. Angels are their servants, Hebrews 1. The souls of the perfected righteous are their brothers. 6. A communion of saints; namely, between the believers here below on earth, which they have with and among each other.

IV. But how do the believers here below on earth come to that communion of saints? It seems to me that we will not misunderstand it if we understand that it proceeds around in this order: a: The elect, considered in nature, do not belong to that communion of saints, but to the communion of the devil, sin, and the world. They were strangers and aliens, estranged from the citizenship of Israel, strangers to the covenants of promise, having no hope and without God in the world, Ephesians 2:12,19. b: They were brought over to that communion of saints out of pure free grace, Ephesians 2:8. By grace you are saved. c: That communion of saints takes its beginning first from the Holy Spirit. The soul of an elect one, before that communion of saints, is dead, Ephesians 2:5. The Holy Spirit begins to unite himself with such a soul, begins to dwell in it, makes it his temple, and begins to make it an object of his saving work; Ezekiel 36:27. 1 Corinthians 6:19. Makes it from dead to alive, and creates through regeneration a beginning of spiritual life in its soul, John 3:5. Ephesians 2:1. d: And with that spiritual life, he also works in the soul the habits of faith, and the essential acts of saving faith that flow from it, Romans 12:9. Therefore called the Spirit of faith, 2 Corinthians 4:13. Thereby the soul goes to Christ, embraces him, and his righteousness and merits, and thereby the soul is united with Christ, and passes over into his communion, 1 John 1:3. So that its communion is now also with Christ. He becomes one plant with him, Romans 6:5. Yes, one spirit with him, 1 Corinthians 6:17. Having part and communion with Christ, it eats with and through Christ, to the Father, or to God the Three-in-One. Without and outside Christ, God is unapproachable for the sinner: We have access only through Christ, John 14:6. Jesus says: I am the way, the truth, and the life. No one comes to the Father except through me: Ephesians 3:12. In whom we have boldness and access with confidence through faith in him. And so he touches it in communion with the Father or with the entire divine Trinity. So that its communion is then not only with Christ, but also with the Father, 1 John 1:3. e: Having communion with the Father, with the entire divine Three-in-One, they come into communion with the angels, and with the souls of the perfected righteous, and with the believers here below on earth; who until now had been their enemies, but now they are reconciled to them through the blood of Christ, see Ephesians 2:15,16,17. Colossians 1:20. And so they come into the communion of saints.

V. But let us now see, as that communion of saints is, how it must be exercised, and well exercised. a: How the soul of a true godly one exercises that communion of saints with the Holy Spirit. We exercise that communion of saints with the Holy Spirit: As we 1: Ascribe to him the entire work of grace, and to his free grace. Colossians 1: That it is he who has drawn us out of the power of darkness, and transferred us into the kingdom of the Son of his love. b: As we thank him, glorify him, and magnify him; Thanking the Father who has made us worthy to share in the inheritance of the saints in the light. Colossians 1:12. c: As we remain dependent on him in everything, so that we cannot exist or act for a moment, not even a blink, without that, John 15:5. Without me you can do nothing. Acts 17:28. d: As we continually open our heart to the Holy Spirit, and to his working, and beseech him to fill it with his influences, Psalm 51:13. Do not take your Holy Spirit from me. e: As we do not hinder his working in us through our corruptions, do not thwart it (that is otherwise resisting the Spirit, Acts 7. Grieving the Spirit, Ephesians 4). f: As we do not let the gifts that the Holy Spirit has placed in us, and through his continual influences in us, remain idle, but continually seek to work them up in dependence on God, and strive to work with them; that is otherwise the Spirit quenching, 1 Thessalonians 5. As we g: Use all those means that the Holy Spirit points out to us, and through which he wants to work, Romans 10:17. 1 Corinthians 1:21. h: As we take notice of and believe the testimonies that the Holy Spirit gives of our state, and of our sonship, Romans 8:16. Not neglect them, and cast them to the wind. i: As we do not despise the smallest graces that we receive from the Holy Spirit, or give them wrong names, not despise the day of small things, Zechariah 4:10. k: As we ascribe all our virtues and good conditions that we possess to him as the first cause, and give him the honor thereof, etc. More things could perhaps be said here to me.

VI. How the soul of a true godly one exercises it with Christ: The soul of a godly one exercises that a: From its side toward Christ, as it 1: Seeks to know Christ more and more, to know him and the power of his resurrection. 2: Continually meditates on him: As our meditations on him are sweet. 3: As our love is more and more stirred up toward Jesus, and one is rooted in love. 4: As one seeks to penetrate more and nearer into his sweet and blessed communion; so that he is to us as a Brother, Bridegroom, and Husband. 5: As one becomes wholly accustomed to him, and one cannot endure without his communion, Job 22:21. Psalm 42:1. 6: As one makes continual use of Christ, in all three his offices: Prophet, Priest, and King. 7: As one discloses all its secrets to Christ, and lays them down as in his bosom, etc. b: Christ in turn exercises that communion with a godly one. 1: As he grants much grace influence to a godly one, so that they receive grace for grace out of his fullness, John 1:16. 2: As he allows the true godly one nearer to his communion, and into inner chambers in the wine house, Song of Songs 1 and 2. 3: As he holds familiar intercourse with it, as one true Friend with the other: I no longer call you servants, but friends, for all that I have heard from my Father I have made known to you, John 15:15. 4: As he refreshes it through his comforting and rejoicing grace, Psalm 4. You have given joy in my heart, more than when their grain and their must are multiplied. Song of Songs 1. We will rejoice and be glad in him. 7. But how does the soul of a godly one now exercise that communion concerning God the Three-in-One? Bring what we have said above about the exercise of communion with the Holy Spirit, and with Christ, with a little change here over, then you will easily find that.

But how does a child of God here on earth exercise that communion with the holy angels. a: Not to esteem them as gods. b: Not to worship them, that is expressly forbidden; c. But to esteem them highly, to value them, and to be filled with great awe before them; So the saints have always done toward them. d: To love them heartily. e: To entrust themselves also to their protection, Psalm 34:8. The angel of the Lord encamps around those who fear him. He will command his angels concerning you, that you strike your foot against no stone. Psalm 91:11,12. etc.

How do the godly exercise communion with the souls of the perfected righteous? a: Not to seek the merit of their works for us. b: Not to pray to them. c: Not to seek their intercession for us with God. d: Not to pray for their protection, that is the idolatry of the Papacy. But e: To esteem them highly, to value them. f: To love them. g: To regard them as our brothers and sisters in the Lord. h: To exercise communion in the spirit with them. i: To set them as an example for ourselves. k: To long and sigh for the full enjoyment of their communion. etc.

But let us also consider that communion of saints which the godly here on earth exercise with each other in the militant Church. Over that matter somewhat more extensively. There is also a great, close, and singular communion between the believers here below on earth, and it consists particularly in this a: That all the godly here below on earth have but one Head, namely Christ, Ephesians 1:22. b: That they as members of each other make but one body with each other, Romans 12:5. c: That they have but one Spirit, who works and governs them all, see 1 Corinthians 12:11. d: They all have one confession of faith. e: They all have one faith, one Lord, and one baptism, Ephesians 4:5. f: One God the Father, one eldest Brother, one Bridegroom and Husband and Friend. g: One and the same goods of the covenant of grace and inheritance, Romans 8:17. h: One and the same enemies: devil, world, and own flesh. i: One and the same weapons, which are not carnal but spiritual, and powerful through God, 1 Corinthians 10:4. k: One and the same victory, which is given to us in Jesus Christ our Lord, 1 Corinthians 15:57. But that seems a singular union and communion between the believers among each other, which far surpasses and exceeds many unions and communions.

VII. But let us now see how that must be exercised among each other. That must be exercised in a: Acknowledging each other on proper grounds as true godly ones, and not lightly or masterfully condemning, Matthew 7:1. b: Loving each other and heartily cherishing, see that everywhere in the word. c: Being of one sentiment and one feeling, namely of the same mind, the same disposition, the same speaking, 1 Corinthians 1:10. d: Being familiar and sociable with each other, and associating with each other, as one heart- and bosom-friend with the other, Psalm 133. How good and pleasant it is for brothers to dwell together. e: Seeking to be useful to each other in everything, and caring heartily for each other's well-being; so in the body, but especially in each other's spiritual state. Not looking so much at what is our own, but rather at what is another's. Not saying like a Cain: Am I my brother's keeper, Genesis 4. f: The gifts that one has received from God, not keeping them only for oneself, but according to the strength and condition in which God places us, applying them to the benefit of others, see the parable of the talents, Matthew 25. g: Having compassionate and sympathetic feelings with the miseries and difficulties of our brothers, and praying much for them, Bear one another's burdens, and fulfill the law of Christ, Galatians 6:2. Pray for one another. h: Having one aim with each other, namely the honor of God, the expansion of Zion; and the preservation of our precious souls. 1 Corinthians 10: Whether you eat, whether you drink, or whether you do anything else, do it all to the glory of God. Psalm 48:13. Philippians 2:12. i: As much as possible, also using one and the same means, to achieve those ends, to prevent all discord. k: Exercising that communion with each other in the public assemblies of God's people, under the hearing of God's word, under the use of the sacraments, and also in the gatherings of the godly. Exodus 20:24. 1 Corinthians 10 and 11. and Matthew 18. l: Being meek and humble in everything, not having too high thoughts of oneself, and thinking too low of others. That is harmful to the exercise of the communion of saints. Esteem others better than yourselves, Philippians 2:3. One must learn from the Lord Jesus to be humble of heart, Matthew 11:29. If these things are well observed, then the communion of saints will be well exercised.

VIII. This communion of saints has its degrees, through which it climbs to perfection. a: The communion of saints is here entirely imperfect; because of the great power of corruption that remains in the believers here, so it is exercised very imperfectly, with the Holy Spirit, with Christ, with God the Three-in-One, with the angels, with the souls of the perfected righteous, as also with the believers here below on earth. b: It will be more perfect in the death of the godly. Then they will be released from sin and from all that is sinful, Romans 6:7. He who has died has been justified from sin. Then they will enjoy the communion with the Holy Spirit, with Christ, with God the Three-in-One, with the angels and the souls of the perfected righteous, and that in a much more perfect degree, will then be with Christ, Philippians 1. With him in paradise, Luke 23. c: But most perfect it will be after the day of the final judgment; then the bodies of the godly will also be raised immortal and incorruptible and glorified, united with the soul perfect in glory. Matthew 25:34. And they will always be with the Lord.

IX. That communion of saints is a good of the covenant of grace, and one of the greatest goods that God grants to his children. Therein everything is enclosed. Therein is a: A glorious God, what can be thought more glorious than to have such a close communion with God the Holy Spirit, with the Lord Jesus Christ exalted at God's right hand, with the Three-in-One God himself; with the angels and souls of the perfected righteous; yes, with the believers here below on earth, who are saints of the high places. b: Therein is a most delightful good; there is no delight that can compare to it. The godly know much by experience what an indescribable delight it is to live in a close and familiar communion with God the Three-in-One, to associate familiarly with the Lord Jesus, to be led by him into the wine house; to be led into the inner chambers. O that is a heaven on earth; then one receives joy in the heart, more than when the godless have their grain and must multiplied, Psalm 4:8. Then we will rejoice and be glad in him, and mention his excellent love more than wine, Song of Songs 1. So our familiarity also with the angels, and souls of the perfected righteous; what have the saints been able to refresh themselves when they might enjoy the least thereof, in the appearances of the angels, and of the souls of the perfected righteous to them, see Luke 2. and Matthew 17:4. Our exercise of communion with the true godly here below on earth, when it is well exercised, how delightful is that, Psalm 133. c: Not only, but therein is also a most profitable good: There is no profit or advantage that can compare to it. In the exercise of that communion of saints, there does not enter a soul (but briefly to say it) all that can make it happy in body, but spiritually, and all that can make it eternally happy.

X. But finally, let us once more see through what that beautiful communion of saints is violated and to some extent broken; That is a matter of importance, and well worth double consideration, to contemplate this in our days with attention. This is violated a: On the side of God, when it pleases the sovereign God for his wise reasons to withdraw his Spirit with a large part of his work from us. When the Spirit of God is fully and abundantly granted to the Church with his saving influences, O then everything is in bloom and flourishing, then everything is awake and lively; then that communion of saints is earnestly, closely, and holy exercised, and that with God, with Christ, with the angels and the souls of the perfected righteous and with the believers here below on earth. But when the saving influences of God begin to diminish in God's Church and begin to be withheld, then it becomes dark and gloomy, then the bloom fades, then everything withers and becomes dull; then everything becomes as woody and spiritless: That proceeds. b: There then follow from our side, from the side of the godly, and from some followers of the godly, a multitude of things, through which they tear apart and corrupt that great privilege the communion of saints, and rob themselves of it for the most part. God-fearing ones remain here long, still have their corruptions. As soon as God's grace influences begin to withdraw, that vermin comes out of its holes; sins that one thought long dead come like lions again to the fore: And so the godly grieve their close communion of saints. And that indeed a: With God, when they on their side slacken in it, their hidden affections, times of separation, familiar intercourse with God, under various pretexts begin to neglect, begin to forsake the fountain of life, from which they must continually receive new influences, Jeremiah 2:13. So one gradually drifts further from God, alienated from his communion: one enters into communion with sin and the world, and that takes away the boldness of our approach to God, and so a complete separation occurs between God and the soul, Isaiah 59:2. Not only, b. but that is also soon broken with our fellow godly ones: Friends, if you do not want to close your eyes to the light, you will see it in our days as clear as the light of day.

1: There the love to each other cools, it is gone from the heart of many.

2: There one suspects, there one condemns each other, but superficially, lightly, masterfully, and that as soon as one is not of their foolish conceptions, and does not run along with them, and everyone who is just on the way, and does not yet understand the A B of godliness, and yet that happens mostly from followers, who pretend much, make much noise, and possess not a grain of godliness. That condemns great, sensible, tried godly teachers; those are legalists, and those who do not understand the course of the Gospel. Yes, even the old, sensible, faithful, tried godly teachers, they must also suffer it, they are also as blind as moles, that is with, that is duty preachers, and so one brings them under prejudice, but to the simple ones, and makes the most useful teachers entirely useless, does that not tear? can that do otherwise than tear the entire communion of saints so that it cracks? Times, o morals!

3: There everyone has his own narrow ends and aims. The one aim that one must have in everything is either entirely out of sight, or set somewhat aside, and a host of ends and aims, one this and another that, govern the game, now those ends and aims do not all agree, but are sometimes directly contrary: There again a ground of division, and that the one runs here and the other there.

4: There one has too high thoughts of himself, and thinks too low of others, thinks that he knows best, that he alone knows, and that all others besides him know nothing, from that ground he must do everything alone and direct everything; if that is to be carried out he must have followers, he must have people who are foolish enough to believe that. Others, if it does not suit to follow that; yes, often offices and consciences may be obliged to oppose that, there again the division, and the alienation of that sweet communion of saints.

5: A great means to divide the communion of saints is when one begins to deviate from the old, tried truth, whether through gross errors that seem to want to undermine the foundations; whether through lesser errors, which however are harmful and detrimental to truth and piety; whether through new, dark, obscure and ambiguous expressions and ways of speaking, often fetched from heretical and erroneous writings, whereby one makes oneself justly suspect. When that happens, and there are still orthodox, sensible, faithful and godly among the teachers, and among the common people (as otherwise, God be thanked, there truly are in a good number), they must necessarily, for the sake of office and duty, rise up against it and oppose it. There lies again the discord, the communion is torn, through division, confusions, disturbances, and everything upside down. And whose fault is it? not those who remain by the old truth, they can, they must do nothing else; but those who bring such novelties. Let the most impartial judge himself.

6: That communion of saints is essentially violated when the godly, or those who run along with them, begin to hate each other, to slander, to persecute, begin to shoulder each other, and begin to apply their talents that they have received from God to the harm of each other and of the good cause, and thereby begin to work directly contrary. A kingdom divided against itself cannot stand.

7: The communion of saints is greatly harmed by unyielding stubbornness: One has often said something, asserted, or done something that one later sees is wrong, if one had not said or done it, one would not do it; if one but wanted to confess that, and turn back, the matter would be at an end: but no, one is too proud, too great for that, what one has said or done, that must remain said and done, even if it goes ever so. First it is God's cause, one has a good intention, afterward it becomes our cause, then it touches our good name; and when it lasts a bit longer, and goes on vehemently, so it becomes the devil's cause, and then it becomes miserable, and then one spares no means, however they may be, to continue one's cause. One thinks not that there have been in evil ages, and also in our age not well, where it has gone that way? but enough! Do not take it ill of me that I have pointed out some things through which the communion of saints is so unhappily torn, and but through that one robs oneself of such a precious privilege. True godly one, open your eyes, and see; if you are in any way guilty, see it, be ashamed, humble yourself before God, seek reconciliation in the blood of the Lamb; Repent and mourn over such actions. Shake off your followers, who do you the most harm in this.

I have written this from the fullness of my heart: It touches my soul that Satan rages so among the best people, and robs you of such a precious privilege. If there are some who take it ill of me, let each see to what he does. If I must also come under that judgment, I am blind, I do not understand the course of the Gospel; I say not that it does not matter to me, it matters to me all, it touches my soul that I find it so; but nevertheless I must comfort myself that I alone do not see it, who are under that judgment, many greater, abler, and more godly men, whom nothing can be added to, must suffer that. One will on that way soon harm, and make a good part useless, but to the simple ones, and make all the best and most useful servants in God's Church useless, but a small part. The Lord preserve his Church.

I. In my meditations on the practice of true godliness, it has occurred to me more than once what is earlier in a godly person: faith or the spiritual life.

II. Some great men, for whom we have much respect, believe that in a godly person, one must first understand faith, and then the spiritual life. They believe that in an elect person, faith is first worked, by which he goes to Christ, accepts Him through faith, is thereby united with Christ, and through that union of the soul with Christ, the spiritual life of grace arises and begins in him: just as our bodily life arises from and through the union of our soul with our body.

III. But in that concept, something always encounters us that offends us. I ask: Are the acts of faith, by which a soul grasps Christ and unites itself with Him, dead or living acts in a believer? If one says that they are still dead acts in it. But how can dead acts, a dead faith, grasp Christ and truly unite itself with Him? If one says those acts of faith are living acts; but how can they proceed from someone who has no spiritual life yet, and who must first receive that through the union of the soul with Christ?

IV. It seems to me almost that we best comprehend the matter if we posit that the true saving faith and the spiritual life are simultaneous in time, but that in order, the spiritual life precedes and faith immediately follows. Through regeneration, does the soul not receive the first principles of the spiritual life, by which it becomes from dead to living? Now, in those principles of that spiritual life which the soul receives through regeneration, the habits of all Christian virtues are enclosed, and consequently also the habits of faith: Therefore, the habits of faith the soul receives simultaneously in time with the spiritual life, because one cannot comprehend a spiritual life without the habits of faith: but in order, the spiritual life precedes and faith follows, because I must first comprehend a principle of life before I can comprehend activities that flow from it, because I must first comprehend a habit of faith in the soul, which it receives simultaneously with the spiritual life, before I can comprehend the essential acts of faith that flow from it.

V. Let us then comprehend the matter a little more closely thus: α: First, the Holy Spirit regenerates the soul of an elect person and gives it a principle of life, makes it from dead to living. β: That in that principle of the spiritual life, the habits of faith are also enclosed. γ: That the soul of a regenerate person immediately begins to work from that principle, and through the essential acts of faith, begins to hasten to Christ, to take refuge in Him, to grasp Him, to surrender itself entirely to Him, and to unite itself most closely with Christ. δ: That the soul, through its union with Christ, does not receive the principle of life—that it has already received from the Holy Spirit in regeneration, and that is already active in it through the essential acts of faith—but that that spiritual life now subsists in and through that union with Christ, draws all its nourishment from it, grows in it, and increases, and bears fruit: Imagine a living twig or graft that has life, which is grafted into a living stem and united with it: That receives from that stem not the first principle of life, but that life subsists, draws all its nourishment from that stem, grows, increases, and is fruitful in it. So also here.

VI. One succeeds in this not only to comprehend this orderly, but it seems in everything to agree well with the holy word of God: α: Regeneration is attributed to the Holy Spirit, which no one will deny, see John 3:5. In it, the soul receives the first life, in it it becomes from dead to living—that no one speaks against; and so there is the Spirit who makes alive, John 6:63. 2 Cor. 3:6. The Spirit makes alive. β: The soul of an elect person is already given by the Father to the Son before it comes to Christ. John 6:37. John 17:8,9,11,12. Psalm 2:8. γ: Thereupon it comes to Christ, by what else than through living acts of faith? That is indeed clear: δ: Coming to Christ and uniting itself with Christ through faith, Christ is said to live in it. Gal. 2:20. I am crucified with Christ, and I live, yet not I, but Christ lives in me. Christ dwells through faith in our hearts, Eph. 3:17. Our life is hidden with Christ in God, Col. 3:3. ε: It receives through faith power and nourishment from Jesus, as a branch from the vine, John 15:5. It grows and increases in Christ, Eph. 4:15. Col. 2:19. ζ: It bears in Christ much and enduring fruit, see John 15:5. See there, that all comes out well and agrees.

VII. But one could bring some objections against it, and well. α. The first quickening is indeed attributed to Christ, see 1 Cor. 15:45. There the second Adam is called a quickening Spirit. Eph. 2:1. And you hath he quickened, who were dead in trespasses. Answer. α. That spiritual quickening, by which the soul of an elect person must be made alive, that is a work of God outwardly, and therefore common to all the Persons in essence, therefore it may well be attributed sometimes to the Father, see Eph. 2:5. Then to the Son, and as we have shown above, also to the Holy Spirit. β: Christ is said to quicken, to be a quickening Spirit. Either meritoriously, because He has merited that spiritual life of grace, He has brought that to light through His offering. Or also actually, insofar as He kindles that in the elect through His Spirit, and then the Holy Spirit is again the nearest cause of that life. Once more: γ: All our theologians divide the economical works thus, that they commonly attribute creation to the Father, redemption to the Son, and sanctification to the Holy Spirit. Well now, that begins indeed in regeneration, and there it takes its beginning.

β. But then it seems one posits that the spiritual life of grace in a believer could subsist for some moments outside Christ. Answer. What difficulty if the Holy Scripture so clearly precedes us in that piece, as we have shown above. β: That spiritual life subsists indeed for some moments outside Christ, insofar as it is not yet united with Christ through faith. But not outside Christ altogether. We have shown above that all the works of God outwardly are common to all the Persons, Therefore also Christ. That spiritual life subsists indeed for some moments outside Christ as not yet united with Christ through faith: but not outside His Spirit, who has kindled that life in it, and maintains it through His continual influences. γ: The first activities of that life are immediately toward Christ, through the essential acts of faith, in order to live and subsist in and through Him.

γ. But then a soul already enjoys various goods of the covenant of grace before it is united with Christ through faith, such as regeneration and faith. I answer α: That difficulty is not removed at all if one is of our opponents; for even if one denies that it receives the spiritual life before its union of faith with Christ, do they not deny that faith is given to it before that time, for it must indeed have faith if it is to come to Christ thereby and unite itself with Christ thereby. Now faith is indeed also a gift of God, a good of the covenant of grace, just as the spiritual life; it is indeed given to it out of grace, out of free grace, to believe in the matter of Christ, Phil. 1:29. What is one now further? β: One must necessarily posit a preceding grace before an elect person is actually in Christ; otherwise how do the elect come to election, to the Spirit of conviction, to the powerful calling, to regeneration? So a preceding grace the Scripture also acknowledges: I was found of them that sought me not. Isa. 65:1. Not that we loved God, but that he loved us, 1 John 4:10. γ: The goods which God bestows on believers from His eternal decree or eternal testament, out of free grace, for the merits of Christ, can be brought to two kinds, namely 1: or first graces, which God bestows on the soul out of free grace before there is anything in it; such as the giving of the Father, by which He gives the elect to the Son: The drawing of the Father, by which He draws the elect to His Son through His Holy Spirit, John 6:44. And to that belong then the Spirit of conviction, the powerful calling, regeneration, the bestowing of faith. 2. And then follow the graces that follow upon the first, and that presuppose something in the elect, such as faith, and the actual being in Christ. That being in the believers, there follows from it the preservation by Christ, justification, peace with God, the free access to the throne of grace, adoption, sealing, consoling grace, eternal glory. That these following benefits would be merited through the first, no less than that they are bestowed just as well out of free grace, for the merit of Christ, as the first: but because God has made that order in the dispensation of His graces, that thus one should follow upon the other, and that God would not give the following unless when they possess the first, and so on conversion and faith, everything further is promised, so that they become conditiones sine quibus non. Conditions without which not.

See there, friends, how nearly in our judgment the spiritual life in a soul precedes faith. We have extended that piece a little further, because some instructive things occur in it.

I. Here and there one finds it proposed: One must serve God solely and only for His own sake, because God is worthy of it. Others go a bit further and say: One may not intend oneself and one's own happiness; that is sinful, for then one ends in oneself, which conflicts with self-denial. These and similar things have a very beautiful appearance and seem to constitute the innermost, the purest, and the most spiritual part of Christianity, but they are not what they seem; they deviate from the Word of God and end up largely in a natural religion.

II. As far as we are concerned, we believe: a. That God in Himself is worthy of all honor and service, Jer. 10:7; 5:22; Rev. 4:11. b. That it must be the ultimate end of our actions, the honor of God, Prov. 16:4; 1 Cor. 10:31. c. That, the more one intends that end in our actions, the holier and purer our work is. d. But this is the matter: whether I also, as a subordinate end, may intend myself, my own happiness, salvation, and blessedness, and whether I then sin if I intend that as a subordinate end. We believe No, and we will prove that.

III. That conflicts with the Nature of a Human. God has created the human with a desire for his happiness, salvation, and blessedness; that is natural to the human; consequently, the human does not sin, does no evil, when he intends and pursues that. No one has ever hated his own flesh, Eph. 5:29. Without natural love.

IV. Against the Nature of the love to God, the content of the first table of the Divine Law, which consists in love to God: But wherein does the nature of the love to God consist? In esteeming God highly above all things; in seeking union with God; in delighting myself in Him above all things. Therefore, when God commands me to love Him, He commands me to seek union with Him and to delight myself in God above all things. But therein consists my happiness and blessedness.

V. The All-wise God has so inseparably linked those two ends, namely the Honor of God and our blessedness, that they cannot possibly be separated from each other: I intend above all and before all the honor of God; but I am never in a state to glorify God more than in eternal blessedness; therefore, if I stand for the honor of God, then I must also stand for eternal blessedness, because therein I am most in a state to attain that ultimate end.

VI. If we must serve God solely for His own sake, without looking to any reward, then God after the Fall would demand more from the human than He did before the Fall from Adam in the state of righteousness. God did not demand from Adam in the state of righteousness: Serve Me for My own sake, because I am worthy of all honor and service; No, God knew well with what nature He had created the human, namely with a desire for his happiness, and willed to treat the human according to his nature, and therefore the Covenant of Works had a promise of life, so that Adam would look to that and thereby be enticed to obedience; as also a threat, namely death, Gen. 2. So that he would thereby be deterred from disobedience. But does that now have the least appearance that God after the Fall would demand more from the human than He did before the Fall?

VII. If I must serve God solely for His own sake and may not look to my own happiness and advantage, then a large part of the whole Word of God is useless, idle, and harmful. A large part of the Holy Word of God indeed contains promises and is full of bodily, of spiritual, and of eternal promises: But pray tell! what do those do in the Bible if I may not look to them, if I may not thereby be enticed? Then they are not only useless therein but extremely harmful and snares to catch souls therein and give me occasion to sin. Would anyone dare say that this was God's end, why He placed them in the Word? Once more: A large part of the Word is filled with threats of bodily, of spiritual, and of eternal judgments: But what do those do in the Word if I may not look to them, if I may not thereby be deterred from sin? Then those are entirely useless in the Bible; yes, I sin if I look to them; do I then intend in a sinful way my own [happiness] and give the Bible occasion to that sin. Horrors! how far that deviates from the aim of God, and how twisted and distorted this all is.

VIII. If in our actions and religious exercises we may not intend our own [happiness], or seek our bodily, spiritual, and eternal happiness: Well, how then does it come that God in His Word so strongly urges the human himself thereto, that they would promote their own happiness and blessedness? See so many Texts in the Word. Among others, Phil. 2:12. Work out your own salvation with fear and trembling. But why then does God from heaven use so many motives, borrowed from the human's own happiness, to urge him to the service of God? Why then does God complain so bitterly about the humans and about His People, that they give no heed to their own happiness, salvation, and blessedness, and so unhappily neglect them? Those are indeed things that are clear and speak for themselves.

IX. If in everything I may not intend my own happiness and may not seek to escape my harm and ruin in everything, then I must be entirely indifferent in everything; then I must shake off the human nature that God has created in me; then I may pray for neither bodily, nor spiritual, nor eternal blessings, yes, nothing for myself. Then I may thank God for no benefits that I have received from God, etc. Where does that lead, Friends? Have the Ancients done so in the Word?

X. Finally: That in our religious actions we may also intend our own happiness, that appears from the example of Moses, Heb. 11:26. For he looked to the recompense of the reward. And that is praised there as a virtue in Moses and proposed to us as an example of imitation.

XI. But someone will say: Since all things are from God, through God, so they must also all be to God, Rom. 11:36. Everything must end in God, and if we look to our own happiness, then we end in ourselves and not in God. Answer: a. We say that the honor of God must be the principal end of our actions; and our happiness the lesser principal end; Therefore we intend our happiness, and we do not end therein, but end in the principal and principal end. b. A godly one, he cannot rest in his own happiness and blessedness; whatever he ever enjoys, he does not have enough from it as long as he does not have God; thereto stretch his infinite desires. Meanwhile, he has received his intended blessings; he does not rest therein but brings them to the Lord and gives God the honor from them. Yes. c. Even eternal blessedness would be no eternal blessedness to him if he ended therein in himself and God were not his end in everything wherein he alone can end.

I. Properly speaking, conditions are such as someone performs out of his own strength or ability. When they are performed, they give someone a meritorious right to demand something. There are (in my opinion) no right-thinking theologians who posit such properly speaking conditions in the Covenant of Grace. That would truly mix Law and Gospel and set up another Covenant of Works.

II. However, one cannot deny that in the Bible word, some things, such as conversion and faith, are presented as conditions. Repent, for the kingdom of heaven is at hand: Matthew 3 and 4. Repent and believe the Gospel. Unless you repent, you will all likewise perish. Luke 13. He who believes and is baptized will be saved. Mark 16. Believe in the Lord Jesus and you will be saved, you and your house. Acts 16. So also the Scripture speaks of a Law of Faith, distinct from the Law of Works, Romans 3:27. Of a Commandment of Faith, 1 John 3:23. Romans 1:5 and 16:26. Of an obedience of Christ. 2 Corinthians 10:5. 1 Peter 1:22. God demands of us to do justice, to love kindness, and to walk humbly with our God, Micah 6:8. Indeed, faith and conversion perhaps come forth more as demands and conditions than as promises.

III. On the other hand, it is also true that they often appear in the holy word as promises of the Covenant of Grace, as something that God promises to give, see Jeremiah 31:33. Ezekiel 36:26. Jeremiah 32:40. To another is given faith by the same Spirit. 1 Corinthians 12. It has been granted to you on behalf of Christ to believe, Philippians 1:29. As something that God promises to give out of free grace and for nothing, Isaiah 55:1. Revelation 21:6 and 22:17.

IV. This seems outwardly to involve some contradiction, and it is also the reason that our right-thinking theologians, although in the ground of the matter agreed, do not express themselves in the same way concerning it, and some are somewhat obscure in it.

V. It is certain that faith and conversion cannot be regarded as properly speaking conditions of the Covenant of Grace, for: a: The sinner has or can have no ability at all to believe and convert outside and before grace. 2 Corinthians 3:5. He is not competent to think anything good, all his competence is from God. God must work in him both to will and to do, Philippians 2:13. Man is dead in sins and trespasses. Ephesians 2:1. He can as impossibly do good as a Moor can change his skin. Jeremiah 13:23. b: Then it would be again another Covenant of Works, in which one is justified by works, but this Covenant is a pure Covenant of Grace. c: In this Covenant, Christ has earned everything that is to be earned, and therein no meritoriousness from us has the least place. d: God gives in this Covenant everything for nothing and out of free grace, see Isaiah 55:1. Revelation 21:6 and 22:17. Ephesians 2:8. e: If there were proper conditions in that Covenant which depended on us, then that Covenant would be unstable and breakable. f: Faith and conversion are also promised in the Covenant of Grace, and God will give that, 1 Corinthians 12. Philippians 1:29. But if faith and conversion could not be regarded as properly speaking conditions: so faith and conversion must be regarded as properly speaking promises of the Covenant of Grace: Indeed, faith and conversion are as much promises of the Covenant of Grace as all the other promises. In the Covenant of Grace, God promises everything and alone. Therefore it is called a Covenant of Grace, because everything there is grace. διαθηκη, which means not only a Covenant, but also a Testament. Indeed, in that regard the theologians call the Covenant μονοπλευρον, one-sided.

VI. But since faith and conversion are promises of the Covenant of Grace, and properly speaking promises; then here falls the question, why faith and conversion so often appear in the word as conditions of the Covenant of Grace, and as something that God demands of man, and in that regard speaks of a Law of Faith, Commandment of Faith, etc. As shown above. I believe with me that this is not by chance or in vain, but that the Spirit of God has wise reasons for it. Let me ask, what might they be? I answer, could it not be: a: To show that God communicates those Covenant goods gradually and step by step to his elect, the one after the other. b: Again: God gives to his elect faith and conversion, and when they have that, then they acquire the character of a condition; he who has that will also partake of the other benefits. God attaches that firmly to faith and conversion in his word: Believe and you will be saved, etc.: so faith and conversion are conditiones sine quibus non, conditions without which not. See Matthew 13:12. To him who has, namely faith and conversion, to him will be given, and he will have abundance. c: Faith and conversion appear as conditions because faith and conversion also include our activity. In our faith and our conversion, therein God is the first, and we the second, next, formal cause. Not God converts himself, but we convert ourselves dependently on God; not God believes, but we believe. Now upon our faith and upon our conversion, upon that God bestows the further goods of the Covenant of Grace. I say, not for our faith and conversion, as if that earned it, not less than that, but God bestows that upon it out of free grace for the merit of Christ. God also demands our activity dependently on God in our faith and conversion, and upon that he then promises. So faith and conversion then acquire the form of conditions. And for those reasons the Spirit of God can present them in so many places in his word as conditions, and so the apparent contradiction is removed.

VII. But let us also say something about the consent of the Covenant of Grace, by which the Covenant of Grace is consented to from the side of man. Herein we note: a. The proposal or offering of that Covenant of Grace, which is done to the sinner through the preaching of the Gospel, wherein that Covenant of Grace is offered to the sinner, and he is enticed and invited to it. Therein God wants to become the God of a sinner, Christ his Savior and Redeemer; if he with denial of all that is outside Jesus, wants to be saved only through Christ, and that through a way of justification and sanctification. See this Matthew 16:24. Acts 4:12. John 14:6. Isaiah 55:1 and 45:22. Matthew 11:28. b. But someone will perhaps say: In that proposal and in that offering of the Covenant of Grace there seem to be so many conditions: If they want with denial of everything only through Christ, etc. and the Covenant of Grace has properly no conditions as shown above.

VIII. Answer a: Those are no conditions, but prerequisites in someone who will pass into that Covenant; thereby he is prepared and made capable for it. b: Those prerequisites are no fruits of our field, but are first wrought in the soul through the saving operation of the Holy Spirit, and thereby the sinner is made capable to enter into that Covenant. c: If those things must appear in any way as conditions, then they acquire the form of conditions, and of conditiones sine quibus non, as shown above. c. But let us see how the sinner works with the offering of the Gospel, when he will pass into that Covenant. a: He hears those proposals and those offerings of the Gospel; and all those friendly enticements and invitations. b: He stands still at that with composure; He considers and ponders them with attention, and with deep thought as Lydia, Acts 16:14. c: The Spirit of God enlightens the eyes of their understanding, so that they are led deeply into the consideration of those things, and see the excellence, propriety, and profitability thereof. God himself shines in their hearts, and gives them enlightened eyes of understanding. Then they see the well-orderedness of that Covenant, and that it is altogether firm, 2 Samuel 23:5. Then, d: the soul descends into her innermost, and examines and asks herself whether she so wants, whether she in truth and heartily wants, as Jesus is offered to her. e: The soul can see and find nothing else, however she examines herself, that that is the wish and choice of her heart; so she now consents to that Covenant, accepts it, and gives herself over into it: Gives Jesus the yes word, and espouses him in faith, Hosea 2:19. see John 1:12. Psalm 116:16. Isaiah 44:5. Song of Solomon 2:16. f: So the Covenant is closed, and so that Covenant becomes διπλευρον or two-sided, because it is now consented to and accepted from the side of the sinner. d. Let me clarify that important piece with a parable: Imagine a: A beggar woman who sits by the road, has nothing, and moreover is blind, deaf, lame, leprous, etc. Who moreover is a vile whore, who commits adultery with a multitude of lovers, and whatever can make someone more gruesome and repulsive. b: Imagine that a great king comes by, who offers her his marriage, yet so, that she must first be healed of all her defects, and cleansed of her leprosy, at least for a great part; that her old rags must be shaken out, and she must be clothed royally and according to his state; that she must forever leave her lovers and give them a divorce letter, and conduct herself honorably and chastely as his royal consort. c: Imagine that the beggar woman says: I cannot heal my defects, cleanse my leprosy; I cannot take off my old rags, I have no penny to buy such clothes, and no ability to put them on: I am not able to wrestle free from my lovers, they are too powerful for me, etc. d: Imagine that the king says to her: I know well that you cannot do that, I do not demand that of you either, but I will do all that for you. I will heal your defects; I will cleanse your leprosy; I will take off your old rags, and provide such clothes and put them on you: I will snatch you from your lovers, etc. The question is only whether you so want, and through that way want to become my spouse. e: The beggar woman answers: Ah, with my whole heart and soul I consent to that, and I give myself over to you. There the marriage is closed. Now so in the narrow house it is also in the spiritual. a: So is the sinner also when God comes before him, so wretched, so gruesome. read Ezekiel 16. Jeremiah 3:2. b: In that state of sin, God and Christ offer themselves to him, see this Jeremiah 3:1,7,12, etc. Hosea 2:13,15 etc. c: But the sinner cannot remain in that state either, must also change, see this Isaiah 1:16,17,18. Jeremiah 3 etc. d: God does not demand that of the sinner either, that he would do through his own strength and ability; no, but God offers to do that for him, see Jeremiah 31:33. Jeremiah 32:38,39,40. Ezekiel 36:25,26. The question is only whether you want through that way. e: The soul says thereupon also yes, and consents to that with her whole heart; and so she also passes into the Covenant.

IX. But when we now consent to that Covenant of Grace with our whole heart and soul, do we have that consent from and out of ourselves? a: Not at all! How reasonable, how proper, how glorious and profitable that offering of God is, the sinner in nature does not want it, has no inclination to it, is hostilely opposed to it: You do not want to come to me, that you might have life. Matthew 23. How often have I wanted to gather your children... But you did not want. Romans 8:7. b: That consent God must work in us through his almighty and irresistible grace: I will cause them to walk in my statutes and do my judgments. c: That God does in regeneration, there God gives to the sinner another heart, see Jeremiah 31:33. Ezekiel 36:25,26. Now that heart has a complete agreement with the offering of the Gospel; so is that people willing in the day of God's power in holy ornaments. Psalm 110:3.

X. Thus everything in the Covenant of Grace is grace, from whatever sides one views that Covenant. a: God has devised it himself, and that out of pure grace; b: God gives out of free grace the Mediator of the Covenant, who earns the Covenant goods for the Covenant members. c: God causes that Covenant of Grace to be made known and offered. d: God promises those things which he demands as conditions, to give us out of free grace. e: All the promises of the Covenant of Grace are out of free grace. f: Indeed, even our consent in that Covenant, God works out of free grace in our soul; thus it is wholly true: by grace you have been saved. Ephesians 2:8. not from you, it is God's gift.

I. The Reformed Church teaches, on the one hand, that man formally, as one entirely stripped bare, as one shaken out of everything, must come to Christ; that he must bring no works, no own righteousness or nothing at all: That he must come as with the rope around the neck, and as with the death sentence in the bosom: That he must seek to be saved solely and only by free grace, for the merits of Christ. On the other hand, the Reformed Church strongly urges in these matters the exercise of all kinds of Christian virtues, and that before the conversion, during the conversion, and after the conversion. These are matters that all who understand the Reformed Religion know.

II. But many do not follow the Reformed Church in these matters: There are parties outside of us who deviate theoretically in these matters, some on the one side, and others on the other side. All work-saints, who come before God with their works and duties, want to impute those to God, and to be justified either wholly or in part from the works. On the other side, there are the Antinomians, who hold that one is justified and saved solely by free grace, for the righteousness of Christ, but do not urge the exercise of the duties of godliness, and think that a godly person is not obligated to obey the Law, "Christ has done that for them." Both parties come out publicly for these positions and defend them. Many of our Reformed are sound in that matter in the Confession, but deviate in practice: Many follow in practice the work-saints, and bring their duties and supposed good works, either wholly or in part, before God, impute those dearly to God, and seek therein either wholly or in part their righteousness. Others rest on the Doctrine of Free Grace and the righteousness of Christ, and concern themselves little with the exercise of duties; yes, they sink quite freely into it, according to the Doctrine of the Antinomians. Yes, yes, many ignorant little-knowing, unconverted Reformed have indeed no wrong grounds, but err in these matters, have no neat and distinct concept of them; they cannot reconcile that one sometimes so strongly urges free grace, the Righteousness of Christ, and that this alone is it, but in which we must seek our salvation, with exclusion of all our works and righteousnesses: And that on the other hand one so strongly urges the exercise of all Christian Virtues, before the Conversion, during the Conversion, and after the Conversion, and that upon forfeiture of eternal salvation.

III. I have these before me, and our aim is, to rescue as many souls as possible who are perplexed about these matters and are in confusion about them, and to give them a clear and distinct concept of these matters. And to that end we must say:

IV. That one must hold fast to these two things, which the Reformed Church teaches in this, against parties that are outside us: a: Grace. That we become saved by grace and not by single free grace for the righteousness and merit of Christ, and that without mingling of our righteousness, or of any of our merits, to the least, however named. We prove that matter at its time and place against all work-saints. And also then to the second: Duty. Duty and Duty are two principal pillars on which the Doctrine of our Reformed Church rests.

The Reformed Church teaches that although we become saved solely by free grace, for the Righteousness of Christ, nevertheless duties must be observed, and indeed before the Conversion, during the Conversion, and after the Conversion; And we hold that with all strength against the Antinomians: And that matter is so clear that anyone who but simply reads the Bible from front to back, and has some reverence for the holy word of God, cannot doubt it in the least. We are accustomed to prove that matter in the Treatise on the 32nd Sunday; I have proved that matter in our 6th and 7th Treatise. If anyone desires, he can look them up.

V. But now remains that we rescue the simple Souls from that maelstrom, and give them a distinct and clear comprehension of Grace and Duty, and show wherein those must be distinguished, and where and how each of those must be understood. Now pay attention once:

VI. To Grace, to Free Grace, to the righteousness of Christ, belongs everything that belongs to it, and to the entire acquisition, and to the entire application of salvation. All that belongs to it belongs entirely to free grace, for the righteousness of Christ, without mingling of any of our righteousnesses or merits. We see that: In the acquisition of Salvation; therein the creature brings nothing, and can bring nothing; there God and Christ do everything: The Father gives out of single free grace His Son as a Surety and Mediator (John 3:16; Rom. 8:32). The Son stands as Surety in the place of the elect; bears for and in their place all the curses of the Law, and redeems them thereby from the same, to the least (Gal. 3:13). He obeys for and in their place the Law, and earns thereby for them the right to eternal life, and to all the goods of the Covenant of Grace; All that can make them bodily, spiritually, and eternally happy (see Rom. 5:19). Thus the entire acquisition of Salvation is outside us, solely free grace, and the righteousness of Christ. B: As regards the application of Salvation, whereby the elect are applied to salvation, that is again solely free grace, without any righteousness and merit. The eternal Election, in which the objects are chosen, occurs out of free grace, without any of our works or merits. The effectual Calling, whereby they are drawn from the power of darkness, and translated to His Kingdom, occurs out of free grace. The Regeneration wherein they receive the first principles of the life of grace occurs out of free grace. The true Saving Faith, with which they grasp Christ, and unite themselves with Him, is given to them out of grace. They come as sinners and godless before God, and are justified freely by His grace, through the Redemption that is in Christ (Rom. 3:24). As regards the further benefits of the Covenant of Grace, which they receive after those first graces, they receive them not for those first graces, for their calling, for their regeneration or conversion, for their faith, or for the worthiness and merit that is in the same, but solely on the same. Although the first also out of free grace, for the merit of Christ. See that now belongs to grace, to free grace, and to the righteousness of Christ, everything that belongs to the entire acquisition of salvation, and everything that belongs to the entire application of salvation; in short, everything that is necessary for salvation. Thus we become saved by single grace. And thus is Christ a perfect Savior. That is Grace.

VII. But let us now see what Duty is. Because now the entire acquisition of salvation, the entire application of salvation is solely and only out of free grace, for the Righteousness of Christ, it does not follow therefrom that we must but sit still, not do anything at all. No, the Bible teaches us quite the contrary; it teaches us that there are Duties to be observed on our side, and indeed: before our conversion, during our conversion, and after our conversion. But let us look at that matter a bit closer, to understand it somewhat more clearly.

VIII. Let us first take the matter of the Conversion and Regeneration. In the receiving of the first principle of life, man is purely passive, can truly do nothing thereto, as little as a dead person to his quickening: That is solely and only a work of God's Omnipotence not only, but also of God's free grace, that God bestows on us out of single free grace, without any of our merits. But does it follow therefrom that man in that matter must be entirely and altogether, and in all respects passive and suffering, and thus but idle must wait for God's operation? Not at all. The word of God teaches us that man must be active in that matter. a: God teaches us that we must use the means ordained thereto, and indeed as rational creatures must work therewith accordingly. He must strive to understand those truths: To know the Nature and the Essence of Regeneration: That he must see the absolute necessity of the same for his salvation: That he must strive to be convinced that he still lacks it; that he is absolutely powerless to be able to give it to himself, that it is solely a work of God: That he must lay this all on his soul, and become troubled about it: That he must lay himself down before God as a dead and entirely powerless one, and must plead with Him, that God out of free Grace will cast an eye on him, and will quicken him from above. That he must strive to arouse all the faculties which he has received in nature or grace from God, in dependence on God, and must strive to work therewith, and bring it as far as he can. If he cannot further, pleading persistently with God for more help. b: We must do all those activities not with the aim to thereby work out our Regeneration, that is wrong, that we cannot do. b: Not that we must impute those activities to God, and place something meritorious therein, no less than that: c: But we must do that in obedience to God, because God commands us that and binds us thereto. d: With an eye on the divine promise, which God has made on the use of the means, and with a quiet hope that God will fulfill it. e: With an eye on so many Examples, in which God has blessed those means to their conversion. See thus, and to those ends, all those activities must be performed. v: If we do not do that now, but sit still, lazy and idle, then we a: are disobedient to God's commands, we may give it whatever name we want: b: Thus we show that we not only cannot, but that we also do not want; for we do not want to do thereto what we can. c: Thus we despise and reject the means that God has ordained thereto. d: Thus we make ourselves entirely inexcusable in that great day before God. Oh if that once might be seen with attention and with insight! This with regard to our Conversion or Regeneration.

IX. But let us take once a convinced and seeking Soul, who thinks the true thing to do is to come into a reconciled state with God through Christ. Such a Soul. a: Must come entirely stripped bare, having nothing, as one who deserves Hell and damnation, entirely unworthy, must bring nothing, must not first want to save himself, and then come to Christ; we believe those things, and assent to them with our entire souls; those we have always preached and proclaimed. b: But does that exclude again all activities from such a soul? Oh no! The holy word of God, and the Examples of the godly teach us quite otherwise. Must not such a soul strive to see that she is such a miserable and death-worthy one? Can she otherwise come as such? Must she use no means, no external and internal means, to come to the knowledge of her miseries? Amen yes: Must she not mourn over her miserable state, and over her lack of God and Christ, not weep, not sigh and lament? does the word not teach that? Must she not seek to know God and Christ in His preciousness and in the blessedness of His fellowship? Must she not seek walking and weeping, after the way to come into His fellowship? Must she not take her refuge under the shadow of God's wings? Must she not by the essential acts of faith seek to grasp Christ as her strength, and thereby seek to make peace with God? Must she not cast herself upon the Lord Jesus, and entrust the entire work of salvation to Him? will anyone dare to contradict that? : But to what end now again all those activities in a seeking soul. a: Not that those are the work of our reconciliation with God through herself could bring about: Not b: That those activities must be imputed to God, as something in the least meritorious. c : But, because those things God commands. d : Because God wants to use those things as means, to obtain that great end. e : Because God has made saving promises thereto in His Word, not out of merits but out of grace. f : Because God shows in all respects, that those activities, out of that ground, are most pleasing to Him. g : Because we see in many Examples in God's word, that those are answered by God with saving grace. We do not prove all those things, for brevity, and that no Reformed will dare to contradict them. d: But is that now so Friends, so learn I. a: That one must steer the godly well, that they do not direct all those activities wrongly, that is necessary. b : But that one also must bring them well, that one does not always halt at the misuse of those activities, and only remain thereby; It is a delicate matter, that must be handled carefully; thereby those activities are gradually brought into contempt, and those who are earnestly active therein are brought under condemnation, as if they were all too much work-saints. That would do inconsiderate damage to the simple. And it is that one must also bring them well, so that one does not always fall on the misuse of those activities. Men must not always fall on the Misuses, without urging the activities themselves. That work becomes somewhat worse, and somewhat more questionable, when one does not exhort to those above-mentioned activities, not urge, or that one does that but very weakly, so that one shows that it is no earnest to us, and that it happens for decency's sake. By that way all those precious activities, on which God and His word place such a price, would gradually disappear from the Church.

X. But let us finally consider a true godly one, who has passed from Nature to grace. a: Such a one is brought over by the hand of God's Omnipotence from Nature into grace, and that solely and only out of free grace, without any the least of our merits. b.: By such a one nothing at all is to be earned; for all that he has from above, that can make him bodily, spiritually, and eternally happy, that he has received from God out of free grace, for Christ's merit's sake (Rom. 8:32). But does it follow therefrom that such a one must exercise no Duties? No. Not at all, to earn something; but must he not do it, because he as a rational creature remains obligated to obey the Law? Must he not do it, especially as a redeemed one, who for such a great benefit is obligated to gratitude to God, and thereby the stronger connected? Must he not do it, because this is the entire principal end that God has intended in the redemption, that he would observe acceptable duties to God (Luke 1:74). Must he not do it, because this has been the end of God, for which He has made him capable by the regeneration, to be able to exercise acceptable duties to God, that he would exercise them? And more reasons, see the 14th Treatise, and the 32nd Sunday of the Heidelberg Catechism. δ: Thus we see again as clear as the light of day, that, although all is free grace, we nevertheless are obligated to exercise duties and to live virtuously? That, the more it is free grace, the stronger we are bound to duties of gratitude? That the exercise of our Christian virtues has not the least regard, or can have, to any merit, because Christ has earned everything for the godly before God, and nothing remains to earn? That a godly one would act very foolishly if he would impute the exercise of his virtues as meritorious to God?

XI. One must not except here on the impotence, the impotence of a godly one. We answer. a: Yes a godly one can for a time be impotent to work, through the withdrawal of God's influences in a great measure, and through the great power of the corruptions, and through the heavy assaults, so that the life seems out of it, and that he is as a bottle in the smoke hung up (Psalm 119:83). Nevertheless the life is not out of it, and there are still internal and hidden activities. b: That is not the ordinary state of a godly one, who is always in a state to work more or less, according as the influences of God are less or more, dependent on God. And therein he is distinguished from a spiritually dead and unconverted. c: One must not call it impotence, because one cannot work independently, and independently of God, and that one can do nothing without God. For then Adam in the state of righteousness, then the souls of the perfected righteous, then the Angels, are also impotent, then we are all also impotent, to perform any natural work; for we can do none of all that independently of God. d: Let us see well that our pretending of impotence is not spiritual laziness and sloth: That happens to us very often; one but says I cannot, and one does not try it; one does not arouse his faculties, our heart is so deceitful, let each take heed. But enough. You see how Grace and Duty are entirely distinguished, and the one does not harm the other in the least, but grace urges to Duty.

The matters that a Christian has to discuss from Matthew 16:24: "himself," his own self. There is a threefold own self that a Christian must deny.

I. That which must be denied above all is the sinful own self.

II. That which must be denied is the sinful own self. I say the sinful own self, namely: a. My sinful natural understanding, when it runs against the word of God (see Romans 8:7; not 1 Corinthians 2:14; Romans 2:18; Romans 10:5). b. My sinful will, opposed against the will of God, which is called removing the heart of stone (Ezekiel 11:19); crucifying the flesh (Galatians 5:24); Matthew 6:10, "your will be done." c. Sinful passions and inclinations of the heart, whether they go about wrong and unpermitted objects, as in the 10th Commandment, and 1 Peter 2:11, "fleshly lusts which wage war against the Spirit"; whether they go about permitted objects but in an unregulated manner, as wanting to become rich; whether they are directed to wrong ends, to spend in lusts (James 4:3). d. All sinful movements of our bodies (Romans 6:13, "And do not present your members as instruments of unrighteousness to sin"). e. And that sinful own self a Christian must deny: a. He must not be indifferent about it and care little about it, but he must always be an evil and beaten enemy thereof, hating all paths of lying and all false paths. b. He may not make good and pleasant conceptions of sin or express them by no sweet and pleasant names, because they often work for good for a godly one; that is calling evil good and setting darkness as light, over which a woe is pronounced (Isaiah 5:20). But c. Deny all that is sinful, forsake it, give it a bill of divorce: Forsake the wicked ways; the wicked forsake his way; break off your sins by righteousness (Daniel 4:27). d. And that absolutely without any exception; never do evil that good may come of it (Romans 3:8). e. And that through all times. Never is sin permitted in what times and circumstances we may be. See thus the Sinful Own Self.

III. That own self which we must deny is our natural or civil own self: That own self we must not deny absolutely and in all cases. Nay, so is that not always evil, but then when it comes in opposition to God, to God's will and command, and to the good and the observation thereof. But that piece needs to be seen a bit closer: To that natural and civil own self thereto belong all various things. a. Thereto belong our persons. Those we must not deny. b. To that own self belong my gifts and abilities which God has placed in us, as beauty, strength, understanding, memory, diligence, good nature, etc. a. Those I must not deny and deny in me, as God has truly placed them in me, and not say from false humility or from other insights: "I am not that; I have not that." That is a sinful denying of self, for so one: 1. Lies and speaks against the truth; 2. Lies against his own light, for he knows most times better; 3. Diminishes the benefits of God and makes himself guilty of base ingratitude, despises the day of small things (Zechariah 4:10); 4. Under that pretext of humility often hides a proud and haughty heart. b. But I must deny those therein: 1. That I do not think higher of them and give as they truly are in themselves; 2. That we do not pride ourselves on them; 3. That not too high and above the value of our state of grace we give, but rather esteem another more excellent than ourselves; 4. If God and his cause require those from us, then willingly give them over. c. To the own self belong my health and bodily well-being. Those also a Christian must deny: a. Not that he must set them indifferently; nay, it is a great gift from God if God deems someone worthy thereof, and he must esteem that high and be thankful to God for it. b. Not that we therefore would not be allowed to wish and pray: On the contrary, we may not only, but we must. c. Not that we would be allowed to neglect them: On the contrary, we must put everything to work to preserve them. d. But if it pleases God to require them from us or to take them away from us, then to deny them, then to be silent. e. Yes, those not to spare but to risk and put in the balance if the cause of God and the expansion of his kingdom requires it; then also to esteem damage and dung (Philippians 3:8). d. To that own self that one must deny also belongs our good name and fame: a. Not that one must be indifferent therein, would not esteem it; nay, that is a beautiful gift if God deems us worthy thereof: A good name is better than good oil (Ecclesiastes 7:1); better than riches (Proverbs 22:1). b. Not that one must throw it away and neglect. c. Not that one would not be allowed to fear it and defend it with all power; that everyone is obligated to. d. But if it pleases God to take it from us, then to deny it therein and to be silent thereunder, following the example of Christ. e. Our good name also not to spare but to risk it and to offer it up for God and for his cause and the benefit of his kingdom. f. If our name and God's name stand against each other and one of both must be denied, then esteem the honor of men no more than the honor of God (John 12:43). e. To that own self that one must deny also belong the treasures, wealth, honor, and high states in the world: a. Not that one must esteem them in the whole not: They are blessings and great blessings of God with which God often favors his dear children. b. Not that one would not be allowed to seek to obtain them by orderly means: The servant who had put his talent to usury was praised (Matthew 25:15). c. Not that if one has them but must waste and squander them; that is noted as a sin in the prodigal son (Luke 15:13). d. But must deny that if one: 1. Cannot obtain that except by unlawful means, like a Balaam (Numbers). 2. If one must chase after it too much and squander all his time and soul and body for it: Labor not for the food which perishes. 3. One must not set his heart on it (1 Timothy 6:17); not set hope on the uncertainty of riches. One must: 4. If God pleases to take them from us and to deprive us thereof, to deny it therein and to seek to give that over as Job (Job 1:21). 5. One must deny them and seek to give if the cause of God and the expansion of his kingdom requires it; so Christ charges the young man (Matthew 19:21): Sell what you have, then look upon the robbery of our goods with joy. See also Hebrews 10:34. 6. One must also deny them in doing good therewith to the poor. See Matthew 25. f. To that own self that must be denied thereto also belong our diversions and pleasures in the world: a. Not that one would not be allowed to enjoy them in the whole; so not: God has given us the world and the creatures to refresh ourselves therein. Our bodies often need them; we can glorify God therein and magnify. b. But they must be denied: 1. If it does not accord with the condition of time and affairs; in days of mourning (see Joel 2:16; Jonah 3). 2. If one wastes too much time therewith and squanders and they take the heart too much away (Ecclesiastes 11:9). 3. If they give occasion to sins. See Dina's walking to the Shechemites (Genesis 34); David's walking on the roof (2 Samuel 11). 4. If they would offend brothers and stumble: Paul would rather never eat meat eternally (1 Corinthians 8). g. To the own self that must be denied thereto belong also all our dear friends, all our blood relatives and near ones: Fathers, mothers, wives, children, sisters, and brothers, etc. a. Not that one: 1. Would not esteem them or not orderly love and love them; that is a sin against the 5th Commandment. 2. Not that one must faithlessly leave them without necessity and go away. 3. Not that one would not seek to observe his duties toward them which God and nature require of us. b. But one must deny them: 1. If their love comes in comparison with the love of God (Matthew 10:37). 2. If they command us something that stands against the command of God (Acts 4:19). 3. If God absolutely requires of us to leave them or to give them over to him: See examples in Abraham: Go out of your land and kindred (Genesis 12:1); offer me your only son Isaac whom you love (Genesis 22:1). See Psalm 45:11: Forget your people and your father's house. h. To that own self that must be denied also belongs our own life: a. Not that one: 1. May cost it and harm it; that is hating his own flesh (Ephesians 5:29). 2. Not that one must lightly put himself and his own life in danger; that belongs to self-murder. 3. Not that one must put lusts and temptations on his neck where God does not call us to: Nay, Jesus admonishes his disciples if they persecuted them in one city that they should flee to another (Matthew 10:23). b. But one must deny that if God requires it of us, then give over: If God requires it of us for his honor and for confirmation and sealing of the truth of the Gospel (see Luke 14:26: to hate his own life; Acts 20:24: I do not hold my life dear to myself). See thus one must deny: his natural or civil own self.

IV. But once our own self that also must be denied, that is for a great part also our religious own self. That one must not deny therein: a. That one must be indifferent whether one has grace or no grace and put little interest therein; otherwise Paul did who rejoiced therein and wants the churches to do that also in his letters. b. Not that one must be indifferent in the degree of grace, whether one is children, young men, men, or fathers in Christ: Nay, one must with all power stand for the highest degree (Philippians 3: Paul does one thing, forgets what is behind, presses toward what is ahead; says in that same chapter: Not that I have already obtained it or am already perfect, but I press on if I may apprehend it). c. Not that one denies and entirely indifferent must be in the form of grace, whether one is in light or in darkness, dead or alive, far or near the Lord; in an assured state or in doubt: That is against the nature of spiritual life and of a godly one; otherwise the godly have carried themselves thereunder. d. Also not that one under pretext of self-denial indifferent must be whether one comes to heaven or to hell if only God may be glorified. That God does not require of us: That fights against our innate nature which we must then shake off; that stands against the promise of life and threat of eternal death which God so often offers in his word; those can indeed not attach to us if we must be indifferent therein. Those who speak so speak—if it is to be broken—their heart past. I would rather say: If it pleased God to deal with me thus that it would suit me to justify God in his doing and with tears in the eyes and with a heart full of sorrow to submit to his holy will. e. Also not therein that one denies and rejects his state of grace at the least malformation and difficulty—luck many godly often do; that is truly a great sin. f. But that must be denied therein: a. That we must not attribute the grace that we possess to ourselves but to the Lord (2 Corinthians 3:5 and 1 Corinthians 4:7). b. That we acknowledge that we depend on the Lord every moment therein (John 15). c. That we do not give too high and above the value of our state of grace; but rather esteem another more excellent than ourselves. d. Not that our eye must stand exactly on such or such a degree or measure of grace and murmur and murmur if God does not please to grant us that: Nay, if we in all faithfulness have done our own and God pleases not to bring us higher, so we must deny, be silent and submissive, and leave to God rest and measure (2 Corinthians 12:9). e. Also we must behave so that we do not bring our state of grace or degrees or our forms or our particular virtues to the Lord as something meritorious or in the piece of our justification to be justified therefrom either wholly or in part; that would be deadly—those must be entirely denied in that piece (see Philippians 3:9). See, so one must that and so one must all deny—even our religious own self.

V. But let us consider the nature of self-denial: a. It is not all the right self-denial that which so seems. There are people who can deny all many things but it comes not from the right principle and not to the right end. A miser denies all much of his lusts but it comes to him from avarice and the end is to scrape everything together. An honorable and decent citizen keeps himself restrained and keeps himself with force from many things which he otherwise would be inclined to do. Because they fight against his honor and decency and would make him contemptible. A statesman denies many things from political insights. A hypocrite and pretended denies much to appear holy and not to be discovered. But those denials all come forth from a natural principle and end in themselves. But b: the right self-denial which the true Christian is: That a. Arises from a principle of regeneration and is suckled by the saving working of God's Spirit. b. Springs from a principle of love to God; who loves and loves him above all—even above himself (Psalm 73:25). And therefore must for God's will all—yes also his own will—yield (Matthew 6:10; Matthew 26:39). c. From that ground he disapproves all those things—not those considered in themselves, not in regard to his inclinations (so he would well want them) but because they stand against the will of God. d. He seeks not with caresses to linger therein and to remain hanging but declares himself hostile against it (Romans 7:23; Galatians 5:17). e. He gives no heed to the call and scream of the own self but strikes that in the wind and does not listen to the will. See Jesus (Matthew 4) about the Satan and about Peter (Matthew 16:23). f. He does not immediately follow the desires of his own self but rejects them and follows the will of God to live according to the will of God the time that remains (1 Peter 4:2). g. He seeks even to root out the root of that corrupted own self—to mortify the members which are upon the earth (Colossians 3:5).

VI. The end of self-denial—that is: a. Above all and above all the honor of God (1 Corinthians 10). God is most glorified when his will counts above all. b. Our own preservation and salvation: God is best what is necessary thereto and God intends that in his will: If we follow our own will we never come to heaven; the will of God and to follow that must lead us thereto (Psalm 73:24). c. The well-being, the preservation, and the expansion of God's church. If we followed our own will it would soon be done with God's church. God's aim and his will is to preserve the church, to expand it, to make it triumph. He has in his unfathomable wisdom thousands of hidden ways whereby he wants to achieve that end which we do not see—yes which often seem contrary to us; and therefore we must but deny our own will and follow God's will. d. The benefit of our neighbors: If we are denied to our own—if we follow the will of God—our neighbors will have the benefit thereof; for God wants us to love our neighbors as ourselves.

VII. But let us finally also see the propriety of that virtue: a. The power of corruption has very much against it; everyone is set on his sense. a. Many do not even know that. b. Others mock it. c. Others although they see the equity thereof do not follow it. d. Again others have a semblance—denied image—but from wrong principles to wrong ends: What have many hands stretched out therein. e. Yes if the godly were above all this they have the principle—the love of God reigns in them; they approve that virtue with their whole heart; they take resolutions in the power of the Lord to practice that virtue; but when it comes to the point—O what is one set on his own will, what clings one thereto and what remains one hanging thereto, what does the cunning heart not have thousands of tricks to escape it. Then one knows to give our will the form of God's will; if that cannot then one seeks it in circumstances of times affairs and persons; if that also cannot then one shifts it to our inability—one cannot; the hidden will is too strong and therewith one goes away. f. Let us against all this but briefly bring the propriety of that virtue under the eye: a. Note God as the Most High; is it proper that his will bow for that of a worthless earthworm? b. Note God once as Sovereign; is it proper that he shall bend under the will of a slave? c. Note God as All-wise; is it proper that his all-wise will shall be set back by the will of a fool and madman? d. Note God as alone good and holy; shall his holy will have to duck for the sinful and godless will of a sinful creature? e. God's will intends our eternal well-being—namely the eternal well-being of his people. Shall we deny that and follow our will which tends to our destruction? f. If we all rain against God's will with our will it cannot help at all; we shall not stand with standing on our will not change the will of God: My counsel shall stand and I shall do all my pleasure (Isaiah 46:10). Who has ever resisted his will (Romans 9:19)? It is all in vain; it is kicking against the pricks (Acts 9:5). g. It is the most restful and easiest for ourselves: If we drip with our will against God's will we have it uncomfortable—are continually in torment and live very sinful; but if we bow under God's will—are we once therewith—so we have rest and always have our way. h. It is the sure means to obtain our will from God. God often resists our will to teach us denial—if we will not God goes on so. But if God has achieved his end in us then he does according to our desire. God requires from Abraham his son; Abraham is denied—he gives him over to him: Then God gave him back to Abraham (see Genesis 22:1). Denial shall be perfect the work of heaven; there shall our will be entirely melted in the Will of God and God be All in All.

Volume 2

On the True Conviction or Sorrow According to God

I. It is certain that not all conviction—that not all sorrow—is the true and right sorrow. Paul speaks not only of a sorrow that is according to God and that works a repentance not to be repented of unto salvation, but also of a sorrow that is according to the world and that works death (2 Cor. 7:10). a: There is a sorrow, and also about sin, but which arises principally from a disorder of the body, from a heavy melancholy. Some of those people fall upon their sins and eternal state; others upon something else. But as the body's constitution becomes somewhat better, that also passes of itself. b: There is a purely sinful sorrow, when someone is sad because he cannot fulfill his sinful lusts according to his will. That fell upon the godless King Ahab, who took to bed because he could not obtain the vineyard of Naboth (see 1 Kings 21:4). That fell upon Amnon because he was in love with his sister Tamar (2 Sam. 13:2).

Then there is a sorrow over sin, which is called a slavish sorrow, a slavish fear. a: That sorrow goes 1. mostly over the great and grave sins; 2. mostly over public sins, not so much over hidden ones; 3. mostly over the shameful and harmful aspects of the sins; 4. mostly out of fear of punishment from hell and damnation. So; if they could be released from that, they would not be sad about the sins. 5. That sorrow often causes one to shrink back from God (Isa. 33:14). 6. And that often works death (see 2 Cor. 7:10). b: That sorrow falls much upon the reprobate, as in Cain, in Ahithophel, in Saul, in Judas, and others. c: But also sometimes indeed upon the elect, whose convictions and concerns sometimes begin so, and from there, but which gradually change and become better, and finally become a good and right conviction. This experience teaches very much.

II. But let us consider the true, the right sorrow which is according to God—the right and true conviction—a bit closer; that is a piece worthy of our consideration. Let us note therein a bit closer:

III. Over what that sorrow, that concern, that conviction goes, and about what it is principally active. It goes and is principally active about:

Sin: When the Spirit shall come, He shall convict the world of sin (John 16:8). Not like that which is in the slavish sorrow; but that goes a: over the state of sin, over original sin, but in which they are born, that they still are, noted in nature, under the kingdom of Satan. Thereover was David's sorrow (Psalm 51:7): naturally concluded under sin (Gal. 3:22). b: Over the dominion of sin, that it in the natural state still rules over her (Rom. 6:14), and they still are servants of sins (Rom. 6:20). c: Over actual sin or sinful deeds, which they commit with thoughts, words, and works. That not only over the great and the gross sins, but also over the small: David's heart smote him because he had cut off a skirt of Saul's robe (1 Sam. 24). Not only over public but also over hidden sins (Psalm 19:13). That not only over present, but also over past sins (Jer. 3:25). Not only over the shameful and harmful of sin, and out of fear of punishment, but also over sin as sin in itself, and because they anger God (see Psalm 51:5): against You alone have I sinned (Gen. 39:9).

β: That goes over the punishment of sin (Psalm 119): The hairs of my head stand on end from terror before Your judgments. They know God's heavy threats over sins (Deut. 27): Cursed is everyone who does not continue in the Book of the Law to do it. They believe that God will take vengeance with flaming fire over those who do not know Him and are disobedient to His Gospel (2 Thess. 1). They note that those touch her and must be done to her: that they are the man (2 Sam. 12). That hurts them, to have to undergo those, and that from such a good God, and that in His wrath.

γ: That also goes over their deadly impotence to be able to save themselves from it; they know that, know that experientially: it is desperate with them and hopeless; they cannot find the life from their hand; they are entirely destitute (Psalm 102).

δ: That goes over that, that they see that they miss all essential good that can make her bodily, spiritually, and eternally happy. They see a: that they miss God as the Covenant God, that they are without God in the world (Eph. 2). b: that they miss Jesus, whom they now already begin to know in His essential beauties (Eph. 2): without Christ. c: that they miss all the Covenant goods; that they are strangers from the covenants (Eph. 2). And consequently, they see that they are poor, wretched, pitiable, blind, and naked (Rev. 3)—yes, the most wretched of all creatures. Thereover they are concerned and grieved, and that is the stuff of their sorrow.

IV. But let us consider closer the right nature and the nature of that conviction, or of that sorrow according to God, and what the particular activities are that belong thereto. α: A rightly convinced soul is led deeply into the contemplation of those things and sees this clearly (Psalm 51:5). β: That sorrow is not only in the mouth and in the face, but it is in the heart; he rends his heart and not so much his garments (Joel 2:13). γ: It is in her no sudden attack and therewith away again, but it remains with her; they remain standing thereby and ruminate there continually over; their sins stand always before them (Psalm 51:5). Their transgressions are with them (Isa. 59:12). δ: It is often no light and slight sorrow with her, but a sorrow that weighs with her, that presses her and that touches her heart, so that she often has no cheer, no desire; seeks solitary places; often heartily sighs, weeps, moans, and laments (see Matt. 5:4; Jer. 50:5; Ezek. 7:16). Still ε: that sorrow goes paired with a holy shame before God; He knows not where to hide himself before God; he dares scarcely lift up his face to heaven. See this in Ezra (Ezra 9:6). See the Publican (Luke 18:13). ζ: That goes paired with a holy repentance and abhorrence over his sins (Job 42:6; Jer. 31:19). η: with a deadly hate and aversion from sin as from the deadliest evil: Hate it with a deadly hate (see Psalm 119:128). θ: That goes paired with a holy smallness and humility. Oh, such a soul is small and as a nothing in her eyes (Psalm 138:6): the LORD looks upon the lowly; God dwells with him who is of a contrite and humble spirit (Isa. 57:15). One must learn that from Jesus (Matt. 11:29). ι: such a soul is holy desperate with herself; she sees in her nothing whereby she can save her poor soul; she is in herself entirely destitute (Psalm 102:18); she cannot find the life from her hand. She cries out: Dear Lord, what must we do to be saved (Acts 16:30)? κ: Such a soul cannot keep it with herself or settle it; she brings under and with all that to God and to the Lord Jesus to seek help and salvation there, and thereto she is enticed by the friendly invitation of the Savior (Isa. 45:22; Matt. 11:28). See the examples of the Prodigal Son and of the Publican (Luke 15 and 18). λ: Such a grieved and concerned one—that conviction and concern is no burden to her; she wants, she wishes not to be released from the same; she fears even that it will pass; she wishes that it may but press and weigh her more. A tear to be able to weep for Jesus is more pleasant to her than the whole world: she says with once (Isa. 22:4): Turn your gaze from me; let me weep bitterly. μ: Such a soul does not let herself be easily rested on false grounds; there she is as anxious for as for death; she does not let go her concern before she has sufficient certain grounds of her state of grace, and that God has shown that to her more than once, and the same Spirit has testified with her spirit that they are children of God (Rom. 8:16), and that God has said to the soul: I am your salvation (Psalm 35:3).

V. But let us see by whom and by what means that sorrow according to God is worked. a: Some concerns are but fruits of Nature and effects of a disturbed body. β: Others are worked by the common gifts of the Spirit, which also sometimes loses (Heb. 6:4,5). γ: But this true, spiritual, inward, saving conviction, which works a repentance not to be repented of, that is a fruit of the Holy Spirit and of its saving operation (see John 16): When the Spirit shall come, He shall convict the world of sin, of righteousness, and of judgment. The Holy Spirit works that by outward and by inward means.

a: By outward means, namely 1: by the preaching of the Law, especially (see Rom. 3:20): By the Law is the knowledge of sins (Rom. 7): I did not know sin except through the Law. 2: Also sometimes by the preaching of the Gospel, whereby one sees that one misses everything that we need for salvation; so were the Jews struck in their hearts by the preaching of the Gospel and cried out: Men, brethren, what shall we do (Acts 2:37)? 3: Also sometimes heavy chastisements and judgments which God brings over such to wake them from their sleep. So David: It is good for me that I have been afflicted, that I might learn Your statutes (Psalm 119:71 and verse 67): Before I was afflicted I went astray, but now I keep Your word. The Prodigal Son (Luke 16) had to have lack of everything. The murderer had to first hang on the cross before he seriously thought on his state (Luke 23:40). Then sometimes, but more rarely, great blessings and benefits which God bestows on man bring him sometimes to himself and make him sometimes see his unworthiness. Hagar (Gen. 16:13): Have I also here looked after Him that sees me? Jacob (Gen. 32:10): I am not worthy of the least of all these mercies. 5: Then sometimes extraordinary and rare encounters, as Paul on the way to Damascus (Acts 9); the jailer by an earthquake (Acts 16:26). God uses thereto sometimes—wonder!—heavy sins fall, that they so heart and so heavy fall that they thereby awaken: so David (Psalm 32 and 51); Peter his heavy fall (Matt. 26); Paul the persecuting of Christ (Acts 9). All these means can do much already and bring man already very far; but if they remain alone, they cannot work out the spiritual and right conviction (1 Cor. 3:6,7).

b: But the Holy Spirit uses then thereto inward means: He enlightens the eyes of the understanding; makes them from blind, seeing; shines Himself in their hearts and gives them enlightened eyes of understanding (2 Cor. 4:6). He opened their understanding that they might understand the Scriptures (Luke 24:45). Then they know themselves and become clear in the contemplation of all that they miss, led in; so that they stand amazed over themselves and over their previous blindness. Then the Holy Spirit also turns their will and gives them another heart and another spirit.

VI. But let us once see if such a divine conviction—such a heartfelt sorrow—before the conversion is absolutely necessary, and if someone could not truly be converted without that. I answer: α: That great sorrow does not show itself so much in those converted from childhood, as a Jeremiah, John the Baptist, Timothy, etc. β: Also not those more converted in an evangelical way and whose heart is first taken by the amiable that is in God and in the Lord Jesus: as Zacchaeus (Luke 19:6). γ: Or not so much in those who gradually, in a rational way, are brought over; who see gradually more and more and not everything at once, and consequently not so heavily touched: see most of the apostles. δ: Also even those all who are converted in a legal way are not all equally and heavily touched. ε: But be it as it may, there must nevertheless be a true conviction that one is unconverted, that one necessarily must be converted if one is to be saved: that we cannot convert ourselves, that that is God's work alone, etc. And that one must bring to his heart with more or less emotion. ζ: If one does not have those convictions often in the beginning, they can come later and fall with a great fright on the soul. η: A godly one has daily that conviction, especially in heavy sins falling, as Peter: after great and long straying from the Lord. See in the Prodigal Son (Luke 15).

VII. But the question is how great that sorrow must be and to what degree of height it must rise. I answer: a: It can be very high in some, so that they almost—and can scarcely—live; they seem to incline to despair and are as if dragged past hell to heaven. That heavy conviction one has mostly in people who previously lived very profane or who are full of passions and emotions. b: In others they are somewhat less than in the aforementioned, and in civil people or in outwardly religious or in those who were almost Christians. c: To want to set a fixed degree and measure on the greatness and heaviness of that conviction is mere foolishness and presumption. Then a conviction is great and heavy enough if it a: goes over the whole miserable state: over sin, punishment of sin, and over his impotence. b: When it so breaks and so presses the person that the person cannot settle it in himself but is driven out beyond himself. See in the Jews (Acts 2) and in the jailer (Acts 16). c: When it makes willing and heartily willing to consent to the great covenant of grace—not only in its promise but also in its conditions. When it wants to accept Christ heartily—not only as Prophet, not only as Priest, but also as King. If the measure of conviction is so, let such a soul not wait for a greater and heavier conviction but let her but go to Jesus and seek to grasp Him; perhaps the measure of conviction will never become greater—it also needs not; perhaps the conviction passes sometimes if one lingers here so unbelievingly; yes, perhaps one then seeks something meritorious in that high measure of conviction, and that would be miserably wrong.

VIII. But here falls yet a question—namely, how long that conviction must last. a: To want to determine a certain time thereto is foolishness itself. b: To want to stretch that conviction on purpose—without necessity—long is imprudent and often scandalous, and to want to determine the Spirit of God too much in His works. c: That conviction lasts in some somewhat long—or through ignorance of grace when, or through unbelief that one dares not come to Jesus as one is but wants first to make oneself saved; or through lack of a good guidance, or through heavy assault of Satan, etc. d: In some that conviction and concern lasts very short when the uniting soul suddenly gives light: see in Zacchaeus. In Paul it lasted three days (see Acts 9:9). In the jailer it lasted far less (Acts 16). e: That conviction must last so long until one has firm and certain grounds of his state of grace and that one has passed over from death into life. According as those proofs of grace are less or more, clearer or darker, accordingly that conviction and concern also recedes more or less.

IX. But one could here still ask if that true, spiritual, and saving conviction precedes the conversion, or if it is a part of the same, or if it follows on the conversion. Answer: that is according as one understands the conversion. a: If one understands by the conversion the first principle—the regeneration—whereby the soul receives the first life and becomes alive from dead, that regeneration then precedes that divine conviction; for to such a true and spiritual conviction belongs a right spiritual and saving light—now that the soul receives in the regeneration; there her understanding is enlightened. b: To that true conviction belong true, spiritual, and saving activities; but those cannot come forth from the soul as long as there is no life in the soul. c: But if one understands by the conversion the actual conversion which blooms forth from that principle of life, then that divine conviction is a part of the conversion and is the same with the mortification of the old man; for that our Catechism places in that heartfelt sorrow that we have so angered God by our sin and in the same to hate and flee it more and more. d: If one understands by the Conversion the daily conversion or the consequential conversion or the Sanctification, so it is a consequence of that divine sorrow, and so Paul understands it (2 Cor. 7:10): The sorrow that is according to God works a repentance not to be repented of.

On the Principles of Grace in the Soul and Its Activity.

I. The question here is whether there are preparations or predispositions for conversion. Some, and perhaps most theologians, affirm this. Others, however, do not seem willing to grant it. I do not know whether this is not mostly a difference in words, and whether it cannot be answered with both yes and no, depending on how one understands the matter. Namely, whether one takes conversion narrowly as regeneration, or whether one takes conversion broadly, for that work in its entire scope.

II. If one takes the word conversion narrowly, for regeneration, and thus the receiving of the first principles of spiritual life, why then may I not posit preparations or predispositions for it? If there is a natural death, is not the awakening or making alive of it a work of God alone? A work of His omnipotence? A work that God must perform immediately? Certainly yes: but when that would happen, are there no preparations for it? Read the awakening of the daughter of Jairus, Mark 5:22/23/24. And 35/36/37 to verse 41. When Christ awakened the son of the widow of Nain, Luke 7, were there no preparations? Namely, Christ going to Nain, His approaching the gate; the dead being carried out to meet Him; Christ being moved with inward compassion for the woman; Christ touching the bier; the bearers standing still; Christ calling to the young man, arise! Verses 11-15. Consider the awakening of Lazarus, John 11 from verse 32-44. What were there no preparations?

Why then shall one not allow preparations for the awakening from spiritual dead sleep? Whose conversion is described in Scripture, or you will not discover some preparations in it before they received the first life of grace. Take only Zacheus, Luke 19. He desires to see Jesus, climbs a tree; Jesus sees him; calls him; wants to come to his house; Zacheus confesses sins, promises, etc. Thereupon Jesus answers: Today salvation has come to this house, verses 3-9. The thief on the cross: there were preparations; he is crucified with Jesus, rebukes his companion, prays to Jesus for grace, thereupon the promise, Luke 23:40/41/42. The Jews on Pentecost: what preparations were there! The preaching of Peter, their disturbance, their perplexity, the counsel of Peter to them, read Acts 2. See also in Lydia, in the jailer: there was the earthquake, there his distress, there his despair, there the exhortation of Peter to him, see all Acts 16. In the conversion of Paul: what all happened before he received life, that was all preparations: the surrounding by a light, the address of Christ to him, his falling to the ground, his blindness, his being led to Damascus, his three days fasting, the address and laying on of hands by Ananias, read Acts 9:3-18. And so we could bring more examples; yes, perhaps we would scarcely find examples of conversion where no preparations had preceded before they received the life of grace.

Does not daily experience also teach this? That when God wants to convert a person, and give him a principle of life through regeneration, there most always precede preparations, and that often outward and inward: a: Outward: Sometimes heavy chastisements and judgments that God brings upon such a one, sometimes even great blessings: Sometimes even rare and unusual occurrences; sometimes even hearing an earnest sermon, reading a striking text, the particular address of this or that godly person, etc. These things often precede, often stop the sinner, bring him to himself. b: Not only, but often also inward. The sinner comes to reflection, sees himself, sees his deep misery in which he is stuck, that begins to weigh on his soul, he begins to tremble before hell, knows not where to hide in distress, betakes himself to reading and hearing God's Word, is attentive around it, seeks to understand the word, learns to know Jesus from His word, learns to know the offer of the Gospel made to him, seems to get some inclination for it, begins to esteem them happy who have part in it, joins the godly, and asks their counsel, begins to pray, to wrestle, to leave many sins, to practice many outward virtues. That all these things are only common gifts of the Spirit, and no saving activities, is clearly shown by experience; for in many who have all these things, it passes over, they turn again with the dog to his vomit, and often become worse than they were before; but in the elect, whom God wants to give spiritual life, it remains, goes deeper from time to time, becomes more earnest and somewhat purer; it seems once to pass over, but there always remains something smoldering in the heart, and bursts out again more earnestly; until finally the time of love comes, and God out of free grace gives spiritual life to the soul, and makes him alive from dead spiritually. Does not experience teach us that many of those people who have had all those preparations and predispositions finally become good, and remain good?

III. But if one takes the word conversion broadly, and understands by it that work in its entire scope, then those things which one otherwise calls preparations or predispositions are included under it, and it is difficult to say when the soul, under all those activities, receives the first principle of life, and begins to work out of it. This is certain: it receives that from God, it receives that from God's omnipotent and irresistible hand, and that solely out of free grace, and that in a moment and instant, for there is no middle state between death and life. And this then mostly becomes evident afterward.

IV. But if we posit those preparations for conversion, we must well bear in mind that we: 1. Do not call those preparatory activities spiritual living activities, or that we do not mingle them with the same; for they differ in their whole nature from each other, and each comes forth from a different principle. 2. We must not regard those preparatory activities as a lower and lesser degree of spiritual activity, as the sun that gradually rises and becomes higher; as a child that is first small and tender, and gradually becomes larger; as a scale where one lays so much weight in it that it finally tips to the other side? Indeed, in the preparation, and also in the spiritual life, each has its growth and increase, but very distinct from each other, and each according to its nature. The preparations are no principles of the grace life. 3. Also, we must not think that out of those preparations, however far they may go, and however the disposition of the soul may be fitted under them, the life of grace would ever come forth; oh no, just as little as a dead person would receive life out of the preparations that were made for his awakening. d: Also not that we, through those preparatory activities, considered in themselves, could obtain that life of grace, and make ourselves partakers of it. Oh no, although we note and although we must, we cannot give ourselves life, that remains God's work. Also, we must not attribute those preparatory activities in our conversion to God, or posit anything meritorious in them, as if we thereby, either wholly or in part, deserved that God would convert us; here the least merit does not apply, that is solely free grace, and the merit of Christ.

But if someone shall say: is that so with the preparations for conversion, what then do they serve for if not the least use? Then I must just hold still, and passively wait until God comes to me with life and grace? I answer: a: God has no need of our pre- and preparations, and that He shows well sometimes, when He suddenly converts someone without the least preparation. b: But that is not God's ordinary way; we must do everything we can for our conversion, and in dependence on God seek to bring everything to it. That 1: God commands us everywhere in His word, no one can deny that, that we must do in obedience to God. 2: God has made promise to it, that He would bless the use of all those means, and not in vain, but upon the work, crown with grace; under the use of those means, we must believingly look to those promises, and believingly await the fulfillment thereof. 3: God has often given grace and conversion upon the use of those means, see everywhere in the Acts of the Apostles, that must encourage us to it. 4. If we do not do that, then we do not do what we can, and show that we not only cannot, but also do not want to convert; then we are disobedient to God, and do not want to seek conversion along the way that God has ordained for it; then we have no boldness to pray to God for conversion.

V. When now God gives that principle of grace and of spiritual life to the soul, and makes us alive from dead, then He gives us a principle of life, and in it the dispositions of all Christian virtues that a godly person has to practice, and which he brings forth from those dispositions: But He gives him those dispositions in their first principles, and still small and weak, see 1 Peter 2:2. So that they must grow up: He gives him those dispositions so that he can work with them only dependently on God, for independence from God, God never gives to His children, and cannot give to them, see John 15:5. He gives them those, however, so that he can work dependently on God, and must work. And therein he is distinct from an unconverted.

VI. Now, out of that principle of life, out of that habitual grace, there comes forth, dependently on God, all those spiritual activities of a Christian, and therein he practices, in dependence on God, all Christian virtues; out of that good treasure of the heart, he brings forth good things, Matthew 12:35. Therefrom comes:

a: The true, genuine, inward, and spiritual conviction or sorrow according to God: Now he sees rightly for the first time what a miserable creature he is before God in nature considered; that now weighs and presses on his soul rightly for the first time, now he is extremely affected over it; now he sees rightly for the first time that he cannot find the life from his hand; now he is desperate in himself; now he sees rightly for the first time that he needs a surety, and without Christ cannot be happy, etc. But here a question or two: 1. So one posits the conviction after conversion, and yet it is commonly posited before conversion? I answer 1: There ordinarily precedes a conviction before conversion, but that is only a conviction that comes forth from the common operations of the Holy Spirit, that belongs to the preparations for conversion, that is of a whole other nature, is often a sorrow according to the world, and that often disappears again without having saving effects. 2: But this conviction arises from a spiritual saving light, and that he receives indeed first in regeneration, when the understanding is first savingly enlightened. Thereby he now sees things quite differently than he had seen them before, and it is accompanied by much purer, more heartfelt, more spiritual and inward activities than before, therefrom Jeremiah 31:19. Surely after I was converted I had remorse, and after I was made known to myself, I smote upon the thigh: I was ashamed, yes even confounded, because I bore the reproach of my youth, Job 42:6.

b: But so one posits a knowledge and sight of his misery, and a heartfelt sorrow over his miserable state, after one is already converted, and consequently already delivered out of his misery? I answer 1: He sees and is sorrowful over his misery in so far as he is in the natural state. 2. The truth of his conversion, and of his deliverance, he does not yet see at that time, and does not yet believe it; he considers himself still as being in the natural state, and therefore he is so painfully affected over himself. 3. Moreover, the deliverance from our miseries does not happen all at once, but stepwise; they are now indeed converted, changed, have indeed a principle of life, heaven cannot escape them: but what is there still not to cleanse, and what must often still all happen before they come to assurance of their state of grace, and can deliver themselves grounded from all cares.

c: Out of that principle of life, or out of that habitual grace, there also come forth the essential acts of saving faith. a: I say that come forth out of the principle of life that is already in the soul. One cannot deny that the essential acts of saving faith are living acts: but how can living acts come forth from the soul if there is yet no spiritual life in the soul? An evil tree cannot bring forth good fruit, Matthew 7. b: Those essential acts of faith are among the first activities that come forth from that living soul, or from that habitual grace, and they stretch immediately toward Christ, as the needle of the compass stretches toward the north. They know Christ, they know His offer through the Gospel made to them, they are through the vehement grace which they have received in regeneration, in the ground of their heart, one with the Lord: They consent to the covenant of grace with their whole soul, and give themselves over in it; they receive Christ by faith, so as He is offered to them; they become thereby one with Christ, Romans 6. 1 Corinthians 6. They become justified for His righteousness, which they have received by faith, delivered from the guilt and punishment of sin, and receive in Him right to all the goods of the grace covenant: they united with Christ by faith, exist, live, grow, and increase in Him; and bear much fruit in Him. See Galatians 2:20. John 15:5.

d: Out of that principle of life, and out of that habitual grace, there also comes forth that pure love to God, to Christ, and to the godly; how they more of God and of Christ, through their enlightened understanding, begin to know, how they more of God and of Christ enjoy and may experience, how they more on God and on Christ are set, how their love to God and Christ climbs higher, and how it is active from purer principles, see Psalm 73:25, 26. 1 Peter 2:7. John 21:15 etc.

e: Out of that principle of life, and out of that habitual grace, there also flows forth the childlike fear before God. He becomes born of God through regeneration, John 1:13. He receives through it a childlike heart, and a childlike disposition; He has received the principles of the image of his Father, 2 Corinthians 3:18. How can it be otherwise, or the childlike fear must come forth from it: A son shall honor his father, and a servant fear his lord, Malachi 1:6.

f: Therefrom also flows forth the childlike obedience to God, therein he is as a child bound to his Father, see Malachi 1:6. The laws of his Father are written in his heart; he considers them holy, righteous, and good; his will accords with the will of his Father; the honor and authority of the Father is his interest; And therefore he says: I will run the way of Thy commandments, when Thou shalt enlarge my heart, Psalm 119. In short, therefrom flow all Christian virtues, which therefrom, under the co-working of the Holy Spirit, come forth as from its principle.

g: Therefrom also flows forth, not to say everything, the sanctification: Where there is life, there is natural growing and increasing; that is so in herbs and plants, that is so in animals; that is so in the natural life of a man, that is even so in the spiritual life, that must, where it is, grow and increase, or there must be some essential hindrances that hinder it, see Psalm 92:13, 14, 15.

On the Assurance of Man's State of Grace

I. Before long, most people do not make sufficient effort to come to the right assurance of their state of grace. There are very many in the world: a: who neither think nor care about salvation or damnation, who live as if there were no God and as if no eternity were approaching, see Psalm 14:1. 2 Peter 3:4. b: There are also some who do think and to whom it seems that they are going to hell; but they think that they should continue in their sinful life; they will take the risk—if they are lost, then they are lost. c: There are others again who believe that one cannot know whether one will be saved or not; those are hidden things that belong to the Lord our God; they like that ignorance in that matter; it is completely papist. d: Others again know and believe well that one can know it, but they do not examine that matter for themselves: either because they have no desire for it, or they do not give themselves time for it; or because they see no chance for it; or because they fear that it will turn out unclear; they just let it be. e: Others again begin that work well once, but have hardly begun or they quit it again; or they are hindered; or they bring it only halfway; or they run over it loosely and lightly, like a hen over hot coals, and make the conclusion: Yes, it will be fine. f: Then still others set their salvation firmly without doubt: if they were not to be saved, what would that be? Would they doubt their salvation? God forbid! If they were to despair, that doubt is like the waves of the sea; if a thousand preachers stood in a row, they would not bring them to it. And what are their grounds? Some have no grounds at all; they just believe it so. Others have some false grounds that the devil or the world puts into their hand; or well, their sinful and corrupt heart. Others again who have more knowledge do have true grounds that are good, but they apply them to themselves incorrectly. And so thousands and millions of people go unhappily lost.

II. The godly and those who mean well with their souls fall with their whole breast upon that work, and this is one of their principal concerns, and so it must be, for: a: Their soul can neither have nor may have rest until they know that they are saved and that they have a share in God's blessed fellowship. b: They must know whether they must come to grace or whether they may presuppose it and only need to strive for edification. c: They must know in what relation they stand with God and with Christ; whether they may call God their Father and consider Christ as their Bridegroom and Savior; or whether, as such, they may approach God with boldness and entrust everything to Him as such, or whether they must first seek to become partakers of this all.

III. They are the ones who employ all ways and means to arrive at it: a: They pray to the Holy Spirit for His enlightening grace in this. They know that they must receive the Spirit who is from God if they are to know the things that are given to them by God, 1 Corinthians 2:12. b: They examine their heart carefully, as in God's presence, to learn to know themselves and their state rightly and according to the truth, 2 Corinthians 13:5. c: They dare not rely on themselves in this, out of fear of self-deception: They lay their state open before sensible, godly, faithful, and proven teachers; or before old, sensible, proven, prudent godly people, to understand their thoughts about it. d: They dare not yet rely on that, because these are all fallible people who can be deceived, and although not intentionally, can still deceive. They lay their state openly before an all-knowing God and say: Lord, try me, search me, see if there is any hurtful way in me, and lead me in the everlasting way, Psalm 139:23.

IV. The godly are often busy in that matter for a long time before they can come to a right and firm establishment of their state of grace; and that is no wonder, for they notice: a: The weight of the matter, that their eternal salvation hangs on it. b: That, if that foundation is not right, everything they build on it is in vain, Matthew 7:26. c: That the heart is deceitful and cunning and deadly, and that it is not easily known, Jeremiah 17:9. d: They see that there are many things that seem like true grace, and when viewed outwardly, seem to agree with it, such as temporary faith, and in outward appearance a Christian, as we have shown in our little treatise on the Sower, the second and third sermons. e: They see that there is a multitude of people who miserably deceive themselves in that matter and go to destruction on false grounds. f: They are more than once aware of the deceitfulness of their own heart. All that makes them very anxious to establish their state and often drives them back from it.

V. But how praiseworthy and how prudent it also is and may be to watch and be cautious in laying the foundation of one's eternal state, yet the godly can go too far and indeed often commit a mistake in this: namely, when they, for the aforementioned and other reasons, dare not come to the establishment of their state of grace but always remain in doubt and wavering; or if they have already established their state on good grounds and laid the foundation well, they continually throw it upside down again and turn the bottom upside down; whether they do that out of simplicity and ignorance, or whether it springs from pure unbelief, by which they are tormented; or by the temptation of Satan, who, if he cannot keep them out of heaven, seeks to keep heaven out of their heart; or by the imprudent dealings of the godly, to which they often give themselves over, which out of lack of sufficient knowledge or experience, or because everything does not agree with their teaching, or often out of loose prejudices, or often indeed out of partisanships, condemn and reject everything, and by that way do much harm.

VI. Those wrong dealings in the godly, although they often proceed from a good intention, are very sinful and harmful: a: Sinful, because they deny and disown the grace of God that God has given them. Because they keep that costly treasure, which God has given them out of free grace and often clearly shines in them, suspect without sufficient ground and declare it false. Because they cannot bring God honor or gratitude for it. b: That alone is sinful, but also very harmful to the soul. a: The Spirit of God is thereby grieved and hindered in His operations in them. b: They spend their whole life in sorrow and pain, whereas they could live joyfully. c: They come out of the relations they have to God and to the Lord Jesus, not working, and thereby lose much boldness, and often work confusedly and with little fruit. d: They cannot advance in their edification, for they always remain at the foundation and if they have built something on it, they throw it off again and look again at the foundation. e: They have no fruit or blessing under any means, whether sermons or other means, except under those alone that deal with the foundation and with grace or no grace; all others are mostly fruitless and of little use to them. Oh, if the true godly could learn here once to proceed cautiously and thoughtfully. That on the one hand they might lay the foundation well and not depart from it until it rested on sufficient essential grounds; and that on the other hand they might then also look away from that foundation and seek to build themselves up further on their most holy faith! That was the divine counsel that Paul gave to the Hebrews, Hebrews 6:1. Therefore leaving the principles of the doctrine of Christ, let us go on unto perfection; not laying again the foundation of repentance from dead works, and of faith toward God, etc.

VII. But let us examine a little more closely by what ways and means that sorrow according to God is worked.

a: Some concerns are merely fruits of nature and effects from a disturbed body.

b: Others are worked by the common gifts of the Spirit, which one also loses sometimes, Hebrews 6.

c: But this true, spiritual, inward, saving conviction, which works an unrepentant conversion, that is a fruit of the Holy Spirit and of His saving operation, see John 16. When the Spirit is come, He will reprove the world of sin, and of righteousness, and of judgment. The Holy Spirit works that, both outwardly and through inward means.

Outward: Through outward means, namely: 1: through the preaching of the Law, specifically, see Romans 3:20. By the law is the knowledge of sin. Romans 7. I had not known sin, but by the law: 2. Also sometimes through the preaching of the Gospel, where one sees that one misses everything that we need for salvation; thus were the Jews pricked in their heart by the preaching of the Gospel, and cried out: Men and brethren, what shall we do, Acts 2:37. 3. Often through severe chastisements and judgments that God brings upon such, to awaken them from their sleep. Thus David: It is good for me that I have been afflicted; that I might learn thy statutes, Psalm 119:71. and verse 67. Before I was afflicted I went astray: but now have I kept thy word. The prodigal son, Luke 16, had to have lack of everything. The murderer had to hang on the cross first before he thought seriously about his state, Luke 23:4. Then sometimes, but more rarely, great blessings and benefits that God bestows on man bring him sometimes to himself and make him sometimes see his unworthiness. Hagar, Genesis 16:13. Have I also here looked after him that seeth me? Jacob, Genesis 32:10. I am not worthy of the least of all the mercies.

Inward: But the Holy Spirit uses inward means for that especially: He enlightens the eyes of the understanding, makes them seeing from blind, shines Himself in their hearts, and gives them enlightened eyes of understanding, 2 Corinthians 4:6. He opened their understanding, that they might understand the scriptures, Luke 24:45. Then they know themselves and become clear in the contemplation of all that they lack, introduced; so that they stand amazed at themselves and at their previous blindness. Then the Holy Spirit also turns their will and gives them another heart and another spirit.

VI. But let us see once whether such a divine conviction, such a heartfelt sorrow, is absolutely necessary before conversion, and whether someone could not truly be converted without it? I answer: a: That great sorrow does not show itself so much in those who are converted from childhood, like a Jeremiah, John the Baptist, Timothy, etc. b: Also not in those who are converted more in an evangelical way, and whose heart is first taken by the lovable that is in God and in the Lord Jesus: Like Zacchaeus, Luke 19:6. c: Or not so much in those who are gradually converted in a rational way.

I. The words in the original languages which are translated as Hope mean a: sometimes the object of Hope, see this Job 4:6; 31:24; Proverbs 12:12. β: Sometimes it says an expectation with desire, and some appearance, Ps. 16:19 and 20:20. c: But it is used in that sense mostly by us. γ: Mostly it means that Christian virtue, and so we take it also here.

II. The hope is a thing which by many people is not, or little known: It is also by very many little esteemed, and one esteems it not once worthy to learn to know: However, it is not only a Christian virtue, but one of the three chief virtues of Christianity, see 1 Cor. 13:13. It is of great importance for a godly one; it is as the helmet whereon a godly one rests; it is an anchor of the soul, which is sure and steadfast, and enters into the innermost of the veil, Heb. 6:19. Let us consider the same once a little nearer from nearby, and therein note.

III. The Nature or the proper essence of the Hope. a: The Hope is, a: no passing act, which now is, and then again away is; then could a believer be as a Heathen, who have no hope Eph. 2. but it is, that in the soul, in regard of its root, remains, though the one time less, the other time more active. b. It is also no natural faculty, which to the man is created in, as, the reasonableness, the understanding, the will etc. but it is a habit. γ: It is no habit, which only through exercise is obtained, as, reading, writing etc. although one can increase it through exercise, under the co-working of God's Spirit.

IV. The Subjects, wherein that hope is worked, a: that are not all people; not unconverted. They have often already a hope and expectation; yes such a one, whereon they stand stronger and firmer, as a godly one on his; but that is actually no hope, but a strong imagination, An expectation of the hypocrites, which shall perish, and shall be as a house of spiders from which his hope shall loathe Job 8:13, 14. But b: that are only the true godly, in the same is that Christian virtue only worked; therefore it is named with emphasis: The hope of the righteous Prov. 10:28.

V. But let us once see, the master workman of that hope, and whereby it is worked. a: The master workman of that hope is God, who is the master workman of all our virtues, and consequently also of the hope. a: God lays that habit of the hope in our soul, 2 Thess. 2:16. b: God excites that, and makes that active, so that they become abundant in the hope, Rom. 15:13. c: God maintains that in the man, and keeps that lively: Therefore named, the God of hope Rom. 15:13. d: God grants that habit of the hope to a godly one, in his regeneration; there are imparted in the habits of all virtues, and consequently also of the Faith: therefore: 1 Pet. 1:3. regenerated to a lively hope. e: The means whereby God works that hope, is the preaching of the word, and indeed of the word of the Gospel, which a: sets the objects of the hope before us. b: That shows us the way to it, to bring part therein: c: Makes us see our share therein: d: Assures us of the infallibility of all those things. Therefore we are said: Through the consolation of the Scriptures, to have hope, Rom. 15:4. And therefore the hope is named: The hope of the Gospel, Col. 1:23.

VI. But let us also once consider the Objects of the hope: Those are: not, evil things, those are no objects of the hope, but of the fear. β: not, mediocre things; for those are not very needed, or hoped: γ: but they are: a: Good things, a: Which but in general good are. All that good is can be the object of the hope 2 Pet. 1:10. b: In particular: The object of our hope, is God, and God Triune, Ps. 42:6. Hope on God Acts 24:15. Having hope on God. Therefore God is named Israel's expectation, Jer. 14:8. Ps. 71:5. The God of hope, Rom. 15:13. God now is the Object of our hope. 1. In so far he the highest good is. Matt. 19. Ps. 73. Whom have I besides you in heaven, besides you and desires me also nothing on the earth. 2. In so far as he therein communicable to his Creatures and to his Children is, John 1:16. 3. In so far God through promises to his Servants has bound himself, which God all in Christ shall make Yes and Amen Heb. 10:23. He who has promised it is faithful. c: The Object of the Hope of a godly one is Christ, 1 Tim. 1:1. Jesus Christ who our hope is. Jesus Christ is the Object of the Hope, considered as our great Surety and Mediator, 1 Tim. 2:5. There is also one Mediator of God and of Men. Who as such the Salvation for Them has earned, Heb. 10:14 With one offering he has forever perfected those who are sanctified. d: Who as such will certainly apply the acquired Salvation to them, and will show them the eternal life John 17. d. The Object of the Hope is all the promises, which in the word of God to the godly are made, Ps. 119. On your word have I hoped. And those are, or 1: Bodily promises, bodily blessings, see this 1 Tim. 4:8. The godliness has also the promise of this life. Those promises are made to a godly one, not absolutely, but conditionally, as it with the honor of God and their Salvation can consist. 2: Or spiritual promises, which concern the welfare of the soul, 1 Pet. 1:13. hope perfectly on the grace. And there are some among them, which make up the essence of the grace, and those promises are made absolutely to them. They shall not perish forever, and no one shall snatch them out of my hand John 10. There are also among them, which belong to the well-being of the grace, and those holds God in regard of the time, degree, and measure of the grace in his hand. 3. Then there are also eternal Promises, or promises of the eternal salvation; and those are again made absolutely to the godly. Those are named: The Hope of salvation, 1 Thess. 5:8. the Hope which is laid up in the heavens Col. 1:5. the Hope of the glory of God, Rom. 5:2. That Hope does not put to shame Rom. 5. See all those good things are the Object of the Christian Hope. e: But those good things are the Object of the Hope, in so far they future are. a: Past things are the object of our memory. b: Present are the object of our consideration; for that which someone sees, why shall he also hope it Rom. 8:24. c: But they are good things, which future are, which are the Object of the Hope Rom. 8:25. We hope that which we do not see and expect it with patience.

VII. But that we also once see, wherein that Christian hope exercised is. That hoping principle, that habit of the hope, through the Regeneration in the soul placed, can not idle but must active be, and that indeed less, or more, according as God, or less, or more with grace in the soul inflows. The essential acts of that hope are: a: The Hope consists in an expectation, in an expectation of something good that future is, see Rom. 8:25. If we hope that which we do not see, then we expect it with patience. Micah 7:7. I will look out for the Lord, I will wait for the God of my salvation. Therefore are Hope and Expectation placed by one another, Ezek. 19:5. Phil. 1:20. β: That consists in a desirous or longing expectation; The Fear which also expects, but with aversion; but the Hope with desire and stretching the neck, Job 7:2. As the servant pants for the shadow: and as the day laborer expects his wage. 2 Cor. 5:3. In this we groan, longing with our dwelling, which from heaven is, to be clothed upon. γ: That consists in a certain Expectation, not in a doubtful expectation, not in an expectation with some appearance, as that word by us so well taken is; No, it is a certain an infallible expectation. That Hope does not put to shame Rom. 15:5. It is a full assurance of the Hope, Heb. 6:11. Which is an anchor of the soul, that enters into the innermost Sanctuary, see Heb. 6:19. Therein rests the flesh Acts 2:26. δ: The Hope consists in a patient Expectation. The Promises must indeed sometimes long be deferred, the souls become thereunder indeed sometimes sorrowful. Solomon says Prov. 13:12. The deferred hope afflicts the heart: The Church seemed to have forgotten her hope, and her strength from the LORD, Lam. 3:18. But the Hope stands this all with a tough patience out, and leaves to God time, place and measure. He who believes shall not hasten. Isa. 28:16. We expect it with patience Rom. 8:25. Therefore is spoken of a endurance of the hope 1 Thess. 1:3. ε: The Christian Hope expects everything under a faithful use of means. It is true there are extraordinary times, in which God wills, that we shall sit still, and God alone will work, see Isa. 30:7. 15. but ordinarily the promises are made, on a diligent and faithful use of means, Phil. 3:12. Not that I have already obtained it, or am already perfect: but I pursue after it, if I also might grasp it. Therefore one reads of a plowing in hope 1 Cor. 9:10. ζ: Hope is ordinarily joined with some pleasure and joy. The Hope of the righteous is joy, says Solomon Prov. 10:28. Therefore says Paul, Rejoice in the hope Rom. 12:12.

VIII. But let us once briefly see, wherein that Christian hope distinguished is from other things, which come near thereto, and yet differ therefrom. That Christian Hope is distinguished from seeing, from beholding, and from enjoying: for those present the things present; the Hope marks them as future. That is enjoying, and tasting, but the Hope is expecting of enjoying. That which no one sees, why shall he also hope it, but we hope that which we do not see Rom. 8:24, 25. β: The Christian Hope is also distinguished from the Faith. a: They come to one another indeed very near, especially, as the Faith is considered in a high degree. Faith and Hope, both go about future things. b: but yet they differ from one another. 1. They both indeed go over future matters, but the Faith represents them to itself, as if they stood present before it, and holds itself fast, as seeing the invisible. Heb. 11:27. We expect that we do not see, Rom. 5:24, 25. 2. The Faith must always precede, and the Hope must follow. 3. The Faith is the ground of the Hope: the Faith takes on, applies: that gives us property in those goods; then comes the Hope and expects them from that ground, Heb. 11:1. Now faith is the substance of things hoped for, and the evidence of things not seen.

IX. But wherein and whereby, is now that true and Christian Hope, distinguished from the false Hope and expectation of the hypocrites, whereon they often already firmer stand, as a godly one on his. That Christian Hope is distinguished from the false, a: the true Hope has for its foundation not men, not flesh and blood, not any sublunary things, for, cursed is the man who trusts in man, and makes flesh his arm Jer. 17:5. but God, Christ, the Word of God, the Promise of the Gospel Acts 24:15. β: Before the true and Christian Hope goes always infallibly before, the Regeneration, and the essential acts of the saving Faith, without which it cannot be, see 1 Pet. 1:3. Regenerated to a lively hope. Heb. 11:1. Now faith is the substance of things hoped for. γ: The true and the Christian Hope, has a clear, distinct and convincing sight of its share in the divine promise, they see to whom, and in what form they are made, they see that they are among them, and that they cannot deny it; ergo they say, those promises are my promises, and from that mouth they hope thereon. Lam. 3:24. The LORD is my portion, says my soul, therefore will I hope in him. d: The true Christian Hope, will indeed be examined, the more the better, 2 Cor. 13:5. Examine yourselves, whether you are in the faith, prove yourselves. Or do you not know yourselves, that Jesus Christ is in you? unless you are in some way reprobate. Search me, try me, see if there is a harmful way in me. Ps. 119. e: The true Hope is not idle, but active, under a diligent and faithful use of means, see 2 Cor. 3:12. Since we have such hope, we use great boldness. ζ: The true and right hope, is paired with holiness, and with a tender walk. 1 John 3:3. And everyone who has this hope in him purifies himself, just as he is pure. η: The true and Christian Hope goes paired with smallness and lowliness. The right hope does not make high feeling, but causes to fear.

I. The struggle between Flesh and Spirit is a very essential piece, a matter of the utmost importance, a Christian is occupied and hindered with it throughout the entire time of his life, from his regeneration until his death. It is from this that the Word of God often speaks of it, and the godly have often complained about it; see Job 40:27; Job 7:1; Job 14:14; Psalm 55:19; Luke 13:24; Galatians 5:17; Romans 7:23; etc.

II. The contending parties in this are the Flesh and the Spirit. A godly person has other spiritual enemies as well, namely the Devil and the World, but we are not speaking of those now. We limit ourselves only to the struggle between Flesh and Spirit.

III. But let us once see more closely what must be understood by this.

a: By the Flesh must be understood here the sinful corrupted nature, the old Adam, the power of corruption. This is often called Flesh: Matthew 26:41; John 3:6; Romans 7:5, 26; Romans 8:1; 1 Corinthians 15:50. Elsewhere called the old man, the body of sin and of death, members that are on the earth, etc.

b: By the Spirit must be understood here the regenerated principle that is wrought in the soul of the elect through the grace of regeneration. This is often called the Spirit; see Galatians 5:17; Romans 8:1; Matthew 26:41; Romans 8:5,6; Galatians 6:8. Otherwise the new man, a new creature, the inward man, the hidden man of the heart, etc.

IV. That Flesh and that Spirit are both in a godly person as long as he lives. From his regeneration until his death, then he is first entirely freed from that flesh; see Romans 7 and Galatians 5:17, etc.

V. But let us see how those are in a godly person. a: Those are in a godly person as two entirely contending principles, which are contrary to each other in all respects. The Spirit is from God, the Flesh from the Devil; the Spirit is light and the image of God, the Flesh is abominable and the image of Satan; the Spirit loves the Law of God; the Flesh the Law of Sin and of death; the Spirit intends the honor of God, the expansion of His kingdom, and our eternal salvation; the Flesh intends to dishonor God, to destroy His kingdom, and to work out our eternal damnation, etc.

VI. b: Yet they are not in it as two distinct persons, as one reads and hears nowadays; that is an unheard-of position, and it seems only invented to draw harmful teachings from it. The sinful and corrupted flesh and the regenerated part are not two distinct substances, but two distinct qualities. When Adam fell from the state of righteousness through the Fall into sin to a state of sin, he did not change person; he did not receive another soul, another body in substance: but the same person, the same Adam, his same soul, his same body, that received other, that is, corrupted qualities; his understanding became blinded, and his will averse. When God recreates man through regeneration according to His image, He does not create another person, another soul, another body in substance: but the same person, the same soul, the same body is clothed with other qualities. His understanding is enlightened, and his will is sanctified. See Colossians 3:10; Ephesians 4:24. In the resurrection of our bodies on the last day, we receive in substance no other body: but the same body in substance is changed in qualities. It becomes immortal and incorruptible; see 1 Corinthians 15:53. But enough.

VII. c: Nor must one understand those two parts, Flesh and Spirit, in a godly person as two separated parts, which are entirely separated from each other, and as if each sits in a separate corner, and from there runs against each other. No, these two parts, Flesh and Spirit, must be regarded as mingled with each other, just as in the twilight, light and darkness are mingled with each other. And just as in lukewarm water, heat and cold are mingled with each other; see Revelation 3:16, and so they struggle against each other.

VIII. d: Further, one must note that those two parts in a godly person are both his own parts, and that a godly person consists of those two parts here below, and that those two make up one godly person. One must not say that the corrupted part is no longer the part of a godly person, that it does not concern him, that he has nothing to do with it; that is against the Word of God, and that is a soul-destroying position.

a: Paul in Romans 7:14,15,16,18,19,24,26 calls his sinful and corrupted own self, as well as his regenerated own self.

b: Then a godly person has no sin, for he does not sin so much with his regenerated part as with his corrupted; 1 John 3:9.

c: Then the sins that the godly commit do not concern them; they have nothing to do with them.

d: Then all the way of humiliation and humbling over sin is cut off, for why should a godly person humble himself over sins that do not concern him at all?

e: Then one needs to seek no atonement for his sins in the Blood of the Lamb, for they are not his sins; they have nothing to do with them.

f: Then God cannot chastise His children for their sins, for they are not theirs.

g: Then God cannot even be displeased with His children over their sins, for they do not concern them, etc. Where does that lead? Is that not against the entire Word of God? And against the practice of all the godly in the world?

IX. Yet one must note that those two parts, Flesh and Spirit, are not equally great in a godly person. The one differs very much in that. The sinful and corrupted part in a godly person is much greater in him than his regenerated part, especially in beginning Christians; that differs very much, like a giant compared to a dwarf; they are newborn infants, 1 Peter 2:2; bruised reeds, etc., and they would without the power of grace not be able to stand against it for a moment. That the contending parties...

X. But let us proceed to the spiritual struggle between those two. Concerning that, one must note: that it is not all the right spiritual struggle that one often holds it for; one can be miserably deceived in that piece, because there are struggles that resemble it somewhat. For example:

a: There can be a struggle between one corruption and another. Take a struggle between Pride and Greed / Pride / Arrogance and Haughtiness / between these and that. Pride wants with force all that is beautiful, splendid, and costly; but that costs money; there Greed resists; there one often has a fierce struggle.

b: So there is often in natural people a struggle between civil honor and decency and between these and some great and dishonorable corruptions. There are often great corruptions, for example: Lust for Drunkenness, for Whoredom and Gambling, for Injustice / gains and advantages; those all boil very fiercely and want to fulfill their desire: but honor in the world / decency resists against it, and shows that it is thereby brought into the utmost danger; that wrestles often fiercely against each other. That struggle falls often not only in godly people, but also in unconverted natural people.

c: There is often a struggle between a sensitive natural conscience and between the corrupted sinful nature; the sinful corrupted nature wants this or that sin, but the sensitive natural conscience says, no that is sin, that fights against God's Law, that is contrary to what is fitting; there one often has a fierce struggle. Yet that falls well in unconverted people; that is and becomes found in many Heathens who have no regenerated principle. See Romans 2:14,15.

d: And then there is finally the right struggle between Flesh and Spirit, which only falls in the godly, and of which we are now treating.

XI. To well comprehend that struggle between Flesh and Spirit, one must know what belongs to that spiritual struggle. 1. The inward hatred against each other. 2. The declaration of war. 3. The mutual arming. 4. The auxiliary troops. 5. The mutual actual wrestling. 6. The stratagems. 7. The victory. 8. The triumph.

XII. a: The first that must be noted in that spiritual struggle is the hatred and aversion between Flesh and Spirit against each other. That is the enmity that was already set in Paradise between the seed of the Woman and between the seed of the Serpent, Genesis 3:15.

a: The regenerated part has a deadly hatred against the sinful corrupted nature and against everything that belongs to it. "Should I not hate, Lord, those who hate You," Psalm 139:21. "I hate all false paths. All false paths have I hated," Psalm 119:104,113,128, etc.

b: The unregenerated part has likewise a deadly hatred against the regenerated part. And although they otherwise often do not hate the persons, but for various reasons love them, yet the sinful corrupted nature hates that nevertheless in them. Romans 8:7. "The mind of the flesh is enmity against God; it does not submit to the Law of God." James 4:4. "The friendship of this world is enmity against God." From this, the unregenerated are often called enemies and haters of God and of the godly in the Word.

c: This hatred and enmity is general. The regenerated part hates all sins and everything that is sinful; see Psalm 119:104,113,128. The sinful and corrupted part hates everything that belongs to the regenerated part.

d: This hatred and enmity between the two has its degrees, according as the regenerated part is greater and stronger; accordingly, the hatred against sin is greater, and against one sin greater than another. And according as the power of corruption is greater in one than in the other, so is his hatred and bitterness against the essential good also greater. And also more directed against one than another virtue.

This mutual hatred and bitterness is eternally irreconcilable and can never be reconciled; that enmity may at one time be more fiercely kindled and inflamed than at another time, according to the occasions and opportunities that arise; but that fire never goes out. That enmity set in Paradise does not rest until the downfall of one or the other party, Genesis 3:15.

Those two contending parties cannot but hate each other and be bitter; that flows from both their natures, which differ from each other more than light and darkness, and as fire and water. The one has its principle from God; it is born from God, John 1:13. The other has its principle from the Devil, John 8:44. "Now what fellowship has Christ with Belial."

XIII. b: The second that must be noted in that spiritual struggle is the declaration of war.

a: As long as a person is unconverted, he is at rest and careless; he lives at rest and with complete satisfaction under the kingdom of Satan, the kingdom that is in rest, Matthew 12:43. But as soon as the regenerated principle is kindled in the soul, the person awakens; he sees with terror and disturbance the danger of his state, Acts 16:30. He gets a deadly hatred and aversion against all that is sinful; that cannot remain there; he declares war against the sins and the Devil and the world.

b: That declaration of war happens:

a: From the side of the regenerated part. 1. Very explicitly; that says explicitly to the service of sins, we will no longer engage ourselves. 2. That often very solemnly in the transition into the covenant, and as if with an oath, Psalm 116. "I have sworn it and I will confirm it, that I will keep the judgments of Your righteousness." 3. And that often openly before God and the world, declaring that, Joshua 24. "As for me and my house, we will serve the Lord."

b: The declaration of war from the side of the corrupted part, that is quite different. That is 1. no less, more work, no less set, no less bitter and high-going. 2. Yet not so clear and explicit. That does not say explicitly, I will set myself against God and all that is godly and set it, I will pursue godliness and the godly. The one, that does not agree with its cunning. 3. But that does that under various pretexts, pretenses, and excuses, under which it hides that; that gives the things other names, puts another cap on them, makes the good and the virtues appear under the form of vices, and under that form one hates and pursues them. When the Jews hated the Savior so bitterly, slandered and persecuted Him, they did not do that under His own form as their Messiah: but they put another cap on Him; He was a glutton, a winebibber, a false Messiah, a blasphemer, etc., and in such a form they persecuted Him, Jeremiah 17:9. "Deceitful is the heart more than anything, yes deadly is it; who will know it?"

XIV. c: The third that must be noted there is the spiritual arming. Each party arms itself in that spiritual struggle.

a: The sinful and corrupted part often does not need many weapons; it wants to go that way of itself.

b: Yet it often finds much resistance, especially in a godly person.

c: The Holy Scripture speaks of those weapons and calls them weapons of unrighteousness, Romans 6:13.

d: Those weapons of unrighteousness are not expressed specifically in the Word, and why this? 1. Because they are few and almost infinite. 2. Because the corrupted nature usually knows them well and knows well how to use them. 3. Because the Bible does not want to teach them.

e: As for the regenerated part:

a: That certainly needs to arm itself thoroughly, and that well: 1. Because it has such a mighty enemy against it. 2. Because the flesh is so weak, has such small powers, and there is no power in it against such a great multitude that comes against it.

b: Scripture also speaks of those weapons and calls them not carnal but spiritual and powerful through God, 2 Corinthians 10:4.

c: Those weapons are not one, not two: but Paul counts up a whole armor, Ephesians 6:11,14,15,16,17,18. "Put on the whole armor of God, that you may be able to stand against the wiles of the Devil. Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness; and your feet shod with the preparation of the gospel of peace. Above all, taking the shield of faith, wherewith you shall be able to quench all the fiery darts of the wicked. And take the helmet of salvation, and the sword of the Spirit, which is the Word of God: Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints." It would be fitting here to explain those weapons, but that would go too far.

XV. d: The fourth that must be noted in the spiritual struggle is the auxiliary troops. Each of the contending parties has its own auxiliary forces here.

a: The Flesh, the sinful corrupted nature, is very powerful, yet it has its auxiliary troops.

a: There is the Devil with whole legions of his angels; see 1 Peter 5. "Who goes about as a roaring lion, seeking whom he may devour." Who seeks to sift as wheat, Luke 22:31.

b: There is an evil and godless world, a multitude of godless people, who conspire with the corrupted flesh and with Satan. "The world hates you, because you are not of the world," John 15:19. Therefore the Devil is called the prince of the world, John 12:31.

b: But the regenerated part also has thoroughly its auxiliary troops; if it had no help from outside, it could not stand for a moment. The auxiliary troops that the regenerated part has are much stronger and more powerful than those of the flesh. Those are then:

a: The Almighty and Invincible God Himself; "If God is for us, who shall be against us?"

b: Christ their great Field-General and Prince of the host of the Lord, who lays down His life for His sheep, John 10.

c: The Holy Spirit, who seals them until the day of redemption, Ephesians 4. "Are kept by His power unto salvation," 1 Peter 1.

d: Those are thousands of millions of Holy Angels, who encamp around them, Psalm 34:8.

e: Those are the believers here below on the earth, who assist them and help fight, who strengthen their brethren, Luke 22:32.

f: Yes, those are all the creatures that are in the entire nature, who willingly or unwillingly must help work out their salvation: "We know that to those who love God, all things work together for good," Romans 8.

XVI. e: But let us see the mutual wrestling or struggle itself.

a: That is known in the Holy Scripture; see Galatians 5:17. "For the flesh lusts against the Spirit, and the Spirit against the flesh: and these are contrary to each other, so that you do not do the things that you would." Romans 7:23,4; Hebrews 12.

b: In that mutual struggle of the parties, the Spirit fights against the Flesh:

The regenerated part attacks against the Flesh and against the sinful corrupted nature. It attacks: 1. Against all sinful corruptions and deeds, that they not be executed, Genesis 39. "How could I do such a great evil and sin against God?" 2. Against all sinful desires, that they not receive the consent of the will, 1 Corinthians 9. "I discipline my body and bring it into subjection." 3. Against the first impulses and movements toward sin, that they be smothered as in the cradle. 4. Yes, it attacks the sinful corrupted nature itself, as the ground and root from which all those evils come, Matthew 15:19. That is the evil tree that brings forth all those evil fruits. 5. It attacks all that so much that it seeks to destroy and subdue all that; that is called in the Word to crucify the flesh with its affections and lusts, to mortify the members which are upon the earth, Galatians 5:24; Colossians 3:5. And that the regenerated part seeks to work out:

I. By depriving the sinful corrupted nature and its activities of their food, so that it wastes away and weakens, "I discipline my body and bring it into subjection," 1 Corinthians 9.

II. By depriving it of the occasions by which it is strengthened; evil communications corrupt good manners. "I have made a covenant with my eyes; how then should I think upon a maid?"

III. By continually thwarting and opposing it, whereby it is weakened and discouraged. "Resist the Devil, and he will flee from you."

IV. By inflicting wounds and deadly blows on it, whereby it languishes and finally dies; that is to cut off the hands and feet, etc. Thus the regenerated part wrestles against the Flesh.

b: But let us also see how the sinful corrupted nature also fights against the Spirit, against the regenerated part. The struggle is vice versa; the Flesh, the unregenerated part, also does its best thoroughly, and makes it difficult enough for a godly person often. See Galatians 5:17; Romans 7:23.

It seeks to thwart and hinder the execution of all good deeds by thousands of ways and means, Galatians 5:17. "You do not do what you want."

It seeks to refuse the consent of the will to the good desires that arise in our heart, by thousands of pretexts and pretenses, and to give them an averse name, as you let this one go, then you are not the Emperor's friend. "Lord, be merciful to Yourself; this shall not happen to You," Matthew 16:22.

It seeks to fill the heart of a godly person so much with all that is outside God, that the good seed can find no place in it, and so that whatever comes in it must be choked, Matthew 13.

It presents all occasions and opportunities to the soul of a godly person that are apt to entice him to sin, like a Bathsheba to David, a wedge of gold to Achan, Joshua 7. "When he is drawn away of his own lust and enticed," James 1.

It attacks the regenerated part itself and seeks to weaken, wound, overcome, and cause it to backslide in grace, Hebrews 12:15. And it does that:

I. By inflicting heavy wounds on the soul, through gross sins, as can be seen in the fall of Peter.

II. By spoiling and poisoning the true and essential food by which the soul must live, as through errors and heresies, so that instead of bringing nourishment to the soul, they are harmful to the spiritual life.

III. By preventing the regenerated part from making good use of the healthy food, to grow thereby.

IV. By grieving the Holy Spirit, Ephesians 4, and thereby stopping or hindering the channels of God's influences to us.

V. By lulling the regenerated part into sleep and making it careless and without all set activity, so that everything would perish.

VI. By breaking and tearing apart the communion of the Saints, and so making it that the godly stand alone and have no help or support from each other. Yes, instead of that, harm and damage each other.

But who could point out all the ways and means by which the Flesh seeks to harm or subdue the Spirit?

XVII. f: There are stratagems in wars and struggles. So also in this spiritual struggle there are stratagems.

Those are stratagems that the Flesh, sin, the power of corruption:

a: Uses against the Spirit. a: The Scripture mentions them, Jeremiah 17. "Deceitful is the heart more than anything; deadly is it; who will know it?" The Word speaks of the wiles of the Devil, Ephesians 6:11. That is called his devices, which are not unknown to the godly, 2 Corinthians 2:11.

b: To collect all those stratagems that the Flesh well uses would be absolutely impossible for us, and it is not known whether that would not bring more harm than benefit.

c: There are again stratagems that the Spirit uses against the Flesh to subdue it.

a: The Word mentions them, 2 Corinthians 12:16. "Being crafty, I caught you with guile."

God is their Counselor, Psalm 32:8. Who teaches their hands to war and their fingers to fight, Psalm 144:1.

b: Those stratagems that the regenerated part can in turn use to overcome the Flesh are very many; let us list some of them.

1: That the regenerated part always seeks to fight in dependence and reliance on God, and keeps itself near Christ its Field-General, "I can do all things through Christ who strengthens me. With God I run through a troop, and with Him I leap over a wall."

2: That it must seek to know its enemies, who will appear to it under all kinds of forms, that it knows it is an enemy.

3: That it never despises its enemies, and never trusts itself too much; never is it in greater danger.

4: That it always seeks to be well armed, and to put on the whole armor of God, Ephesians 6.

5: That it attacks most on its heart and bosom and ruling sin.

6: That it attacks the power of corruption where it is at its weakest and can best be overcome.

7: That one seeks to smother the rising corruption in the beginnings and when it is still small, as in the cradle.

8: That one must not lightly think that a sin is already killed and defeated; it often only sleeps or lies in wait, and often comes unexpectedly afterward.

9: That in desperate cases one must not give up courage: but strengthen oneself in the Lord.

10: That upon receiving a wound, one must not immediately lay down the weapons, but wrestle as long as one can stand, and do what one can.

11: That one must weary the enemy by continual and unceasing struggle and make it discouraged. "Resist the Devil, and he will flee from you."

12: That one must not wage many heavy attacks on the corruption when we are weak and the enemy is strong.

13: That one must not only defensively but offensively seek to wage war, to bring the power of corruption itself under.

14: When one has won something, to possess and keep it well, so that the enemy does not take it back, "Hold that which you have, that no man take your crown."

See these and more other stratagems that the regenerated part can use against the power of corruption.

XVIII. g: But what is the outcome of this struggle; that is the victory from one or the other side. The victory of one or the other side is:

a: Either concerning particular deeds, when the sinful corrupted nature hinders the regenerated part in the exercise of virtues and turns it away from them, so that he does not do what he wants, Galatians 5:17; or when it draws it to sin and unrighteousness, James 1:15. Or on the contrary, when the regenerated part manfully can repel and wrestle away all temptations to sin.

b: Or that victory is over the contending party itself:

a: As the Flesh overcomes the Spirit, when the unregenerated part becomes greater and stronger, and causes the regenerated part to diminish and decrease and languish and backslide in grace. But that can nevertheless never go so far that the regenerated part is entirely extinguished.

b: As the Spirit in turn overcomes the Flesh, when the regenerated part becomes greater and stronger, and causes the unregenerated part to diminish and decrease and languish. That happens daily in a godly person when he is well disposed, through sanctification. But it also never comes so far on this side of eternity that the power of corruption in him is entirely dead, and he is entirely freed from it.

c: That victory of Flesh and Spirit is entirely changeable and variable here below on the earth:

a: Sometimes the Flesh and the power of corruption has the victory over the Spirit, as a godly person sometimes suffers defeat. See David in Psalms 32 and 51; Paul in Galatians 5:17; Romans 7:23,24.

b: Sometimes in turn the Spirit, the regenerated part, has the victory over the Flesh, so that it entirely suffers defeat, so that they in all these are more than conquerors, Romans 8:37.

d: But that entire work, that entire struggle, ends in the death of a godly person; then the Flesh never remains victor. Then the victory is always with the Spirit, with the regenerated part. Then they can say with Paul, "I have fought the good fight, I have finished the course, I have kept the faith. Henceforth there is laid up for me the crown of righteousness," 2 Timothy 4:7,8. Then death is swallowed up in victory, 1 Corinthians 15:54.

XIX. But since we have shown that not all struggles are the true struggle between Flesh and Spirit, but that some struggles resemble it somewhat, as there is the struggle between gross sins and decency, and between sin and a natural and watchful conscience. Would it be necessary that I propose some signs here, but to know that the true struggle between Flesh and Spirit can be known by that. To know that, take once these signs:

a: The right struggle between Flesh and Spirit presupposes a regenerated principle; where that is not, there can be no such struggle; if you are not regenerated, if you are averse to it, you have no spiritual struggle.

b: The struggle between Flesh and Spirit does not fight against sin only because of the shameful, not only out of fear of punishment: but against sin as sin, and because it dishonors God, Genesis 39:9.

c: The right struggle between Flesh and Spirit fights not only against outward and gross sins, but also against small, hidden, and bosom sins.

d: The right struggle fights not only against some sins on which the nature is not very set, which are not very delightful or profitable: but against all sins; it hates all lying paths and all false paths.

e: The right struggle between Flesh and Spirit fights not only against sinful deeds and practices: but against the sinful nature itself, and seeks to subdue it.

f: Moreover, the right struggle between Flesh and Spirit does not seek to work in its own powers, and does not end in itself; but works and fights in dependence on God, and ends in the Lord and in His honor.

g: In the right struggle between Flesh and Spirit, the struggle is not so now and then and by chance, and as if by accident: but there it is the principal, the principal and as the continual work, throughout the entire life of a Christian; there it is as a continual struggle.

h: In the right struggle between Flesh and Spirit, the sinful corrupted nature is not the element in which one can hold and settle, and be satisfied with it: but there is a heartfelt, inward, and irreconcilable hatred against the sinful corrupted nature; it cannot hold it there, it is there outside its natural element. See Paul, Romans 7:24.

XX. But let us finally see the Triumph, or the triumphing. Concerning that we note:

a: That it follows on the victory; there can be no right triumphing where there is no victory.

b: That triumphing is vice versa, over and again. 1. Sometimes the Flesh triumphs once over the Spirit, and that many times and often. See Romans 7:23. 2. Sometimes the Spirit in turn triumphs once over the Flesh, Romans 7:25.

c: That triumphing is not always the true and the right, as we think it. 1. The Flesh often makes a great cry and shouts of victory over the Spirit, and it is often not so at all; a godly person recovers, sees with regret Romans 7:23,24,25. 2. The regenerated part also sometimes cries triumph and victory; a godly person thinks that he has won it, and that is also often not so at all; the sin often only sleeps, or lies in wait, and often comes unexpectedly afterward.

Although that triumphing in the time often goes over and again, yet finally the Flesh must give up, and leave the victory and triumph to the Spirit; see 2 Corinthians 2:14. "But thanks be to God, who always causes us to triumph in Christ."

That triumph of a godly person over the Flesh has its various degrees and steps. 1. They triumph often over the Flesh, as many times as they have the victory and are conscious of their victory. Romans 8:37. "In all these we are more than conquerors through Him who loved us." 2. That triumph is in a much higher degree in the death of a godly person; then it lays off the body of sin, the power of corruption entirely. "For he who is dead is freed from sin," Romans 6:7. Then he is outside the power and beyond the reach of all his spiritual enemies. Then that triumph-song fits in his mouth, 2 Timothy 4:7,8. "I have fought the good fight, I have finished the course, I have kept the faith. Henceforth there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, shall give me at that day: and not to me only, but unto all them also that love His appearing." 3. That triumph will be in the most perfect degree on the day of the Resurrection and of the last Judgment. Until that time the body has still been dead because of sin, although the spirit was alive because of righteousness. But then the body also will be raised immortal and incorruptible and reunited with the soul. Then death will be swallowed up in victory in all respects, and a godly person can sing that triumph-song, "O death, where is your sting? O grave, where is your victory? The sting of death is sin; and the strength of sin is the law. But thanks be to God, who gives us the victory through our Lord Jesus Christ."

I. Not all growth and increase is the true spiritual growth and increase; there are various kinds of growth. a: There is a natural growth and increase; everything that has life, if it is well disposed, has an inclination to grow. b: There is a sinful growth and increase, when the sinful and corrupt part grows, and the sinful activities that come forth from it grow, 2 Tim. 2:16. c: There is growth and increase in bodily blessings, in money, in honor, in esteem, in high states, etc. d: There is often a growth and increase in natural gifts, or in common gifts of the Spirit, and that must be well noted, because that is often regarded as the true spiritual increase; thus one can grow, a: in external literal knowledge, and increase greatly therein, and therein often far surpass the truly godly. b: Thus one can grow in many noble arts and sciences, very useful for the state and church. c: Thus one can grow in historical faith and increase greatly therein. d: Thus one can grow in external virtues, in abandoning sins, exercising many external virtues, and therein often surpass the godly and far exceed them. These things are truly blessings and gifts of God; they are in their kind good; they are very much for adornment, and often very useful for the state and for the church. But they are not the true spiritual growth and increase; they all pass by it. But let us proceed to the true spiritual growth and increase, and consider it a bit more closely.

II. Of this spiritual growth and increase much is spoken in the Holy Word of God, and that speaks of it as a matter of great importance. See among others Job 17:9. Psalm 92:13. Hos. 14:6,7. Isa. 44:4. Mal. 4:2. Eph. 4:11,14,15. 1 Pet. 2:2. 2 Pet. 3:18. Rev. 22:11. 1 John 2:13.

III. This spiritual growth and increase is a work of grace from God in the regenerate, whereby they increase in habitual and actual grace.

IV. This spiritual growth and increase presupposes grace and spiritual life. Where there is no grace and spiritual life, there can be no growth or increase. Dead trees, herbs, and plants cannot grow. A dead child cannot grow and increase. An unregenerate person stands in vain for growth and increase; he must first have life.

V. This spiritual growth and increase consists in the growth and increase of the properly habitual grace, of the actual grace, and of all activities of the same. These are in the first very small and weak; they are newborn little children, bruised reeds and smoking flax, they have a faith like a mustard seed, they are small. But these grow, increase, and take on, and that often already in a great measure; they become from children young men, from young men men, and from men fathers in Christ Jesus. Oaks of righteousness, cedars on Lebanon. But let us consider that a bit more closely in particular.

VI. To the essence and life of grace belongs an enlightened understanding, or the spiritual and sanctified knowledge; that is indeed an essential part of the image of God after which man was created, and after which he is recreated in regeneration. See Col. 3:10. Now, therein a godly person grows. a: In regeneration he receives a habit, or ability, to be able to learn to know spiritual things spiritually; he becomes like a blind person made seeing, and his eyes are opened, see Isa. 35:5. Isa. 42:7. Luke 24:45. b: But though he has already received that habit and that ability to be able to learn to know the things, yet he does not immediately have that extended knowledge of all things. This is often in the first very small, and meager: They then indeed see people, but they often see them as trees walking, Mark 8:24. One sees this clearly in the disciples of the Savior, Matt. 16:22. Luke 24:25. O foolish ones, and slow of heart to believe. c: But this knowledge grows in them from time to time, through the greater light that God gives in their understanding, and how their continual exercise. So that they increase in grace and in the knowledge of Christ, 1 Pet. 2:2. d: Wherein a godly person grows in knowledge, as that knowledge in him a: becomes more extended, and as they learn to know more things, Heb. 6:1. as they begin to leave the principles of the doctrine of Christ, and proceed to perfection. b: As that in him becomes more spiritual and more penetrating, so that he learns to know the things more spiritually, and in their inward essence, and so as those in Christ Jesus are, Eph. 4:21. c: But that knowledge in them becomes more experiential, and they learn to know it more experientially, Job 42:5. With the hearing of the ear I had heard of thee; but now mine eye seeth thee. d: As that knowledge in them becomes more practical, and they learn the art to apply it more to a good practice, so that it is a knowledge of the truth which is after godliness, Titus 1:1.

VII. b: To the essence and life of grace and its activities belong the holy meditations and considerations: these are almost the continual occupations of their soul, Psalm 63:7. When I remember thee upon my bed, and meditate on thee in the night watches. Now therein a godly person grows. a: As their abilities and habits thereto become greater and more suitable. b: As these become clearer and neater and more in accordance with the Word of God. c: As these become much more extended, and get many more objects. d: As these become more spiritual, and more to the inward life, and to the intimate communion with God come to penetrate. e: As these become more constant and more settled, Psalm 73. I will then continually be with thee. f: As these become easier, and the soul continually falls thereto of itself, Psalm 45:1. My heart inditeth a good matter. g: As these become sweeter and more pleasant and the soul becomes more enamored therewith, Psalm 104:34. My meditation of him shall be sweet: I will be glad in the LORD.

VIII. c: To the essence of grace, and of the gracious life, belongs also self-denial. See Matt. 16:24. If any man will come after me, let him deny himself. Now in that virtue of self-denial, therein a godly person often grows. a: In the beginning of grace his heart is given thereto. He gives God his heart. He says, Save me, O God, by thy name. b: He takes holy resolutions to do that in everything that occurs to him. Peter would go with Jesus into death. c: But when it afterward comes to the point, and one is brought into the cases, what does one not often learn then, what difference there is, between the conception and the experience, and between the intention and the execution; how difficult it often goes there, I doubt if a more deficient one of a godly person is exercised than self-denial. What ways out one seeks, and artifices to release oneself, what twisted turns one gives to the work there, when it concerns the cause of God, but something to deny, of one's name, of one's good, of one's pleasure, of one's ease: Let every godly person but pay attention to himself, he will see it, if he but rightly wants to see it. d: Nevertheless, in that virtue of self-denial, therein a godly person grows through time. a: He becomes through time more denied to many things and higher matters. He learns to behold the spoiling of his goods with joy, Heb. 10:34. He learns to leave his land and kindred, and to go to a land that God would show him, see in Abraham Gen. 12:4. He learns to offer his only begotten son whom he loves to God, Gen. 22. Yea, he can learn to count his own life not dear, for the Lord's sake, Acts 20:24. b: His denials become through time also somewhat more constant, settled, and calmer, it is so moody and so unwilling, as it was wont. c: It becomes also through time exercised, from purer principles, and to holier ends.

IX. d: To the essence of grace, and of the gracious life, and its activities, belong also the habits, and the activities of faith, Heb. 11:6. He that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him, Heb. 11:6. But without faith it is impossible to please him. Whatsoever is not of faith is sin, Rom. 14:23. Now therein also a godly person grows in faith. a: In a godly person at first it is very small and weak. The Savior calls his disciples of little faith, slow of heart to believe, Luke 24. They have a faith not yet so great as a mustard seed, Matt. 17:20. b: But that faith grows and increases also in a godly person through time. God comes to their unbelief to help, Mark 9:24. God increases their faith, Luke 17:5. c: Now that faith grows in a godly person. a: As he with greater boldness can approach to God and Christ, Heb. 4:16. b: As he learns to make greater use of Christ, in all his offices, through faith. c: As he learns to make purer use of Christ. d: As he can apply to himself with greater ground all the divine promises, as promised and said to him, Psalm 119. e: As one from time to time dares to go further on those divine promises, Psalm 119. Upon thy word have I hoped, thy promises have quickened me. f: As he learns to discern his state more lively and clearly from the Word. Lam. 3:24. The LORD is my portion, saith my soul; therefore will I hope in him. g: As he in greater darkness and desertion, can better hold fast his state. When one walks in darkness and sees no light, yet let him trust in the name of the LORD, and stay upon his God, Isa. 50:10. h: As he in the heaviest assaults can stand more, and stand firm, and overcome the wicked one, Eph. 6:10,11. i: As he can believe in hope and against hope, and can hold fast, as seeing him who is invisible, Heb. 11:27. Rom. 4:18.

X. e: To the essence of grace, and of the gracious life, and its activities, belongs also love to God and love to Jesus, see 1 Cor. 13:1,2,3,4. Though I have all things and have not charity, I am nothing. He that loveth not the Lord Jesus Christ, let him be Anathema Maranatha, 1 Cor. 16:22. Now therein also a godly person grows. That love becomes more and more abundant in him, Phil. 1:9. a: It is true: a: That first love, is in a godly person at first often very vehement and strong, all ardent and upright, wherefore God also highly esteems the first love of his little children, see Rev. 2:4. b: But nevertheless a godly person grows and increases through time in love. a: That becomes through time purer, it comes from purer principles, it extends to purer ends. The work is in the beginning so rough and so wild, and there runs so much under, it is then not all gold that glitters there. But afterward one sees that, one is ashamed, and one strives to improve it. b: It becomes through time more extended, as they learn to know more of God and of Jesus, as greater objects of their love become; where one does not know God and Christ, there one cannot love them, unknown makes unloved. See the sinful woman, Luke 7:47. c: It becomes through time calmer. In the first there run so many passions and inconsideratenesses under, which then all get the name of love and of zeal; see this in Peter, Luke 22:5. But afterward his love becomes calm and considerate, see him John 21:15,16,17. d: It becomes through time more constant. In the principles it is often very unsteady and very unequal, there it runs once, there it stands still again. Peter wants at one time to die with Jesus, at another time he fails before a weak maidservant, Matt. 26:70. But through time that becomes more constant, and in all times more equal to itself. e: It also often becomes more vehement and more ardent. When the soul of a godly person once enjoys much of God, is led deeply into the innermost communion of God, o then the soul is often enraptured and elevated, and kindles in love, see Song 8:1,2,3,6,7. f: The love becomes also much more rooted and more founded, it does not sit above, but the love is in the heart, and in the soul founded, yea to the ground and to the bottom of the soul: With my whole heart will I love thee, O LORD my strength. They are rooted and grounded in love, Eph. 3:17.

XI. f: To the essence and to the nature of grace, and of the gracious life, belongs also sanctification, see this Heb. 12:14. Without holiness no man shall see the Lord. Now therein also a godly person grows. He perfects holiness in the fear of God, 2 Cor. 7:1. a: In the principles the regenerate part is very weak, small and powerless, as already indicated before. b: But see there, through time they grow from tender ones to young men, from young men to men, and from men to fathers in Christ, 1 John 2. a: The image of God grows in them, and the habitual grace. 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, 2 Cor. 3. b: They get more power against the corruptions, they become strong in the Lord, and in the power of his might, Eph. 6:10. c: They get more power, to break through all things, in godliness used, and true godliness, they learn with God to walk through a troop, and with him to leap over a wall, Ps. 18:30. d: They get more power, to withstand the heaviest struggles, and temptations and to stand firm therein, Eph. 6:13. e: Their sanctification becomes more extended; they abandon more sins, they exercise more virtues, which they before so did not know, and which so are somewhat finer and subtler, and which they before so did not see. f: Their hearts become from time to time more cleansed through faith, Acts 15:9. And thus they work also from holier principles and to holier ends, see 1 Cor. 10:31.

XII. g: To the essence, and to the nature of grace, and of the gracious life, belongs also the Christian hope. The unregenerate are without grace, and have therefore no hope, Eph. 2:12. But the true godly have a hope in God. That hope in a godly person is: a: At first very small and weak, and easily departs, Lam. 3:18. b: But that becomes in a godly person from time to time greater and stronger, according as the faith in him increases, Heb. 11:10. That grows in him, 1. in extension, that goes about many more things and objects. 2. That becomes in him firmer and more founded. 3. That becomes in him more constant and more unshakable, it becomes in him an unshakable hope, and that they learn to hold fast, Heb. 10:23.

XIII. h: But finally to bring no more: A Christian who grows also in aptitude, to be able with those graces and abilities which he has, properly to be able to work. a: At first, though they already have graces and strength, they accomplish little therewith. They often do not know them, as Samuel did not know the voice of God. They are not accustomed to them, they stand therein as David in the armor of Saul. They do not know how they shall begin. They do not know the nearest ways and means. Their work is not at hand. They often do double work, and advance little. They work difficultly and laboriously. b: But afterward they get, through experience and continual exercises, (on which it so depends) the knack thereof, they get a certain promptitude. They can work more easily, and very much more profitably. Therefore the apostle Paul held so much of exercising himself. He wanted that one should through the habit have the senses exercised, Heb. 5:14. That one should exercise oneself unto godliness, 1 Tim. 4. That one should exercise oneself in affliction, Heb. 12:11. That one should exercise justice, Heb. 11:33. That one should exercise oneself, to have always a good conscience toward God and toward men, Acts 24:16. See there the growth and increase of the spiritual gracious life, and of some activities of the same.

XIV. The diversity that appears in the growth and increase, in the godly, is very great and wonderful. a: Some get life, but no growth or increase, because they have no time to grow, so soon as they receive spiritual life, so they die, like those whom God converts at the end of their life, and on their deathbed, see this in the murderer on the cross. b: Some have life, but grow not or very little, not so that one can see or notice it: c: Some, instead of growing, go backward, and degenerate in grace, Heb. 12:15. They are like people who have the consumption. d: Some seem to grow very suddenly and to advance, but it is superficial, the work is not closed, such get sometimes a stop, and it seems all to fall again to pieces, but they rise again, and then it often goes better. e: Some grow very suddenly, but it is with a firm and well-closed work, they grow so that one sees it, and as by the day, those are plants that become great in their youth, Ps. 144:12. But such are often early ripe for eternity, and often do not live long. f: Some are in their growing very unsteady; then they grow once very strong, then slowly, then they stand once still, then they take again a strong advance, and that one has much in people who are full of passions, and have many impulses. g: Some grow very steadily, and go as continually forward, their path is as the shining light, that shineth more and more unto the perfect day, Prov. 4:18. And that one has most in sensible calm Christians, who work sensibly and calmly. h: Some grow most inwardly, and their growth is so not visible to the eye, as a tree that grows most in its roots. Some have their growth more outwardly and to the eye, and as in the garment, and in the branches. i: Others grow again through all the parts of the spiritual life, as at once, again others, then one more in this, then once again more in the other part. Then once more in knowledge, then once more in faith, then once more in love, then once more in sanctification, etc. k: Some grow and increase most in prosperity, and when it goes well with them, then they make great advances. Hezekiah: I shall go softly all my years. Others again in adversity, and under much cross and afflictions, under heavy assaults and struggles. These are as one says of the walnut tree, how that the more it is beaten, how that it grows the more, It is good for me that I have been afflicted; that I might learn thy statutes, before I was afflicted I went astray: but now have I kept thy word, Psalm 119:71. l: Some grow indeed under few and scarce means, and that is a sign, that the inward gracious life is well disposed in them. Others go backward, under a multitude and abundance of the most precious means, when they make no proper use thereof, when they begin to loathe them, when they harden therein, and sin, and throw at each other as with the precious bread. O what does experience not teach us there!

XV. But let us once consider the causes of that spiritual growth and increase. Therein come about: The efficient causes, and the instrumental causes. a: As concerns the efficient causes. These are here: a: First, the principal principal and first efficient cause, and that is God. Psalm 92:14. They shall still bring forth fruit in old age; they shall be fat and flourishing. 1 Cor. 3:6,7. Neither is he that planteth any thing, neither he that watereth; but God that giveth the increase. Psalm 31:25. The LORD shall strengthen your heart. God, he is it: 1. Who first gives the principle of life and of grace in the soul, Eph. 2:1. 2. God is it, who through his continual influences in the soul sustains that principle of life and grace, Acts 17:28. 3. When God increases those influences, and gives everything that belongs to that growth and increase, then that life grows, Hos. 14:6,7. I will be as the dew unto Israel: he shall grow as the lily, and cast forth his roots as Lebanon. His branches shall spread, and his beauty shall be as the olive tree, and his smell as Lebanon. Isa. 44:3,4. For I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my spirit upon thy seed, and my blessing upon thine offspring: And they shall spring up as among the grass, as willows by the water courses. Psalm 1:3. b: The second, the nearest, the formal working cause, of that growth is the spiritual gracious life itself, in dependence and hanging on God. That life has in itself a principle of growth and increase in dependence on God. It is natural to that life thus to grow, if it is not hindered, Paul says Gal. 2:20. I am crucified with Christ: nevertheless I live. The just shall live by his faith, Hab. 2:4. It is that life that is hid with Christ in God, Col. 3:3.

b: The instrumental or means causes of that growth and increase. These are various. a: That one has a simultaneous, and a settled aim to grow, and to increase, that is commanded us. 2 Pet. 3:18. But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. b: That one removes everything, that can hinder that growth and increase in anything. To cleanse the heart from stones, Isa. 5:2. from thorns, Matt. 13. c: Much praying to God for spiritual growth and increase, and for much spiritual dew and rain, Hos. 14:6. d: To unite oneself very closely through faith with Christ as with the spiritual stem, and through faith draw much nourishment from the same. Eph. 4:15. But speaking the truth in love, may grow up into him in all things, which is the head, even Christ. John 15:4,5. Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. e: To use the good and nourishing means, 1 Pet. 2:2. As newborn babes, desire the sincere milk of the word, that ye may grow thereby. f: To make a good and right use thereof, that well chew and ruminate and well apply to the heart, and thereby work the heart well. One must see how one hears, Matt. 13. Take heed therefore how ye hear. g: One must all the gracious abilities, which one has received from God, and God through his influences sustains in us, thereto awaken, arouse and enliven, awaken the gift that is in us. Lift up the hands which hang down, and the feeble knees. h: Must much the examples of other godly, who have much grown and increased, set before oneself, as examples and models, and thereby seek to be aroused, to follow their examples, Heb. 11 and 12:1. i: To look at the great promises, which God makes to that spiritual growth and increase, and at the great advantages, that lie enclosed therein to be made thereby going. See there the causes of that spiritual growth and increase.

XVI. But let us now consider the hindrances and the obstacles, in the spiritual increase, and these are very many: Let us show some thereof. a: Some have no aim or intention to grow, if they but think that they have grace, and are within, then it is well, they do not trouble themselves. These may well see if their state is right. b: Others who always remain at the foundation, and spend the whole time of their life to examine, if the foundation is well good, there they never get through, and if they have already built something thereon, they doubt if the foundation is well good, and throw everything again upside down. How can such grow? See Heb. 6:1. c: Again others live too far and too separated from Christ, abandon too many sins and communion, make not sufficient use of him, draw through faith no sufficient nourishment from Jesus, and therefore they cannot grow. See this John 15:8. It can also be a great hindrance of the growth and increase, when the soul has not enough nourishment, when there is a famine not of bread, nor a thirst for water, but for the words of the living God. Or when the nourishment that one has, or uses, is not the right healthy nourishment, whereby the soul can properly live. That it is chaff instead of wheat, hay, straw, and stubble. d: These are great hindrances for the spiritual growth and increase, when one indeed has enough and healthy nourishment, but one makes no right use thereof. One does not pay attention, one does not strive to understand, one does not preserve it, one does not apply it to the heart, one does not work the heart thereby; but one beats it but in the wind, one neglects it but, one sins it; what nourishment can then the best means bring to the soul, and how can it grow. The word of preaching profited them not, because it was not being mixed with faith in them that heard it, Heb. 4:2. e: It is a corruptive and harmful doctrine, that erring and wrong conceptions of the truths that serve them for growth and increase, that is as poison in the food, and sets the spiritual increase backward and makes it languish. f: Spiritual laziness and sluggishness is a great hindrance in the spiritual growth and increase, whereby one does not awaken the gifts that are in us, and therewith does not strive to work. g: Also not less trouble and weariness, whereby one continually sighs down, and sits down by the packs, that makes everything stiffen and perish. h: Worldly mindedness: becomes a Christian worldly minded, enslaved to the world, it is done with his growth, so much as the world wins, so much will the gracious life lose. i: Too many, all too busy occupations in the world, not with profession, household, friends, or other, these take all the understanding, all the considerations, and occupations in, and away, and deprive the spiritual life of nourishment, and make it languish; See the seed falls among thorns, Matt. 13:7. k: Yea, though a reigning sin, a bosom and bosom sin, which one holds at hand, there that continually sucks, as the worm at the gourd of Jonah, Jonah 4:7. And see there some hindrances in the increase of the spiritual life, if you do not increase in grace, lay yourself down by it once, you will well see where it ails you.

XVII. But let us see, why that spiritual growth and increase, is so poorly seen and known, and that many godly, who truly grow, do not see that they grow, and think that they go backward? a: That comes there from, because the growth is often little and not visible b: because that so slowly increases: A tree, a herb, a plant, grows, though one does not see that it grows. c: Because one takes the comparison too short, to become aware of the growth, often from one day, from one week to another; in that time that growth is not to be seen, but take once a whole year, then the growth will be more visible. d: It can often come from an all too strong desire for growth and increase, that can be so strong, and insatiable, that no growth or increase helps there, and therefore though he grows, it does not satisfy, he seems not to grow. e: It can be because he compares himself with others who grow much stronger, and who run past him in growing as if he stood still, as one says; then one so does not see his growth and increase f: one grows often in the hidden parts, which so are not visible to the eye, as in his roots, like the trees in winter, while they stand still above. g: Or one grows often in those parts of the spiritual life, where the attention so hardly falls, as in the understanding or in faith, while one often remains staring at other parts, where one at that time just does not grow. Again: How that a godly person comes further in grace, how that he gets more light, how that he sees more defects, sin, and corruptions, and that in his best duties, and then he often seems not to grow, but to go backward, though he truly grows h: To see his growth and increase, one must not through all times, by all dispositions remain standing, then it will happen that one in dispositions does not grow: but goes backward. But one must see on the whole life-course, and then one will see that one with falling and rising nevertheless gradually grows and advances.

XVIII. But let us finally yet see, if the growth and increase, is a mark of grace, and how? a: That is certain and sure, that where true growth and increase is, there also is grace and spiritual life in the soul, for where no life is, there can be no growth and increase b: but where there is no growth and increase, yea where there is even a degeneration in grace, that is not immediately a proof of no grace or life, if there has been once a true increase: because: a: Where grace once is there it remains, and is never wholly taken away from the soul. That seed remains in it. It may increase or decrease, the root of the matter remains. b: One can through multitude of causes be hindered in his growth and increase, yea go backward, as through soul troubles and sicknesses, etc. nevertheless he lives. Sickness and sick do not grow, nevertheless they live. c: The growth and increase, belongs not to the essence of grace, or of the spiritual life, but to the well-being of grace, and can be separated therefrom. d: His degenerating is itself a proof of grace, for if there were no grace in the soul, how could it then degenerate in the same. But enough of that piece, let each make use thereof according to his condition. We people each need thereto light, and grace.

I. The name χριστιανός comes from the anointed one, or pertains to him. It is found three times in the scriptures of the New Testament: namely, Acts 11:26; Acts 26:28; and 1 Peter 4:16. It seems to be taken in a twofold sense. 1: Sometimes in a broad sense, and then it means a follower of Christ and of the Christian doctrine, and thus it served to distinguish the confessors of Christ from the Jews and Gentiles. It seems one must understand it this way in Acts 11:26 and 26:28. 2: But also sometimes in a narrow sense, and then it denotes one who possesses the true essence and power of that name in an inward, spiritual manner, and thus it seems to appear in 1 Peter 4:16: to suffer as a Christian.

II. The believers were not always named with this name of Christians, but sometimes they bore the name of Disciples (Acts 6:1); Disciples of the Lord (Acts 9:1); Believers (1 Thessalonians 1:7); Brothers (Acts 9:30); Saints (2 Corinthians 1:1); Servants (John 12); Friends (John 15), etc. The enemies called them Galileans, Nazarenes. But afterward they first received that name.

III. The place where they first received that name was Antioch (Acts 11:26). This Antioch was a city in Asia, not far from the Mediterranean Sea, on the river Orontes. At that time, the most famous city in Asia, just as Alexandria was in Africa, and Rome in Europe. Some think it was the ancient Ribla, from 2 Kings 25:8. Today it is called Aleppo. It was the capital of Syria, and the seat of the governors of the royal house. This city is very famous in church histories, because the Christian faith was there very early. It deserves notice that it pleased the Lord's Spirit to name that city expressly; that could be: a: To add luster to the name of Christians, that they first received that name in such a notable city. b: To show that the religion of the New Testament was now no longer bound to one place. 1: Formerly that was Jerusalem, but it had made itself unworthy of it. The stone was rejected by the builders (Psalm 118:22; Acts 4:11). They had killed the prophets (Matthew 23:30-32). From there Saul breathed threats and murder (Acts 9:1). And therefore that city was doomed to destruction. 2: But now an Antioch arises, a Gentile city, and from there the name of Christians first goes out and is spread over the whole world.

IV. The time when the Disciples first received that name there is not entirely certain. Some think at the beginning of the reign of Claudius, around 10 years after the ascension of Christ; at least it was in such a time that the Gospel began to be preached to the Gentiles (see Acts 10). That the preaching of the Gospel among the Gentiles began quite early through some (Acts 11:20), and that many of them believed (verse 21). In Antioch, and thus, the Apostles began to take much interest in that church (verse 22). It was now timely, as the church from Jews and Gentiles began to grow, that it received a name by which it was distinguished from Jews and Gentiles, and by which it became known.

V. Then, from whom the believers first received that name in Antioch is equally uncertain. Some think that the enemies of the truth first gave that name to the believers, to mock and despise them, calling them then Galileans, then Chrestians, as I read in Suetonius. Or out of ignorance or bitterness they called them thus; and that the believers let it please them, and thus that name became common and spread everywhere. If that were true, then they would have prophesied unknowingly like Caiaphas. But it does not seem probable to us. Others think that the Christians among themselves named each other thus, to distinguish themselves from the Jews and Gentiles, and that thus the name became common. Some attribute it to an old history that ascribes it to one Evodius, then Bishop of Antioch; what of that may be, we do not know. As for us, we are not averse to the idea that this naming was given to them by the Holy Spirit himself, or by an express command, or by a divine inspiration. Reasons: a: Because name-changing is principally a divine work, especially when those names have a meaningful and fitting significance; see the name-changing of Abraham, of Sarah, of Peter, etc. b: Because the prophets speak of an excellent name-changing with which the true godly in the New Testament would be named, which fits very well with the naming of Christians, and better with no naming than with that; see Isaiah 65:15: but to his servants he will give another name. Our learned annotators think here even of the name of Christians. Isaiah 56:5: I will also give them in my house and within my walls a place and a name better than that of sons and daughters; I will give each of them an everlasting name that shall not be cut off. But woe to those to whom God would give that name, better understood as the name of Christians. That name God has not given them: That name is better than the name of sons and daughters, because the name of Christians includes not only that, but many more things in itself. That is also an everlasting name that shall not be cut off, whatever a Diocletian and others may have attempted. Isaiah 62:2: And you shall be called by a new name, which the mouth of the Lord will expressly name. Is there a name in the New Testament given to the believers that better fulfills that promise? We shall soon see if the mouth of the Lord has not expressly named that; meanwhile, compare with this Revelation 3:12. c: Because the root word χρηματίσαι, which Luke uses in Acts 11:26, not only means to be named, but in force means to be named by a divine revelation and by a divine inspiration. It is taken that way by the profane writers, and also by the divine writers; see only with attention Matthew 2:12; Acts 10:22; Romans 11:4; Hebrews 12:25. If that is true, then the matter is proven, for then one must translate the words: That they were named Christians by a divine inspiration, by a divine revelation. d: That naming of Christians is also approved and accepted by the holy men, who not only did not contradict that naming, but even used it themselves, as the Apostle Peter in 1 Peter 4:16. e: If one considers the name or honorable title of Christians, what it all includes, how fitting that it is in regard to the persons to whom it is given, in regard to the suitable time when it is given to them, thus all this indicates something divine.

VI. How this name of Christians fits the believers better than the name of Jesuits fits any Papists, and people under the Papacy. They excuse themselves with the name of Christians, and say: why may we not well be called Jesuits, after the name of Jesus, as we are all called Christians after the name of Christ. I answer to that: a: The naming or honorable titles of Christians is approved in the Bible (1 Peter 4:16). Let the Papists show us that the name of Jesuits is also approved in the Bible. b: The name of Christians can and may be borne by the believers, because they are partakers of his anointing, and also in a spiritual manner are prophets, priests, and kings. But are the Papists also co-saviors? May one give them that name? Jesus makes perfectly saved, and it is not without blasphemy to ascribe co-helpers to him in that.

VII. But let us see in what respect the believers may bear the name after the name of Christ, the name of Christians, and from which relations they have to Christ that flows naturally. a: The believers are servants of Christ; Christ is their Master (John 13:13; Ephesians 6:6). But in the Eastern lands, it was customary for the names and marks of the lords to be branded on the foreheads of the serfs; to that is referred in Ezekiel 9:4; Revelation 7:3; and 13:16; Jeremiah 3:12 and 13:16. Yes, servants were even named after their lords; for example, the servants and courtiers of Herod were Herodians (Matthew 22:16). Thus the Christians bear the name and mark of their Lord. b: The believers are soldiers of Christ, who stand under his banner; see Psalm 110:3; Psalm 87:6; and 2 Timothy 2:3. Thus it was a common and known custom among the ancients that soldiers marked themselves with the name of their general, either on the hand or elsewhere. Thus the believers after Christ are Christians. c: The godly are disciples, or the pupils of Christ; he is their Rabbi, their Master (Matthew 23:8,10; Luke 14:26). Now, pupils are usually named after their masters, thus after Sadducees Sadduceans, after Epicurus Epicureans, Pythagoreans, Platonists, Aristotelians, etc. Thus the believers after their master Christ are Christians. d: Godly are great lovers of Christ, who esteem him very highly and love him in the soul; see the Song of Solomon; see 1 Peter 2:7; Psalm 73:25. Now it was an ancient custom that one bore the image, or the mark, or the arms of those whom one loved so heartily, in the stones of rings, or on the arm, or elsewhere. To that is referred in Song of Solomon 8:6; Haggai 2:23. Godly thus also bear the name of their great Savior. e: It was also an ancient custom in the idolatrous nations that they had the names of those deities to whom they were dedicated cut into their bodies, to remember them continually; to which perhaps is referred in Leviticus 19:28; Isaiah 44:5; Revelation 13:16. Thus circumcision was a living sign of the deity to whom they were dedicated (Genesis 17). Well now, the godly are dedicated to God and his service (Isaiah 44:5; Song of Solomon 2). Thus they must also bear his sign and name, to think of him continually. f: Children bear the name of their father; see this in Isaiah 43:7. Believers are children of God and children of Christ, through their spiritual birth. Thus they must also bear his name. g: A wife bears the name of her husband, and is named after the husband; Eve bears the name of Woman (Genesis 2:23; Isaiah 4:1). The believers are the bride and the wife of Christ; see Hosea 2:18-19; Ephesians 5. Thus they must also be named after his name. h: The true godly are all members of that spiritual body of which Christ is the head; see 1 Corinthians 12:12. Thus the members can bear no other name than the body and the head. i: The believers may bear the name of Christians or of Anointed ones, because they also have part in his anointing, and are partakers of it. See this depicted in Psalm 133:2; see also 2 Corinthians 1:21; 1 John 2:20,27. k: Finally, believers are Christians, Anointed ones, because they in their manner have a threefold anointing, just as Christ had a threefold anointing: an anointing to prophet, to priest, and to king. Thus the believers also in their manner have a threefold anointing, to spiritual prophets, priests, and to kings. See this in Revelation 1:6; Revelation 5:10; 1 Peter 2:9. But this matter we must examine a bit more deeply.

VIII. Believing godly are prophets, especially the believers of the New Testament, and most particularly in the first times of the Apostles. See this in Joel 2:28-29. Those prophets were either extraordinary or ordinary. a: There were in the first times of the New Testament extraordinary prophets, who had the extraordinary gifts of prophecy, and that among both men and women. See thereof in Acts 10:44-46; and 11:28; and 19:6; and 21:9; 1 Corinthians 12:9-10; and 14:26; Ephesians 4:11. But those extraordinary gifts of prophecy ceased a time thereafter. b: But there are also in the New Testament ordinary prophets, and they will remain until the end of the world, and those are the true godly, who are taught as prophets and also teach as prophets. a: They are taught as prophets, and indeed 1: Through a saving illumination of their understanding, just as the prophets were called seers (Numbers 24:3; Ephesians 1:17-18; 2 Corinthians 4:6). 2: They are taught as if immediately by the Lord. See Jeremiah 31:34; John 6:46; 1 John 2:20,27. 3: God reveals to them great mysteries (Psalm 25:14; John 14:21; Matthew 11:25; 1 John 2:20). 4: They also teach as prophets, and indeed 1: Through their tongue, and indeed .: Through confession of Christ's name. See Matthew 10:32; 1 Peter 1:10; 2 Corinthians 4:13. ..: Through necessary truths to teach others (Colossians 3:16; Ephesians 4:29; Philippians 2:16). ...: Through holy songs of praise, which is also called prophesying (1 Samuel 10:5; Colossians 3:16). ....: Through public testimony to Christ and to the truth. Thus Stephen (Acts 7); see also Revelation 11:7; and 12:11. //: Through their holy life, by which they teach and confirm their doctrine. See Matthew 5:16; Philippians 2:15. ///: Through their suffering and death, by which they confirm and seal their doctrine; see Luke 14:26; Revelation 2:10; Acts 5:41.

IX. Believers are also spiritual priests. a: That the godly are spiritual priests appears from Isaiah 61:6; and Isaiah 66:21; 1 Peter 2; Revelation 5, etc. b: The godly are priests a: Because they as priests are separated from the world (2 Corinthians 6:17). b: Because they are dedicated to the Lord and his service (Isaiah 44:5). c: Insofar as they are clothed with spiritual priestly garments (Isaiah 64:10). d: Because they as spiritual priests may boldly approach God; see Romans 5:2; Hebrews 10:19. e: In respect to their inheritance; their portion is not in this life; the Lord is their portion (Lamentations 3:24). f: In respect to their spiritual offerings, which they offer to God (1 Peter 2); which are 1: Their own selves (Romans 12:1). 2: Their broken hearts (Psalm 51:19). 3: Their prayers (Psalm 141:2; Revelation 8:3-4). 4: Praise and thanksgivings (Psalm 69:31; Hebrews 13:15). 5: Their alms (Hebrews 13:16; Philippians 4:18). 6: Sometimes, when required, their own lives (Philippians 2:17; 2 Timothy 4:6). g: Because they also as spiritual priests bless (Ephesians 1:3; Romans 12:14; 1 Peter 3:9).

X. But the godly are also spiritual kings. That they are kings appears from 1 Peter 2:9; Revelation 5:10; Isaiah 62:2-3; Isaiah 28:5. They are kings on account of a: Their royal descent; they are born of God (John 1). b: On account of their royal disposition (Numbers 14:24; Proverbs 12:26; Zechariah 10:3). c: On account of their royal freedom (John 8:36). d: On account of the royal treasures they possess; all things are theirs (1 Corinthians 3:22). e: On account of their royal majesty, which appears in them (Isaiah 28:5; and 62:2-3). f: On account of their royal dominion (Revelation 3:21). g: On account of their royal victory. They are more than conquerors, have fought the good fight (2 Timothy 4:7-8). They come out as conquerors, O death, where is your sting (1 Corinthians 15:54-55). But enough; let each seek to make proper use of that.

I. The Holy and Most Worthy Supper is a great and weighty Sacrament, and of much importance for a godly person. The Savior Jesus has shown what importance He placed on this Sacrament, that He instituted it still in the last night when He was betrayed. He forgets His own suffering, which was imminent, to adorn His Church and His children with this costly jewel before His death.

II. The principal ends for which the Holy Supper was instituted by the Lord Jesus are: a: The glory of God, the ultimate end of all things, see 1 Cor. 10. b: For the remembrance of Christ, and of His suffering, see this in Luke 22:19, where Jesus Himself says, "Do this in remembrance of Me." And Paul declares that one must proclaim the death of the Lord until He comes, 1 Cor. 11:26. For the remembrance of Christ, and His suffering in its entire scope, is comprehended therein, as is shown to us beautifully in the Form of the Holy Supper: "Thus we shall remember Him thereby," etc. c: The end of the Supper is also our solemn establishment or renewal of the covenant with the Lord. a: Under the signs of Bread and Wine, Christ and all the covenant goods are offered. b: Under the receiving of the Bread and Wine, we show that we receive Christ and all the covenant goods through faith, and consent to the Covenant of Grace. Hence the Passover was called God's covenant: and the Cup in the Holy Supper the New Covenant in His blood. d: One of the most principal ends in the Holy Supper is the sealing, Rom. 4:11. There God seals through the giving of Bread and Wine all the covenant goods to our soul, and that we are truly refreshed for eternal life through His broken Body and through His shed Blood. Therein we seal on our part that, as truly as we receive that Bread and Wine, so truly do we receive Christ through faith. e: The end of the Holy Supper is also our exercise of communion with Christ, and with the true believers among one another. We sit together at one table, eat the same food, and drink the same drink. "He who eats My flesh and drinks My blood abides in Me and I in him," John 6. And also 1 Cor. 10:16,17: "The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we, though many, are one bread and one body; for we all partake of that one bread." f: The end of the Supper is also the strengthening of our faith, and the growth and increase in the spiritual life; it is a Sacrament of strengthening and of nourishment, see this in John 6:50,51,53,54,55. See the Catechism, Lord's Day 28.

III. The Word and the Sacraments have an end and intention; they both point us to Christ as the only ground of our salvation. But they do that in a diverse manner. a: In the Word, those things are explained to us, and laid open and shown through letters and through writing. b: But in the Sacraments, they are shown to us as living pictures and as seals to our senses, to our outward senses, vividly shown, and as if painted before our eyes, so that Bread and Wine in the Holy Supper are images of the body and blood of Christ; as one used to say in the first century against the emerging transubstantiation.

IV. The Bread and Wine in the Holy Supper are signs having a signifying power; they are seals having a sealing power; that no Reformed person will contradict, as it were. So it must necessarily follow that, if one is to work rightly sacramentally and according to the intention of Christ's institution in the Holy Supper, then one must work therein with one's understanding and with one's faith. With one's understanding, insofar as they are signs; with one's faith insofar as they are seals. But it is worthwhile that we examine that a bit more closely.

V. Bread and Wine in the Supper are signs, living pictures of Christ's Body and Blood; therefore I must work here with my understanding, and with the eyes of my understanding, see in that Bread and in that Wine the Body and Blood of Christ, as that is shown therein through those signs. a: See that the servant separates the Bread and Wine from the common Bread and Wine; I see therein with the eyes of my understanding how Christ from eternity was separated by the Father to the office of Mediator, Prov. 8:23. 1 Pet. 1:20. b: See the Bread and Wine blessed; I see therein with my understanding the equipping of Christ for the Mediator-Office, Heb. 10:5. Isa. 61:1. Ps. 45:8. c: See the Bread broken and the Wine poured out; I see therein with my understanding the entire suffering of Christ, how His body was broken on the cross, and how His blood was shed there. d: See that the broken Bread and the poured-out Wine is offered by the servant to the communicants; I see therein with my understanding how the crucified Christ is offered through the preaching of the Gospel to all who will, Isa. 55:1. Rev. 22:17. e: See that the broken Bread and the poured-out Wine is received and appropriated by the communicants; I see therein with my understanding that one must embrace and receive the crucified Christ through faith, and appropriate Him to oneself, see Isa. 27:5. John 1:12. Col. 2:6. f: And see that the Bread is eaten and the Wine is drunk; I see therein with the eyes of my understanding how one must eat and drink Christ spiritually, wherein our Catechism principally aims in Lord's Day 28, Question 76: "What is it to eat the body of Christ and to drink His blood?" And that includes: a: That one must make a believing use of Christ. b: That one must chew and ruminate Christ spiritually, that is, meditate, ponder in one's heart. c: That one must taste and savor therein the sweetness that is in Jesus, and in the fruits of His suffering; taste and see that the Lord is good, Ps. 34:9. d: That one must unite oneself more and more closely with Christ, so that one becomes one plant and one spirit with Him, see Rom. 6. 1 Cor. 6. e: That one must draw strength and nourishment from the Lord Jesus for the maintenance of the spiritual life, so that His strength is perfected in our weakness, see 2 Cor. 12:9. f: That one must grow, increase, and bear fruit in Him, Eph. 4:15. John 15.

VI. The Bread and the Wine in the Holy Supper are seals, but through them the covenant goods are sealed to the soul of the godly. Therefore I must work here concerning them with my faith, and with application and appropriation to myself. See there: a: That the servant takes the Bread and the Wine and separates them from the common Bread and Wine; I must seek to believe that Christ was separated for me as Mediator. b: The Bread is blessed; that He was made capable for me as Mediator. c: The Bread is broken, the Wine poured out; I must seek to believe that Christ suffered and died for me. d: It is offered to me; I must believe that the crucified Jesus is offered to me. e: I receive the broken Bread and the poured-out Wine; I testify thereby that I receive Christ, through faith, for myself, appropriate Him to myself, that He is mine, and I am His, Song 2. f: I use the Bread and the Wine; I must make such spiritual use of Christ, meditate on Him, taste and savor how good He is. Unite myself with Him, draw nourishment from Him, live in Him, grow and increase, etc. See, so faith is active therein, insofar as they are seals. Is that not the right and sacramental activity in the Supper, according to the intention of the institution of Christ? If it is not that, then what is it?

VII. That Bread and that Wine, and the use of them, always have that sealing power in the Supper, even though a godly person does not feel it at that time, or cannot believe it. God seals on His part the covenant goods to their souls through them, and gives them therein the pledge of the Spirit, seals them until the day of redemption, Rom. 4. He received the sign of circumcision as a seal of the righteousness of faith; our unbelief cannot destroy God's faithfulness, Rom. 3:3.

VIII. But my dear friends, if one is now to work sacramentally in such a manner, and according to the intention of Christ's institution, with one's understanding and with one's faith concerning the signs in the Supper. a: He must then: Have a fitting knowledge of these necessary truths, so that he is able to discern the body of the Lord properly, 1 Cor. 11:29. b: It must be his holy intention to work according to the intention of Christ's institution, and he must stir himself up to that. Otherwise he works in the wild and in vain, holds not rightly the Supper according to Christ's intention; his good intention leads to a self-willed worship, which he invents himself. That cannot be pleasing to Christ, and he has (though Jesus overlooks much in His children) so much ground not to expect the right blessing upon it. c: Therein is required sobriety and stillness, if he is to work thus with his understanding and with his faith concerning the signs; he must not be disturbed or distracted therein by any thing, whatever it may be, or he is hindered in the essential intention. d: And that the more: Because the time within which all those activities must occur is very short and very limited, namely, while he sits at the table and enjoys the Supper; if he is to perform those activities in that time, he has that time to the utmost need. e: Nevertheless, it is also true that one must not limit a godly person too narrowly in this. The Holy Spirit is free in His working, John 3:8. Nevertheless, it must also be noted that the Holy Spirit never works against the intention of the Savior. And therefore a godly person does best: a: If he follows the signs and the use of them with his understanding and faith, as they are indicated above, so that each of them may have its signifying and sealing power, and that he makes that his intention. b: But if it pleases the Spirit of God, through some leading, to determine the soul then more at one part and then more at another part thereof, and to lead it somewhat deeper therein, he follows the Spirit of God in that leading; it does not go outside the essential intention. c: Yes, I go further; if it pleases God once to refresh us under the use of the Holy Supper with much sensible and experiential grace, and to fall into the soul with so much light and clarity that we cannot hold ourselves by the signs; he then follows God's way in this; that is then not the ordinary, but an extraordinary way: The intention of Christ is to bind us to the means, and we must follow those according to His intention, but not to bind Himself thereto; He remains free in His working. See there, friends, what according to our thoughts is the right Supper holding, according to the intention of Christ's institution. I think that no one will easily contradict that.

IX. If that is truth, then it appears here at once from this the error of many true godly persons in their going to the Supper. a: Some have no right knowledge of those signs, and what they signify differently, and how the understanding must be active concerning them. b: Some do not rightly comprehend the sealing power that is in those signs, and how one must be active with faith concerning them. c: Some do not sufficiently note that the whole intention of Christ in the institution of the Supper has been that the godly should work sacramentally therewith, with their understanding and faith. d: Yes, many godly persons, in their going to the Supper, instead of intending that, have their eyes only, or principally, on sensible and experiential grace. Their eye is on that, their heart goes out to that, that they expect there. That expectation is their only or principal activity. If they have not enjoyed that in or under the Supper, then they have not been well, and sorrowfully at the Supper. e: True errors indeed in true godly persons, and that concerning so weighty a Sacrament, and often the cause that they advance so little thereby.

X. O godly ones, allow us then that we treat that piece calmly and thoughtfully concerning you: a: We do not speak against you. a: That God sometimes works sensible and experiential grace in the soul of His children, that we have shown in the life of contemplation. b: That that is very pleasing and useful for the soul of a godly person. c: That the soul of a godly person may well desire, yearn, long for that, yes, may well pray for that. d: That a godly person, if he may once enjoy that, may well be content therewith, and must acknowledge that with much thankfulness to the Lord. e: That God also sometimes grants that to His children under the use of the Lord's Supper, and that he, as that works powerfully in his soul, must also follow the leading of the Lord's Spirit. f: But what we contradict here, godly ones, is that you place therein, or alone, or principally the nature of the Supper, regard that as God's usual and intended way therein. That you, before or under the enjoying of the Holy Supper, look out only or principally thereto. That that looking out thereto is your only or principal activities under the use of the Holy Supper. And that you occupy yourselves therein, instead of working with your understanding and with your faith concerning the signs and the seals. That we regard as a harmful and disadvantageous error: And if you want to see that, godly ones, lay aside all prejudices, all passions, all your own inclinations, and consider calmly the following reasons: a: Dare one deny that the intention of the Savior in the institution of the Supper has been that the godly should work therein with their understanding and faith concerning the signs and seals, as or in a similar manner as is shown above? Certainly not. b: Well, then do you not see, friends, that if you work thus in the Supper, as we have just said, you completely miss the whole end of Christ in the institution of the Supper, and work outside and against the intention of the Savior. c: Can that be pleasing to the Savior, to work thus outside and against His intention? And can one call that religious and tender religion? d: Has one ground to expect blessing thereon? e: If God wants to grant sensible and experiential grace to the soul, can God not always do that? Does He need the Supper for that? Was the Supper instituted for that? Yes, would the Supper not hinder something therein? f: Meanwhile, you gape and yearn under the enjoying of the Supper for something that is not properly God's intention therein. And you neglect and disregard those activities which the Savior principally aimed at, and thus you properly hold no Supper. g: What wonder that you, working thus wrongly, miss all essential fruit and blessing, and often must go away with an imagined blessing, which you sing to yourselves. h: What would an understanding godly person, who works rightly sacramentally according to the intention of Christ, not enjoy? And how has it often been of great use to him, which you could have enjoyed; but now you remain deprived thereof. i: Since you through your wrong activities do not block God's way to grant you sensible grace? If God granted you sensible grace upon your wrong activities, can you not see that God would then strengthen you in your wrong activities, and therefore the Lord withholds that from you, so that you might learn to seek that through the right way. k: Godly ones, consider those things calmly, let yourselves be reasoned with in that which is so clear; and learn to work in the Supper according to the intention of Christ. That piece is so dark and so extended not; the simplest, if he but has a little desire to do trouble, can manage it.

XI. But I want by this opportunity to give a piece in modest consideration, namely, whether the continual speaking of a preacher under the administration of the Lord's Supper, besides the ordinary words of blessing, is the most useful, and most satisfies the intention of Christ in the Supper. a: I know that various great and brave men, for whom I have esteem and reverence, do that, who besides the ordinary words of blessing, continually speak under the administration, or bring forth some excellent texts, or excellent sentences, somewhat applicable at that time, continually, to awaken the heart of the communicants, to enliven, to make active, and to direct it. b: I do not doubt that those who are accustomed to that have a very good intention therein. c: I also believe that that pleases many in the congregations very much, also many godly ones, and especially the simplest and least knowing among them. d: I believe that it also often happens that the heart of this or that one is thereby awakened, aroused, and enlivened. e: I do not want to set myself up here as a great master, to criticize everything masterfully, and also the doing of the preachers, who often have more understanding than I. Far from me. f: But let it be permitted to me to give that piece in modest consideration, or that is most useful, and most satisfying to the intention of Christ. The reasons why I very much doubt that are the following: a: I note: That I find the great Savior, when He instituted the Supper, used no other than the words of blessing, and brought forth no other reasons over the table, see Matt. 26:26,27,28,29. And when the Apostle Paul repeats that in 1 Cor. 10 and 11, he mentions no other words. Now we know how tenderly we must watch not to add or subtract anything from the first institution of the Supper, lest the Papists or Lutherans stumble thereby. b: It is indeed clear, and no one will contradict that, that when I use the Holy Supper, it is not so much a time to hear, also not so much a time to wait for something uncertain, but that it is then for me a time of doing, and of working for myself with my soul. c: We have shown that the true intention of the Savior in the institution of the Holy Supper has been that we should work with the outward signs and seals, with our understanding and with faith. Bread and Wine, insofar as they are signs and the living pictures of Christ and of His suffering. So we must work with our understanding concerning them, and see therein everything that is shown to us through those signs. Bread and Wine, insofar as they are seals, so we must be active with our faith concerning them, with application, with appropriation, with sealing to ourselves. That is indeed the true intention of the Supper, that is indeed the right sacramental eating and drinking, that is properly holding the Supper. That no Reformed theologian will dispute. d: But if we now are to be sacramentally in such a manner with our understanding and thoughtful faith concerning the signs and seals; is there not required sobriety and stillness, and the more so, because we must perform that in so short a time, under the eating and drinking. And everything that now hinders us therein, whatever it may be, does it not hinder and obstruct us in the true and right use of the Supper? Certainly yes. e: What now concerns the continual speaking over the table, that can here not be useful, but that can not well be otherwise than harmful and disadvantageous there. For I, using the Supper, must listen to that speaking or not. 1. If I do not listen thereto, what use does that do then? Do I not seem to despise the word? Is that not to me in my understanding and believing activities to the utmost hindrance. 2. If I do listen thereto, then I am thereby distracted from my understanding and believing activities, which is the right Supper holding, and I am transferred to something else, which is indeed edifying, but here not so properly fitting; and thus I lose the right Supper holding. f: If one mixes the preaching of the Word and the administration of the Supper among one another, and that each must be done in its time. One has preached beforehand, that is well, but now one administers, now one enjoys the Supper, and while one does that, one preaches again, and thus mixes one under the other: We weak mixtures can with our understanding be active concerning only one thing at a time; where will one now go with one's understanding? If I want to work with what is spoken, then I must look away from the sacramental use of the Supper, which at that time is precisely the whole matter. If I want to be active concerning that, then I must stop my ears to what is spoken. If I do not do that, then it becomes confusedly mixed, everything turns upside down, and I become incapable for the one and the other; is that not truth? g: That speaking continually under the administration seems to have no useful, but harmful consequences. 1. One often makes little work to instruct the people, and to set them to hold the Supper on a right sacramental manner, that goes more and more out of the Church from time to time. 2. If one were silent under the distribution of the Supper, the people would find their understanding free and unburdened, and perhaps then be overtaken to the essential, as they knew that: But now one gives through one's speaking the understandings so much work, that they cannot think of the essential. 3. Through that way one edifies and approves in a complicated manner the wrong activities of the Supper-goers, and teaches them more and more outside the signs and seals to work, than once with this, once with that place, that is good at other times, but then does not suit. 4. So that one and that other proceeds, and from time to time increases, as that usually happens. So soon the true sacramental Supper holding, in respect of the practice, will cease and be forgotten. See there, friends, those are the reasons for my concern in this; judge if they are weighty, and have substance; if I have it not well, forgive me, I have up to now no other: but if you see a convincing power in those proposed matters, and do not rebel against it, let yourselves be persuaded, it has always been so (if it is not good) not to your rule. It is a matter of weight, yes of great weight. Hereupon depends whether to satisfy the true intention of Christ in the institution of the Supper, and to the nature of that Sacrament. Or a distraction, removal, and obstruction of the same.

XII. I see very well some objections that could be brought against us here in that piece. Let us bring them forth and answer them, and if one then still is convinced more clearly of the matter.

a: Someone will say, they are entirely edifying matters that are then brought forth, very costly and excellent places from God's Word, or very edifying and useful sentences. I answer: a: Very well, that they truly are.

b: They can at other times be very useful, and work powerfully on the soul.

c: But the question is whether they are timely and useful at that time, or whether they more obstruct and are harmful then. b: Yes but, the whole end for which that happens is to awaken the soul of the godly somewhat, to enliven, to make active, and to direct it. Answer thereto: a: That I also believe, and that in itself is good, and the godly have that very often much need of. b: But friends, that we yet do everything in its time, and not confuse the one with the other. God is a God of order; we people can with our understanding be active concerning only one thing at a time. 1. Does one not use all means to awaken the godly to prayer, to teach him how he must pray, to direct him therein. And if a person now once falls to praying, would it be timely, then thereunder again to speak, and to teach and direct him how he must pray? Would that not hinder him in something? What would that be to me in my soul's pain, if that in a similar manner a blessing on a wonderful way, binds under a continual use of that way to make? f: Must that incite us, to speak more and more under the administration of the Supper, and to preach, so the administration of the Supper will soon be changed into a preaching, and the distribution of the Supper will be but an outward ceremony. g: Those who have the most use under that wrong work in the Supper, are mostly the least knowing godly, who do not understand the nature of the Supper, and how one must work therewith, or have not so much desire to work therewith. These are idle, hold no Supper, will they have any fruit, so they can have it nowhere else than from the words that are spoken there; but would such not do much better to instruct those simple godly of the nature of the Supper, and how they must use that, and incite them with all power thereto? I think yes. h: Are there some godly who have use under that wrong grace? Well, many have, and perhaps very far the most have no use thereunder, complain bitterly over the harmful and disadvantageous that lies therein for them; and no wonder, that they are thereby placed entirely outside the ability to work with their understanding and faith, and to make a sacramental use of the Supper. What will now a preacher do in this? Will it be wisdom that he, instead of well instructing the least knowing godly in that piece, on the contrary in a complicated manner edifies them in their wrong working, and then moreover places the most understanding and best Supper-holders thereby outside the ability to work properly? I think no. Still once, i: Some have use under that wrong work in the Supper, well others than those who work rightly and understandingly therewith, have thereunder no use; who will ever believe that?

d: Yes but, if one works only with the signs and seals with one's understanding and faith, that is so dry and so dead, and there goes so little joy and gladness with it. I answer: a: Is then that dear and worthy Sacrament that Christ still in the last night when He was betrayed has instituted, so dry and dead a Sacrament, where so little power is with? b: Is there so little blessing with it, if one uses it well and according to Christ's institution, when do we then expect blessing under the use of the Holy Supper? c: Used the godly once, who seek to use the Supper well according to Christ's institution, to have dry and sorrowful times under the enjoying of the Holy Supper: but those have the others also well, and well more than those; but they will also tell you well, that they, if they are well disposed, also enjoy wonderful blessings thereunder, and that well 1. in their understanding contemplation, when they calmly and thoughtfully go through everything that is shown to them through the signs. 2. Principally in their faith, when they can work believingly therewith with application to themselves. 3. What can the soul be strengthened, awakened, and enlivened thereby, and be overflowed with a heavenly gladness, so that they must cry out: "We will rejoice in Him, and be glad in Him, we will mention His excellent love more than wine," Song 1. "You have put gladness in my heart, more than in the time that the ungodly gather corn and must," Ps. 4:8. 4. And that is all pure and sacramental, according to the intention of the Sacrament. d: Such and similar considerations come forth from the mouth of such people who have no understanding, or heart to live by faith: but who singly, and only set on contemplation, and enjoying, and on the passionate working. That finds the life of faith usually sorrowful and dry: though it is not that which is the ordinary way, see 2 Cor. 5:7. Yes the firm and the surest way, as we have shown in some of these Treatises.

e: Yes but, someone will say, one can without the speaking over the Table give no satisfaction to the common, and especially not to some godly ones. I answer: a: No, the most understanding and best all. Those who understand the nature of the Supper will be glad therewith. Still: b: Let one with much love and friendliness give the others reasons why one does not do that, and seek to convince them with those reasons, mentioned above, or with similar ones, that that is so good and so useful not. Let us make steadfast work to teach them the right nature and nature of the Supper, and to instruct them how they must work with the signs with their understanding, and with the seals with their faith, in such and similar manner as is indicated above in this Treatise. The godly will see that afterward, approve, rejoice therein. c: If there remain some above this all, who do not change in thoughts, or through ignorance, or through stubbornness, or from other insights, that we bear those in love, not harshly; but nevertheless in the distribution of the Supper work as is best and most useful.

f: But, someone will say, if the speaking over the Table hinders in the administration of the Supper, then the reading must also hinder, as one mostly in all the Congregations does under the administration of the Supper. I answer: a: That one in the Cities in large Churches mostly distributes the Supper in the Choirs, or far from the place of the Reader, and then that sound does not hinder the communicants at all, while they enjoy the Supper, and the other members in the Church are very much edified thereby. b: In other smaller Congregations, where the Table stands close by the place of the Reader, it has from the previous grounds its good and its bad; if it were not a small Congregation, we would not bring that custom for ourselves.

XIII. It is a very different matter, if the Holy Supper is enjoyed, if one rises from the Table, and will depart, then the preacher can with use speak some words to the Congregation, or words of admonition, or of awakening, or of warning, or of direction, or of consolation, or of blessing, etc. Those can then fall with use and much benefit on the soul, and under the co-working of the Lord's Spirit have blessed effects.

I. The most essential and useful parts that make up a good sermon are chiefly: A good explanation of a text; and then a good distinct application. By far the majority of teachers in our country seek to make work of that, each according to the talents they have received from God. That ought also to be so, for although each has freedom to conform himself chiefly to the talent that he has received from God, nevertheless he must always keep those two things in view, as both are useful and necessary for a congregation.

II. There are some people, and among them also often truly godly ones, who do not think much of the explanation, and of an intelligent explanation of a text. Such teachers who are set on that, people have little regard for; one does not run after them, but away from them: if one sits in the church under the preaching of such teachers, one sits there with prejudice, one listens to the explanation with little attention and respect: one does not seek to understand it, one makes no effort for it; one does not seek to remember or preserve it, one considers it vain, worthless, and to be forgotten; yes, sometimes even worse.

III. Truly, friends, that is a sinful and wrong conduct; so one acts regarding a good and useful explanation of a text. a: Must then the greatest part of the Word remain entirely useless to you, and is that not even worth it for you to learn to know it? Is that, that great gift which God has caused to be compiled with so much labor, worthy of answer? b: Is the Bible not chiefly written for you? Is it not like a letter from your Father? Is it not your Testament, in which all those heavenly goods are made to you, and which your Savior has sealed with His death? Is that, and that not worth it, to be diligently read by you and investigated, so that you may understand the sense thereof. Is it not necessary for that, that the Word of God be intelligently explained to you. Did not the chamberlain of the queen of Candace say to Philip: How could I understand that, unless someone instructed me. Acts 8. Did they not read in the Law in the time of Nehemiah and Ezra, did they not instruct the people therein, did they not explain it, and did they not make it so that the people understood it. Neh. 8:8,9. c: Must one not bring all those precious truths, which lie enclosed in the Word, before the eyes of people, and seek to give no clear and distinct comprehension thereof? Is there even one truth in the Bible that does not have its great usefulness for the soul of God's people? And how shall they draw the usefulnesses therefrom, if they do not know them at all? d: Are all those costly truths that are found in the Word of God not for edification and building up in the spiritual life, and would one through ignorance in those things not cut off the source for oneself, to be able to draw food therefrom, and must one not always remain lean? e: If one has no knowledge of those great and divine truths, if one is not instructed therein, one is unarmed, and continually in danger of being tossed about by every wind of doctrine, and becoming a plaything of all kinds of errors and heresies. f: Must all the experiences, all the cases of conscience, not be tested against the Bible? and must the right practice of godliness not have the truth as a foundation? And how shall that be, if they are not rightly known? g: Does the image of God, which is restored in the godly through regeneration, not also consist in knowledge? and does that not lay the foundation for true holiness? and shall one then be so little set on that? h: Is knowledge not highly praised in the Word, and is the destructiveness of ignorance not shown there, or must one pay no attention to that, and beat all that into the wind? i: Must one not give an account of the faith that is in us? and how shall one do that, if one does not know the truths? Furthermore: Must errors and heresies not be refuted, and the pure truths of the Gospel not defended against them? And how shall one do that, if one places no importance in the truths, and is not instructed therein? Unhappy was the first Christian Church, the church in the time of the Reformation, yes our present-day Church, and would that still be, if the Apostles, the Reformers, and our faithful teachers had not led them to knowledge of the truths, and not sought with all power to impress them; soon the truth would go under: And those, through whom we would defend the truth, would attack us ourselves through ignorance, and trample us under foot: And if the truth is gone, then it is also done with piety, whatever one may say thereof, and wish to say. Friends, let it be a warning to you against your foolish and wrong conduct.

IV. But others fall again into another extreme, they think much of, and are very set on a good and intelligent explanation, they hear that with taste and pleasure; but when that is finished, then they wish that the preacher had already done, that he would just stop there, they have no inclination for the applications, especially not for distinct applications: Those one baptizes with all contemptuous names, of simpering, trifling; one sits under that in such a way that one shows in one's face and in all one's gestures that one has no inclination for it, that one despises it, scorns it, yes mocks it. Oh if experience had not taught me that of many in the course of my ministry. My dear friends, let us once calmly, and heartily, impartially, and with the laying aside of all prejudices, heartily speak about that piece. There is the utmost interest in it, also for your costly souls. We shall seek to show you the necessity of the applications, and indeed the necessity of distinct applications.

V. Then the necessity of the applications. When a teacher has done a good explanation over a text, then it is necessary that a good application follows thereon. Reasons: a: So does the entire Word of God, read the entire Word of God from top to bottom; you will find there among others not only an instruction and explanation of all those great, divine and precious truths that we confess; but in a multitude of places full of powerful applications, in which those truths are pressed with all power upon the minds of people. Is that no truth, will someone dare to deny that? Certainly not. Well now, is that not our rule, according to which we must work? Isa. 8:20. To the law and to the testimony: if they speak not according to this word, it is because there is no light in them. b: Give but once calm answer to the preaching of Moses, of the prophets, of Christ, and the apostles. They explained the Word, and the truths contained therein; but they also powerfully how applications pressed upon the mind. Read but the writings of Moses, of the prophets, the sermons of Christ and of the apostles in their epistles, especially the last portions of them, following applications. Now, must one not seek to follow those perfect patterns from afar, see 1 Cor. 4:16. and 1 Cor. 11:1. c: Is that not the commission and the warrant that the teachers have received from their great Master? He has not only charged them to explain the Word of God, to instruct the people in the truths of the Gospel, but also to bring them in all ways most powerfully upon the minds, see Matt. 28:19. Teach also Isa. 58. Ezek. 3. 2 Tim. 4:2. 2 Tim. 3. d: That is indeed also under one of the chief ends to which the truths must be known, not so that they would remain hanging in the brains, but so that they would be applied to practice. It is indeed a knowledge of the truth which is according to godliness, Titus 1:1. e: Do not all the symbolic names with which God's servants are stamped in the word of God require that; as of watchmen, of shepherds, especially of stewards, of prudent stewards, who (note well) give to each his appointed portion in due season, Luke 12:42. f: Experience teaches that the applications do great usefulness. The prophet Nathan preached to David, David heard that; but when Nathan made the application to his person, and said: You are the man, that fell like a thunderbolt upon his soul; how he awoke from his sleep, and made confession of his sin, see 2 Sam. 12:7,13. When Peter so made the application to the Jews, then they were pierced in their hearts, Acts 2:37. See also in Isaiah regarding Hezekiah, Isa. 38:1,2. and 39:8. And in Samuel regarding Eli, 1 Sam. 3:18. And so they daily do much good. g: Our Reformed Church, and sufficiently all the teachers in our Reformed Churches, are agreed in that piece. What is our entire Heidelberg Catechism other than a practical theology? All our teachers, each according to his talent, let an application follow upon their explanation. But whence comes that then to some wise heads in the head?

VI. But I have heard some of that sort of people make some objections. a: If we hear a good explanation, then we can make the applications ourselves. I answer thereon, a: That I rejoice that I still have such capable people in our country and in our congregation, if it is but no imaginations: Anyway, I have often enough work for myself to be able to make a good application. b: Such people who possess so many capabilities will also perhaps be able to make a good explanation; must one then make no applications, because some can well make them, so must one then also make no explanation, because some can make them: there now lies the whole preaching service under foot. c: Will it be safe for the conscience of a faithful teacher, to whom the care for the souls of the congregation is so commended here, to commend that tender and weighty piece so to each one who but imagines himself to have capabilities thereto? Will the congregation run no danger of being set down upon sand grounds instead of upon the rock? God knows what damage and harm is brought to many souls by such application-makers. d: Once more: if one can do that, does one do that then; bring that once off to your conscience. David was a prophet who could well make an application, but did he do it therefore before Nathan came to him? e: But suppose now once: you can make the applications, and do that also once; well do the teachers then do you so much pleasure, that they do that for you, and take that work out of your hand, so that you have nothing else to do but to hear them, and to bring them so prepared upon your heart? Certainly not. f: Finally, if there are some few in a congregation who can do that, by far the most cannot do that, and will frankly confess that they cannot do it; if one must now omit the applications for those few, well where shall then all those poor souls go who confess not to be able to do that, and do not those need the teachers most of all, as those who can help themselves least.

b: Yes but, the applications always come out to the same: It is always that one tune. Ans. a: If one means to say, they all come out upon the same way, that we grant, so they must, there is but one way to heaven: But b: although they all come out upon one way to heaven, yet the matters are nevertheless very different; some belong to the coming and finding of that way: Others to the entering and passing over of that way; others to the beginnings of that way; others to the progress thereon; others to the end; again others to the various encounters, and occurrences, and to the various behaviors on that way, etc. If there is a study broad and inexhaustible; so is it that of the practice of godliness, why would one then always fall upon one thing. c: It is also no truth. I have now been preacher so long; one will scarcely find two applications that are the same, even sometimes not over the same matter: d: If there should be any things that come forth rather often in the applications, those will be entirely necessary things, which we bring forth often on purpose, so that the simple may understand and remember them well, and therein we follow Paul, Phil. 3:1. To write the same things to you is no trouble to me and makes you secure. See there friends; if your heart has risen somewhat against the applications, judge now yourselves.

VII. But others who have come before me, and of whom there are many in our country, will still allow an application, but it must be general; one must but punish gross sins, and but urge to virtues; but not continually make that distinction between ungodly and godly: And so make no design to discover unrepentant so closely to themselves, and to point out to them the narrowness of their state; that but makes people uneasy and concerned, makes them foolish and mad, and fall into despair; one must but presuppose grace, and according to the nature of love judge the best of people. So works a natural man, urged by the power of his stupefaction, against the best means by which his soul could be saved. I answer thereon: a: That we do sometimes, that we make such a general application; but to punish sins and to urge to virtues, in historical sermons, or in passion texts, or otherwise; but not always, and not most of the time. b: Such preaching fits better in the church of other persuasions, where one does not posit regeneration as absolutely necessary, than in our Reformed. c: Such preaching is well suited to make good citizens and outwardly religious, but not to make good godly ones. d: If one preaches according to that manner, how then do unrepentant people come to be discovered to themselves? One is indeed so far not there, or one believes that there are still unrepentant people in the church; but how shall it then go with those poor souls, if they are not discovered to themselves: Must one just let them lie so, and so let them die in their sins? Does one dread: to become concerned and uneasy through such preaching; well poor souls, therein lies your salvation, and your happiness; therefrom must the work of repentance and grace begin, 2 Cor. 7:10. It must once be discovered to yourselves, and to your misery, either here, or hereafter. Is it then not better here, where you still live under the day of grace, than hereafter, where the doors of grace shall be closed forever. e: Have the prophets, Christ and the apostles so preached, that they made no distinction between ungodly and godly? And have they not with all power applied themselves to discover unrepentant to themselves, and make known; would someone dare to deny that? Well now, must we not seek to follow those perfect examples from afar? f: It is the express command that God gives to His servants, that they must clearly make distinction between ungodly and godly, and must seek to discover unrepentant to themselves, if they shall be faithful in their commission, that stands not in their choice, see this Isa. 3:10/11/12. Jer. 15:19. Ezek. 3:17/18/19. etc. See there why the applications must be distinct, and why one must seek to discover an unrepentant person to himself and make known: Anyone who but somewhat reasonably wishes to judge will not dispute that.

VIII. But one has yet a sort of people who come yet somewhat further, they will still allow that manner of preaching that is mentioned there; but they have against all those distinctions of so many kinds of people, and that one treats all those kinds apart and distinctly; they think that is but simpering and nitpicking: they think there are but two ways, a broad way to destruction, and a narrow way to heaven, Matt. 7:13/14. There are but two kinds of people, converted and unconverted, whence then all those ways, and all those kinds of people? But is it pray you my dear friends, who find that so strange; if it is truth you seek, lay once all prejudices aside, and pay attention once to that which we shall say to you; a: I grant you completely that there are but two ways, and but two kinds of people, converted and unconverted. b: But open your eyes once, and let us consider the piece once thoroughly and from nearby, and that from both sides, a: from the side of unconverted. It is true: 1. There is but one way of destruction, but take that away, that there are various ways, or portions of ways, that together make up that way; thousands of people go lost, but not all through the same way, or through the same portion of that way: The one goes lost through errors and heresies, and those are again distinct: The other is well sound in doctrine, but goes lost through practice, and those are again very diverse: Does experience not teach that? Does the word of God therefore not speak of ways in the plural when it speaks of the way of destruction, read Prov. 2:12. 14:2/12. Isa. 53:6. We all went astray like sheep, we turned every one to his own way. 2. It is true, there is but one kind of unconverted, they are all unconverted, but take that away, that there are various kinds among them, that together make up that one kind? Does experience not teach us that there are open ungodly, does the Bible not speak thereof in whole places? That there are civil people who seem to abstain from those open ungodlinesses, who have escaped the pollution of the world, who are civilly honest, and nevertheless do not know God and His service, or have nothing to do therewith; that there are outwardly religious who excel in the exercise of outward duties, and nevertheless do not know the inward grace and are enemies thereof? Does the Savior not speak much thereof, under the name of hypocrites, among others Matt. 23. That there are also almost Christians who are not far from the kingdom of God, see in Agrippa, Acts 26:28. Matt. 19. Mark 12:34. So also in the scribes, Mark 12:34. and all those kinds alike in the parable of the sower, Matt. 13. b: Consider the piece also once from the side of the godly. It is true, there is but one way to heaven, but take that away, that there are various ways, or portions of ways, that belong thereto, and together make up that way: For example: A way of darkness or of light, of prosperity or of adversity, of doubt or of assurance, etc. are all distinct ways, or portions, that all belong to that one way: Therefore the Word of God, when it speaks of the way to heaven, also often speaks thereof in the plural, see Job 31:14. and 24:13. Ps. 18:22. and 25:4. etc. 2. It is also true that they are all godly; but take that away, that there are various states among them? Does the Bible not distinguish clearly? Does it not speak of children, of newborn children, 1 Pet. 2. of youths, of men, of fathers, 1 John 2. does it not speak of sprouts, of bruised reeds, mustard seeds; of cedars and of oaks of righteousness, that is indeed clear. II. take that away, that there are various conditions among them, of sick, healthy, weak and strong, sorrowful or joyful etc. III. That such have various encounters, and then struggle herewith, and then therewith. See there clearly and undeniably, under those two ways and kinds are subkinds. c: But someone says: I see now well that there are so various kinds under the unconverted and converted; but the question is whether without particular kinds must be treated particularly? That is impossible and entirely impracticable. I answer: a: That can and must not happen in every sermon, then one would preach too long, and soon without end; then one would overload the memories of people much too much, and through the multitude of things make people confused. b: But a teacher must nevertheless seek to treat all those various kinds distinctly through time, then once the one kind, then once again the other, according as the texts that we have explained give us occasion, or according as the circumstances of times and of the congregations require that of us, that is indeed practicable. That is the work of a faithful and prudent steward, who gives to each his appointed portion in due season, Luke 12:42,43,44. c: Let me show that once somewhat nearer. 1. And that is well first regarding unconverted; one must not always treat all of them so just in general, that can be very harmful; but when it is at all possible, one must treat them each in his particular kinds, that will be the most useful. For example: I treat open ungodly, I seek to discover those to themselves, how shall civil people be discovered thereby? who have an aversion to those open sins, they will imagine themselves to be godly, because they are not so as those. I seek to discover civil people to themselves, who are civilly honest, but do not know the essential religion, or have nothing to do therewith; how shall outwardly religious be discovered thereby? who are lovers of the outward religion, will imagine themselves great saints. I seek to discover outwardly religious, who are well lovers of the public religion, but who do not know the true spiritual inward religion, and are dead enemies thereof. How shall almost Christians be discovered thereby? who come from farther, will imagine that they already possess grace. One sees also that the Word of God and the great Savior treat all those kinds each apart; ungodly, civil, above all the outwardly religious in the Pharisees, and the almost-Christians in the parable of the foolish virgins, Matt. 25. in the scribes, Mark 12:34. and all those kinds alike in the parable of the sower, Matt. 13. 2. Let us show that also once in the converted. Shall it be the most lasting and useful that one always treats the godly all in the same way, but speaks in general, reproves in general, exhorts, directs, etc.? Or shall it be better and more useful that one, when there is any opportunity, treats each kind so somewhat in particular, according as his state, condition or occasion requires that? There is no one who is reasonable, or he will esteem the latter more useful than the first. At any rate, so we find that it is handled in the Word of God, so has Christ done regarding the lame, sheep and nursing, has treated each apart, Isa. 40:11. Read once after Isa. 61:1/2/3. how the Savior there treats each kind distinctly. Isa. 42:2,3. Go once to the treatment of Christ regarding His own, in His walking in the world, how He treated each according to his state and condition. How has Paul suited himself to the weak, to the strong and to all the conditions and states of the Christians; see his epistles. How does John treat children, youths, and men and fathers not each apart 1 John 2. Does reason not teach that also? Imagine once a steward at the court of a great king, who has a very great number of household members, and that of all kinds, children, youths, knowledgeable, teachers, doctors, friends, enemies, workers etc. and that that steward once thought, that are all household members of my king, I will treat them all in the same way, give them all the same food and drink; give them all the same work; honor them all in the same way: Would that well be, could such a house remain standing in good order? or would everything go to nothing and to ground! Would not such a steward be better who suited himself to each in particular, and treated each according to his state and condition, and who as a faithful and prudent steward gave to each his appointed portion in due season? I think that each will say, without doubt, yes. Well now, bring that over to God's servants, they are compared thereto, see Luke 12:42,43,44. Or imagine once a doctor or physician (teachers are that also) who comes into a hospital, where a great multitude of sick and of ill lie, and that of all kinds of nature: If such a doctor thinks, that are all sick and ill, they are all commended to my care; I will give them all the same medicine, and treat them all in the same way, would that well be? Does not one disease require entirely other medicines, and an entirely other treatment than the other? and could that same, that was good and useful to the one, not be harmful and detrimental to the others? Indeed yes. Was not such a doctor better who first closely examined all the sick and ill, and sought to understand thoroughly the nature of their diseases and illnesses, and then gave medicines to each, and treated, according as the nature of their pains required? The entire world will indeed say yes, and each would rather desire such a doctor for himself: Well now, bring that but over, and then you must indeed be convinced that such a distinct treatment, each according to his state and condition, is the best and most useful.

IX. See there friends, why and on what foundation the teachers each according to his talent so seek to act. If you have such teachers who seek to make work thereof, do not quibble against it anymore, but rejoice; Thank God, defend that way of acting, seek to make use thereof, for the benefit of your costly souls; And you will experience the blessed fruits thereof for yourselves.

The Journey of Christ to the Regions of Tyre and Sidon, Matt. 15:21.

I. The place from which the Savior departed here is not expressed in the text: but it is indicated in Matt. 14:34 that it was the Land of Gennesaret. A landscape situated by the Sea of the same name; see Luke 5:1. There Christ goes away from there, leaves that place. 1. Because he had done many teachings and miracles there; see Matt. 14:36. 2. Because they did little true fruit there. 3. Because instead of that, the Savior and his Disciples were constantly nitpicked there by the Pharisees and Scribes, and they were greatly offended and irritated by Him; see Matt. 15:2,12. 4. Because they were not Elect, and therefore refused to do anything for them; see Matt. 15:13/14. 5. There it is so situated, friends; we may see it or not see it, notice it or not notice it; there Jesus goes away; see Hos. 5:15; Jer. 23:33.

II. The place to which the Savior departs is to the regions of Tyre and Sidon. Tyre and Sidon were two principal cities in Phoenicia, two vigilant trading cities; they lay by the Mediterranean Sea, north of the Jewish Land, and next bordering on Galilee. They also belonged to the Land that God had given to Israel as an inheritance, and it fell by lot to the Tribe of Asher; Joshua 11:8. But they did not drive out those peoples there, but dwelt in the midst of them; see Judg. 3:3,4,5, so that they were Heathen and Canaanite cities. It seems to have been quite a journey for the Savior. Some reckon from the Sea of Gennesaret to the regions of Tyre and Sidon. Christ with his Disciples seems to have gone in those journeys to the regions of Tyre and Sidon, and along the Borders of that Land, but not to have entered there; that appears, because Matthew and Mark only say that they went there to, not in, and that Matt. 15:22 states that the Woman came out of those Borders to Jesus. But to what does the Savior direct his journey thither? From that various sweet considerations. a: Christ goes to the utmost Borders of Canaan: To show that they were worthy that he leave their Land, and that he would also actually do that shortly. b: He does not yet go out of the Jewish Land into the Land of the Heathens, because the time had not yet come that the Jews should be left, and the Heathens should be accepted in their place; see Matt. 15:24. I am not sent but to the lost sheep of the House of Israel. Matt. 10:5,6; therefore the Disciples are forbidden to go on the ways of the Heathens, or of the Samaritans. Therefore after Acts 16:6 the Disciples are forbidden to preach the word in Asia. c: The Savior nevertheless wanders around their Borders, to show that the time of their calling was near, and that he in short time would come in with the Gospel. d: He goes to those regions to do well to this Heathen woman, this Heathen Woman; she was an elect, one of those other sheep that were not of this fold; John 10:16. She must be brought in. The Savior knew her through his omniscience; 2 Tim. 2:19; knew her condition and the condition of her Daughter, and her state of mind. His commission also lay only indirectly on her, For the Savior had come to seek and to save that which was lost; Luke 19:10. The Savior wanted to dignify her to also be a Firstfruit of the calling of the Heathens. What pleasure the Savior takes in doing for his little children; here he makes such a great journey to seek this Heathen woman; so the Savior often makes a great journey to wake his friend Lazarus; see John 11. e: The Savior goes to those regions to make himself famous even by that miracle throughout Syrophoenicia, and thereby in those Lands to prepare the way for the shortly impending preaching of the Gospel.

III. Mark 7:24, where this History must also be told, states that he went into a house there. a: Perhaps in an Inn that was there on the Borders. b: Or in the house of an acquaintance of him or of his Disciples: for they were still in the Jewish Land; they were in Galilee, where Christ was brought up, and had much intercourse, and could well have acquaintances there. c: Jesus goes into that house. a: Perhaps because he was tired from the journey; compare John 4:6. b: Or to refresh himself somewhat by food or drink. c: Or because he should not be public or known, and so many crowds might gather; see Mark 7:24. d: Do it so, happy House, happy inhabitants of that house, that and who may receive Jesus. We may well say, today salvation has come to this house, as Luke 19:9.

IV. Mark 7:24 states that he did not want anyone to know it, and yet he could not be hidden. He did not want anyone to know it. a: Namely except his Disciples and the household. b: No one of the people of that Land, of Syrophoenicia. c: But why then? He must indeed be manifest everywhere? He wanted to do that great miracle there: well then the more spectators and witnesses thereof the better? Answer. It may be: 1. Because Jesus was very tired, and wanted some rest. 2. To prevent the great influx of the people, and especially of those from Syrophoenicia, who were Heathens and idle sinful people. 3. Because Christ wanted to do no other signs there than only to the Daughter of that woman. 4. Because this heavy influx might hinder neither him nor the woman in what was to happen. 5: And yet he could not be hidden. a: That is ordinarily the case with great Personages, who are known everywhere; they cannot be hidden. b: Especially Jesus not, who was immediately discovered wherever he was. c: Especially in Galilee: where he now was, where very famous, where brought up, and where much intercourse. d: Christ was surrounded by twelve Disciples, and was thereby easily made public. e: Especially where Jesus was, rumors immediately spread, and all the sick, infirm and miserable were brought to him to be healed. f: Also the Pharisees and Scribes spied on him everywhere diligently, had their spies everywhere, and pursued him wherever he was. So he could not be hidden. g: That also so in the spiritual, oh friends: where Jesus is, it is in the heart of man, it is in a house, it is in a City or Place; where Jesus but is, he cannot be hidden; the nature and the power of grace breaks through everywhere; can someone carry fire in his bosom without burning himself?

A Woman Prays to Jesus for the Healing of Her Daughter, on Matthew 15:22.

I. This history begins with the word "Behold": a word of notice, a word of amazement, an awareness that the history which will follow is worthy of all notice and all amazement.

II. The person who here assails the Savior with supplication is described to us at length, and indeed: of her sex: it was a woman, one of the weaker. Women have often been active around the Lord Jesus: they often surpass men in zeal. Thus God often makes the weak into the strong. β: Of her land: it was a Canaanite woman. a: Some think that she was one of the descendants of Canaan. b: More likely, because she lived in the land of Canaan, or in the land of those seven peoples who were to be destroyed. c: Or as others think, in a certain region of that land which was called Canaan par excellence, located northward in that land, on the shore of the sea and the Jordan up to Sidon; read of it in Numbers 13:29, Joshua 19:28, Judges 4:2. γ: Mark 7:26 states that she was born in Syrophoenicia. a: That Syrophoenicia was the same region which was also called Canaan, for Canaan and Syrophoenicia are interchanged with each other, especially by the so-called 70 interpreters; see Genesis 46:10, Exodus 6:14, Joshua 5:1. b: It is called Syrophoenicia because that Phoenicia was a part of Syria. d: Mark 7:26, she could also be called a Greek woman. a: That is, that she was a Gentile, for they used to distinguish the peoples under the name of Jews and Greeks, Galatians 3:28. b: Thus she was one of the firstfruits of the calling of the Gentiles, who from afar would come to sit with Abraham, Isaac, and Jacob, Matthew 8:11, and would provoke the Jews to jealousy. δ: Matthew 15:22 states that she came out from those borders. a: Namely, from Syrophoenicia, where Tyre and Sidon were the chief cities. b: This woman came from that region to Jesus, thus it is clear that the Savior was not in that region, but only on the borders of that land. c: Mark 7:25 states that she had heard of Jesus. Namely, of the great wonders and miracles which Jesus did everywhere; she had heard of him, namely from the Jewish land, from Galilee, which bordered it. Ah, she must have heard that Jesus was now near and on the borders. This favorable opportunity, which the woman now had, she does not want to neglect, but makes use of it. She not only comes from those borders to him; but what does she do around him?

III. She assails the great Savior with meltings and prayers. We read: a: Mark 7:25, that she fell down at his feet. a: Namely, not while Jesus was still in that house, but already on the way, as seems to appear from Matthew 15:23. b: She falls down at his feet, namely on her knees, or on her face. c: That was the most humble and reverent gesture in prayer, and that not only among the Jews but also among the Gentiles.

IV. β: Matthew 15:22 states that she cried out to him: a: Namely, heartily, aloud, so that it resounded through the air and the clouds. b: By this it is indicated here: 1. That she worshiped the Lord Jesus, for crying out is praying in the word. 2. That she worshiped Jesus earnestly and heartily, for that is crying out. 3. That she did so with exertion of all her powers. 4. That she prayed persistently and continuously; compare the texts Jeremiah 11:11, Hosea 8:2, Psalm 22:6. c: That is all that this woman could do around Jesus to move him; she could not buy him off with much money, she did not think to grasp him, she did not even come near him, because Jesus was so holy and she was an unclean Gentile; she could not compel him, she could not show that Jesus was obligated to do that great miracle for her daughter; consequently, there was no other way for her to move Jesus than to pray.

V. γ: But what was the content of her prayer? Lord, Son of David, have mercy on me; my daughter is grievously possessed by the devil. In this we have the address, and then the prayer. a: The address with which this Gentile addresses the Savior is very noteworthy; she calls him Lord, Son of David. 1. Lord: That name was used by the Jews: I. To address worthy persons with it, a name of respect and honor, and in that sense this woman could well have used this name here. II. But that name often served to correspond to the Hebrew name Jehovah, which was often translated by that name. And would it be so strange if we thought that this woman addressed the Savior in that sense with that name? α: Through the proximity of the Jewish land, the Hebrew language and the name of Jehovah could not be unknown to her. β: It could also be known to her that many of the Jews held him to be the true Son of God, yes, God himself. γ: Does this woman not make Jesus the object of her most humble worship, which even according to the thoughts of the Gentiles belongs only to the gods? δ: What she desires from him was a thing which could only be performed by a divine omnipotence; therefore she says Lord Jehovah. 2. But not only this, but she also calls him the Son of David. α: That was the Savior according to his human nature; see Matthew 1:1. β: With that designation the Jews often named the Savior; see this in Matthew 19:27 and Matthew 20:30. γ: The Jews used that designation to denote the true Messiah thereby, so that the Son of David meant as much to them as the Messiah, because she acknowledged that he must be the Son of David; see Matthew 22:42. δ: But someone will perhaps think, what do I hear here? A Gentile woman from Syrophoenicia speaks here of a Jewish Messiah, and indeed under that well-known title of Son of David. What is that? I answer: α: As I have said before, she lived and bordered right on the Jewish land, and the rumors of Jesus were also spread over her lands. β: The Jewish religion, and their expectation of a Messiah, was not entirely unknown to her. γ: The tribe of Asher lived as among them; they mingled with each other; see Judges 1:31-32. δ: The Tyrians and Sidonians had more than once seen the wonders of the Savior, even in the Jewish land, and heard the reasoning of the Jews about it; see Mark 3:8, Luke 6:17. What wonder then that they were not entirely ignorant of it? ε: It may be that although this woman was a Gentile, she was not unfavorable to the Jewish religion through all this, and had seen something divine in it, like the harlot Rahab, who also lived among the Canaanites, Joshua 2:9-12. ζ: Or perhaps this designation was put in this woman's mouth by others, because people often addressed Jesus with it. η: And who knows how the enlightening grace of the Holy Spirit, amid all that, had worked on the heart of that woman? In any case, she addresses him with the designation of Lord, Son of David.

VI. But what is her prayer? This she first sets forth in general, and then in particular. 1. In general: Have mercy on me. I. That was the common prayer which the Jews made to Christ. II. The sense is: α: I am a wretched one, an object of compassion and mercy. β: You are full of compassion and full of mercy, to show that to the wretched. γ: You have had mercy on so many wretched ones, and helped them out of their misery; do it now to me also. δ: Though you are so exalted, though I am a Gentile, I am nevertheless a human, I am nevertheless a wretched one, an object of pity. You do have mercy on the animals; would you not do it on me also? ε: Let my wretched state and condition, my sighs, my tears, my prayers, move your heart, and make your bowels rumble in compassion. ζ: Show therein the greatness of your grace and mercy, that you do not want to thrust such a wretched one, yes even an unclean Gentile, from your face, or send her away empty; thereby you will be glorified. III. Thus this woman assails the Savior where he was weakest and could best be overcome, namely in the bowels of his mercy: There is nothing that the Savior can endure less than that; if one begins to touch there, then the good Jesus is no longer master of himself, then it is, turn your eyes away from me, for they do violence to me. Then his bowels are suddenly turned within him, and all his compassion is kindled together. IV. But why does she say, have mercy on me? This woman was surely not wretched; she suffered nothing at all; it was her daughter; why does she not say, have mercy on my daughter? I answer: This woman herself was truly also a spiritual wretched one, and an object of compassion, and who will say that she had not already seen that at that time? But here she intends her daughter, and she wants Jesus to have mercy on her with regard to the same. α: Because the daughter could not come there herself. β: Apparently she did not have the use of her understanding, and thus the mother does that for her daughter. γ: The misery of the children affects the parents fully, and falls on them as bitterly, and more bitterly than their own misery. δ: Parents are often visited in the children, and the children often in the parents. ε: This mother stands here in her duty, and becomes an intercessor for her daughter, and carries her to the Lord Jesus.

VII. But she does not set forth that prayer only in general, but comes closer in particular, and shows in what respect she wants Jesus to have mercy on her. My daughter is grievously possessed by the devil. I. Her daughter was possessed by the devil. α: That was in the times of Christ's walking through the Jewish land, a plague that was very common; one reads much of it in the Evangelists. β: That plague consisted particularly in that, under God's permission, one or more devils, or evil spirits, dwelt in the bodies of people, and plagued those poor people terribly. This was not just mere illnesses that had that name, but they were indeed devils, and they caused those miseries, and dwelt in those bodies, as appears from the history of those devils that went into the herd of swine, Matthew 8:30-32. γ: It was a very heavy plague and a sad judgment, which hardly had its equal; how wretched those people were, and how unhappy those sufferers were tormented, can be seen in the histories of the Evangelists. δ: That there were so many of those sufferers in the times of Christ's walking through the Jewish land was not outside the divine providence. And it is evidently for that reason, so that the Savior would have many opportunities to show his divine power in driving them out, and by those divine miracles to confirm his teaching and the truth of his Messiahship, just as there were also more illnesses of all kinds in that time; compare John 9:3. ε: The daughter of this woman also wrestled with such an unhappy plague. II. Not only this, but she was grievously possessed by the devil, says the woman. α: That evil and that plague had its degrees, and was heavier in one than in the other. β: That was sometimes very severe and evil and almost unbearable; see Matthew 8:28. γ: That torment must certainly have been in a very high degree in this daughter, because she expresses it as grievously possessed by the devil. δ: How bitter that must have been for that woman: her own child, her beloved child, perhaps her only daughter, so bitterly wretched, and so fearfully plagued by the devil. ε: I think, since the woman expresses this thus, and she is led into the contemplation of that misery, her heart is overwhelmed with sorrow, she raises her weeping, and her tears spring like from fountains from her eyes. III. But someone will think, that is strange: the woman relates the torment of her daughter to the Savior, but she prays him for no deliverance, no release, no help; she does not say, cast the devil out of her; how is that? α: The simple statement of it was enough, and sufficiently indicated what she desired. β: She had already prayed for that in the previous words: have mercy on me; she now only shows in what respect Jesus must have mercy on her. γ: She shows here that she believes that Jesus could do that. δ: She shows here that she does not consider the matter desperate, and that Jesus might well want to do it, and she already had some ground. What had the Lord Jesus not helped a multitude, also from those torments, and whom had he sent away empty? Why then should she alone be so unhappy? ε: She shows here that she believes that Jesus can do that, and perhaps will want to do it, even though her daughter was not even present here, even though she did not even say to Jesus where she was, and even though her daughter had not shown her faith, but the mother, who carried her to Jesus, showed her faith. Great faith in this woman!

I. How does the Savior now conduct Himself regarding the prayer of this woman? But Jesus answered her not a word. It appears very wonderful to us. But He answered her not a word. a: Upon that heartfelt praying and supplicating of that woman, she certainly expected a favorable answer from the mouth of Jesus; who knows how she longed for it, and yearned for the opening of His mouth. b: But behold, He answers her not a single word, as if all her praying and supplicating were not worthy of a single word in response from Him. c: In outward appearance, this could not have turned out more unfortunately for the woman. To be so despised and scorned, not to be answered with a single word, and that from Jesus, from whom she expected all her help and rescue; oh, that silence of Jesus strikes her like a thunderbolt upon her heart, and it is a wonder that the woman does not sink away under it in discouragement.

II. There are truly various reasons why that conduct of silence by the Savior, and that silence upon the prayer of the woman, must appear wonderful. a: Jesus' usual mercy, grace, and compassion, and deep sympathy with the children of men; He is yet a merciful High Priest, full of grace and truth. Where is here the rumbling of His bowels; they hold themselves back against this woman. b: The pitiable condition in which this woman here appears before Jesus; truly she was wretched, and comes as a proper object of compassion; a heart of stone would be moved over this woman, and is the tender heart of the Lord Jesus not moved here? c: She takes hold of the Savior Jesus where she must take hold of Him, and where the Lord Jesus (so to speak) is as if upon His weakest point; she presses Him upon His compassion: Have mercy upon me. Surely Jesus cannot endure that. d: Moreover, she comes to Him with her prayers, with her heartfelt and earnest prayers, and that apparently with many tears; can the compassionate Jesus hold out against that? Does not a fervent prayer of a righteous one avail much, James 5:16? Does not a Jacob overcome the same Savior with weeping and praying? Hosea 12. e: Where will the Savior go with all those great promises that are made upon the prayers of His children? See Psalm 50:15. Isaiah 65:24. Before they call, I will answer, and while they are yet speaking, I will hear. Matthew 7. He who seeks finds, he who prays receives. Isaiah 45. I have not said to the seed of Jacob, Seek me in vain. f: To help this woman, and to heal her daughter, was after all the whole purpose of His long journey here; that appears from what follows, for one reads not that Jesus performed anything else there; well then, why leave this woman standing thus upon her prayer? g: Through this event, and through the doing of that miracle which the woman desired, God and Christ could be glorified through that whole region of Syrophoenicia. h: Would not the refusal of the desire of this woman give the enemies no cause for reproach and slander, as if He were not gracious and merciful and compassionate, or that He was not able to do that miracle? All these things, well considered, make the conduct of the Lord Jesus, and His silence upon the prayer of this woman, appear wonderful to us.

III. Nevertheless, the great Jesus certainly had reasons there for it, which do not always appear equally clear beforehand. We may conjecture with probability that Jesus did that: a: Because this woman was a Gentile, and His commission lay properly upon the Jews; He was not sent but to the lost sheep of the house of Israel, as that will yet follow in verse 24. He had even forbidden His own disciples to go into the way of the Gentiles, and of the Samaritans, Matthew 10. And therefore He appears here not all too ready. b: The time of the calling of the Gentiles was not yet there; a firstling might slip through, to pave the way, but no further; and therefore Jesus appears here somewhat hesitant. c: The Savior wants thereby to try and exercise the perseverance of this woman; God calls and invites us often so long, we do not hear, and when we then want, we would well wish that God stood ready at once; that does not go so; God has His times when He wants to work, and those we must await with a holy patience, Isaiah 28. He who believes shall not make haste. Wait for Him, He will surely come and not tarry. d: He wants thereby to teach her to esteem and value His grace and help more highly: Things that are not easily but difficultly, and slowly obtained from us, we ordinarily esteem higher, and value them more. David's crown, which he had obtained slowly and difficultly, was thereby the more precious to him. Thus the high esteem which this woman had for Jesus' help climbed, according as the Savior delayed it. e: He wants by this delay to awaken and enliven her desire more and more, and to make her more earnest in her praying, and to make her persist more in it; so the Savior also dealt with the blind Bartimaeus, Mark 10:46. with Jacob, Genesis 32. I will not let you go unless you bless me. f: The Savior wants thereby to show to His disciples, and to others who were present there, what great treasures of faith and earnestness there were hidden in the soul of that woman; they became more manifest through His delays, as Abraham's heart became manifest to the whole world through God's hard command, Genesis 22. g: Moreover, the Savior wants to present this woman to the disciples, and others, as a pattern and example of fervor and steadfastness, and how the Gentiles would surpass the Jews therein, and provoke them to jealousy, Romans 10:19. Therefore the Savior sometimes exalts the faith of the Gentiles above that of the Jews, see Matthew 8:10. h: Jesus wants by His treatment concerning that woman to show us how, although He does not at once give what we desire in our prayers, there is no proof in that that He does not hear our prayers. God did not at once give Abraham a son upon his prayers, nevertheless He did hear his prayer: So also to this woman, He did not give her at once what she demanded, but nevertheless heard her prayer with love: see such and similar reasons, the Savior may have had why He answers not a word upon her prayer.

IV. But what do the disciples of the Savior do here concerning it? that our Matthew 15:23 says. And His disciples came to Him, praying Him, saying, Send her away, for she cries after us. Here is spoken of the disciples of Jesus. a: Disciples of Jesus, understand the twelve, who had made this journey with the great Savior. b: They came to Him. a: This conduct of Jesus is not only wonderful for the woman, but also highly for the disciples, because 1. this conduct of Jesus seemed to deviate from His ordinary conduct. 2. Because it seemed to conflict with His usual mercy and compassion. 3. Because they could not fathom the reasons for it. 4. Because they were full of compassion for this woman. 5. Because her crying annoyed the disciples. 6. They perhaps quietly condemned in themselves the doing of their Master. 7. But they could no longer restrain themselves here concerning it. b: The text says, they came to Him: 1. Some think in the house where Jesus had entered. 2. But much more probably as Jesus now already on the way, for the woman cried after Him. 3. Jesus goes ahead, the disciples follow Him from behind, and so they come nearer to Him. 4. Or perhaps the disciples had withdrawn a little from the Lord Jesus toward the woman, to propose something to her, as the crowd did concerning the blind Bartimaeus, Mark 10:46. That she should no longer cry, for Jesus would not answer her anyway, at least not so harshly, that she would weary the Savior and be burdensome to Him, that she would displease Him, and anger Him, etc. or if it had succeeded to satisfy the woman somewhat, and to make her cease from crying. 5. Oh, how often one acts, although from a good intention, entirely wrongly with convicted and seeking ones. 6. But that helps nothing concerning this woman; that fire in her is not to be extinguished, and her mouth is not to be closed; they must seek that in another way, and therefore they come for her to Jesus, namely as her advocates, and what do they do? c: They prayed Him, says the text. a: That is, they requested Him; that is well called praying. b: They requested Him heartily, and persistently, and earnestly: for that is especially meant in the word praying. c: Or if this might not yet help concerning the Savior, they pray and they supplicate Him; that would well be said more of the disciples, see John 4:31/40. d: But what do they pray from the Lord Jesus: Send her away. a: Send her away, send her hence, let her go, send her away from you. b: It may be that the disciples prayed that only indefinitely, without saying the manner in which; whether you help her or not help her, just get rid of her in one way or the other. c: It may be that they wanted Jesus to flatly refuse her, and send her away empty, because she was a Gentile, and because of the prohibition of the Savior to preach the Gospel to the Gentiles, Matthew 10:5. Send her away from you. d: But most preferably we take the prayer of the disciples favorably for the woman: Send her away, satisfy her, grant her desire, hear her prayer, heal her daughter, and let her go. Reasons: 1. Because that most accords with love to the neighbor. 2. Because they will have been moved and affected with compassion over that woman. 3. Because they knew the nature of their Master, that He was inclined to compassion, and sent no one away empty. 4. That they desired the good for that woman, that appears clearly from verse 24, where Jesus seems to excuse Himself why He could not well do good to this woman. e: Meanwhile, how embarrassed the Papists must be for arguments for the intercession of the saints, that they seek an argument from this conduct of the disciples. But who among the Reformed has ever denied that believers here on earth may and must pray for one another. But how lame that argument will be, if one will prove therefrom that the saints, when they are already glorified in heaven, must still pray for the believers here below on earth. Then that rule applies: Abraham knows nothing of us, and Israel does not know us; You, O Lord, are our Father, our Redeemer from of old, Isaiah 63:16. e: The disciples of the Savior use a compelling reason to press their prayer; for she cries after us: a: Namely along the way that they went. b: From that it appears that the woman did not leave it at the first praying, and that, although Jesus was silent upon her prayer, she has not been silent. That she also could not be brought to silence by the disciples, but that she continued to cry, and cried all the harder and stronger, so that it sounded through the air and clouds. The fire that was in her, and burned in her, could not be extinguished by any people; what do I say, it became more kindled by Jesus Himself, and even by His silence in her. c: But how was there now a compelling reason in that, to move Jesus, that He should send her away? A great one; it is as if they said: 1. That crying and screaming annoys us and You. 2. That does not look fine for the people, that that woman cries after You so; it will bring reproach and contempt upon You and us, and everyone will say his piece about it. 3. She will by her crying call a great multitude of people to the others, and perhaps of Gentiles, and Phoenicians her countrymen, and who knows what will happen. 4. She will yet not cease, and not let You rest besides that. 5. You are yet not accustomed to deal so with the wretched; well then, why now so. 6. You will yet not let her go unconsoled; that cannot come from Your heart; You will yet help her anyway, well then, why not just at once. d: See once how neatly we poor creatures know everything, how it must be (and according to our imagination) all neater than God and Christ; send her away, for she cries after us.

V. But let us see how the Savior conducts Himself regarding those prayers of the disciples. What the Savior does upon the prayer of the disciples. Matthew 15:24. But He answering, said, I am not sent but to the lost sheep of the house of Israel. a: Jesus answers: a: The masters, Jesus, upon the prayer of the woman He answered not a word, for reasons indicated above. b: But here the Savior answers. 1. Those were His disciples; He had a closer relation to them. 2. Jesus owed them reasons for His doing; otherwise it remained wonderful and incomprehensible to them. 3. Through those answers they would be led into the right secret. b: But what does the Savior answer? He gives them a refusing and excusing answer: I am not sent but to the lost sheep of the house of Israel. The Savior speaks 1. of the lost sheep of the house of Israel. 2. He says that He was sent only to them. 3. And from that ground He refuses to help this woman. a: Jesus speaks of lost sheep of the house of Israel. 1. But who must be understood thereby. Certainly the Jews, they were yet the house of Israel. The Jews in general, the descendants of Abraham, Isaac and Jacob; they yet had in general the promise that the Messiah would come to them. Especially the elect among the Jews, who in that time were yet unconverted, and who yet had to be brought in; that remnant according to the election of grace, of which Paul speaks, Romans 11:5. 2. He presents them here under the name of sheep. Because they were the outward people of God, so they were sheep, by contrast with the Gentiles, who are called little dogs; so they were also called children, or children of the kingdom, Matthew 8:12. to show the great affection which Jesus from that ground had toward that nation, however sinful they also were against the Lord Jesus; they remained in His esteem sheep nevertheless, Ezekiel 34:17. and v. 3/6. etc. To present the elect who were yet among them, the whole placed for a principal, and the best part: To present the manifold correspondences that were there between the sheep and between them. Of sheep of the house of Israel. They were descendants of Abraham, Isaac and Jacob, and so they are often called. But in this and also in other places, they are called only after Jacob or Israel, because all the descendants of Abraham did not belong to God's people, but only those from Isaac. As also because all the descendants of Isaac did not belong to God's people, like Esau and his posterity: but that God limited His people only to Jacob or Israel, and his posterity, to his 12 sons the 12 patriarchs. Therefore sheep of the house of Israel. This not only, but He calls them lost sheep of the house of Israel. So they are also called Matthew 10:6. Lost sheep are in the literal sense such as have strayed from the flock, who are outside the oversight of their shepherd, who are wretched, and lie open to all dangers and perils. In the spiritual sense, lost sheep are people who live outside God and His fellowship, who are lost in themselves, and go to destruction, see Luke 19:10. 2 Corinthians 2:15. The Jews were now so named by the Savior here: 1. Because they had that, considered in nature, in common with all other people, Romans 3:9/10. Because the Jewish nation, above other peoples, were especially inclined to straying, see this Psalm 95:9/10. Because they were very misled and mistreated by their shepherds; read God's bitter complaints about that, Ezekiel 34. That was especially so at the time of the Savior; then the key of knowledge was hidden: The shepherds were blind guides of the blind. The one blind led the other, and both fell into the ditch, Luke 11:52. Matthew 15:14. With regard to those times it is said, Isaiah 53. We all went astray like sheep, each in his own way. That were by eminence true convicted and seeking ones, who saw that they were lost, who could say with David, Psalm 119. I have gone astray like a lost sheep, Lord seek Your servant.

b: But now the Savior says that He was sent only to them. I. He testifies that He was sent; that is said often by Jesus: Therefore He is called a Messenger, Job 33. an Apostle, a sent one, Hebrews 3:1. Sent, namely from His Father, see John 5:36. Therefore called His servant, see Isaiah 49 and 53. To the lost sheep of the house of Israel; there lay His commission, to seek them out, to set them right, Genesis 49:6. To raise up the tribes of Jacob, and to bring back the preserved in Israel. Christ testifies that He was not sent but to the lost sheep of the house of Israel. One will think, how must that yet be understood? Christ had to be Savior not only of Jews, but also of Gentiles, Isaiah 49:6. and John 2. Genesis 22:18. and 28:14. Psalm 2:8. Christ did help a Gentile centurion, Matthew 8. Did He then go outside His commission? Answer: The Savior speaks not so much with regard to His commission as Savior, but as Prophet to teach; now that lay upon the Jews. I am not sent but to the lost sheep; that must not be understood absolutely and strictly: but that is not so much to those, as well to the Jews. Speaks with limitation to His person, and to His time; He had to preach this sufficiently only to the Jews, it also had to remain sufficiently limited only to the Jews in His time; His disciples themselves were not even allowed to go into the way of the Gentiles and Samaritans, Matthew 10. But that would afterward in the time of the apostles not be so; then it would be, Go and preach the Gospel to all creatures, go and teach all nations, Matthew 28. Moreover, that must be understood so, that first the Jews, as children, and as the nearest, had to have their satisfaction, and be satisfied, and that then it would be their turn; compare Mark 7:27. and Acts 13:46. where that is clearly seen.

c: Now from that ground the Savior refuses to help this woman, because He was not sent but to the lost sheep of the house of Israel. Well now, she was a Gentile; she did not belong there. Therefore, He could not help her. 1. These words then contain a complete refusal of the prayer. 2. That only an excuse, that He could not fulfill the desire of His disciples, that it did not so much lack in compassion to the woman, but that it was outside and against His commission. 3. Yes, He seems as if to blame His disciples, that they demanded something unreasonable of Him, and desired something of Him that ran against His commission. 4: Perhaps the Lord Jesus thrust these words to His disciples with some tokens of displeasure. 5. However it may be, these words of Jesus were grievous for the disciples, and for the woman who heard it; they must have fallen like a thunderbolt upon her heart. When Jesus yet was silent, some hope remained for the woman; He had not yet declared Himself against her; His silence could arise because He wanted first to consider the matter in Himself. But now Jesus expresses Himself thus, and that upon the advocacy of the disciples; now all hope seemed entirely vanished. Who knows how the woman was now dismayed? and how she melted from sorrow? 6. But nevertheless, however desperate it seemed, and however grievous it looked, the matter well considered, all hope for the woman was not yet entirely gone. I. Jesus was nevertheless full of mercy and compassion; He could not shake off His nature. II. He had nevertheless sent no one away empty. III. He wanted well once more, upon hard and long persistence, to let Himself be moved, as appeared in the blind Bartimaeus. IV. Under the Old Testament, the Jews had alone been God's people, and nevertheless various Gentiles had been received as proselytes into the Jewish church. V. There were nevertheless so many prophecies of the impending calling of the Gentiles; the time was near; she could perhaps be one of the firstfruits. VI. The centurion was also a Gentile, and he was nevertheless helped by the Savior, Matthew 8.

I. But the woman persists again with the Lord Jesus. Someone might perhaps think: how does she dare to do it? a: Jesus, such a great man, of whom she herself had such high thoughts, which she acknowledged as the Messiah of the Jews, yes, as the true God Himself, who was so pure and holy. b: She, a sinful and miserable Gentile, daring to approach Him. c: And there, when on her first request He does not even deign to answer her with a single word. d: When He had rejected the intercession of the disciples on her behalf. e: When Jesus Himself had given a reason why He could not help her, and seemed to want to show that her request went against propriety. f: It is a wonder that the woman does not fear that His anger will be kindled, and that she will make the matter worse. g: The more so, because her crying and shouting annoyed the disciples, and she already saw signs of that. h: But she breaks through all this, and makes a new attack again. And on what grounds? a: Besides the things mentioned above, which could give her some hope, b: She wants to wrestle with the Lord Jesus, and see if she cannot hold out against His mercy; she wants to trouble Him so long that He becomes as if compelled to help her, Luke 18:4. She cannot get such hard thoughts of Jesus, that He would send her away empty after all her persistence. c: The woman is desperate; she knows no counsel; she wants to persist, hope against hope, Romans 4:18. d: The woman thinks that persistence could never do harm; if she could not win, she would also not lose thereby, or make the matter worse: she did not offend the Lord Jesus with her persistence, but honored Him thereby. There was no example that the Savior had taken offense at that from anyone, or shown Himself angry about it; but why then with her? e: It was a matter of such great importance to the woman that she wanted to risk everything for it, even her health, yes, her life. She would much rather die at the feet of the Lord Jesus than have to live longer in such great sorrow and misery with her daughter, and therefore she says with Queen Esther: I will go in to the king, and if I perish, I perish, Esther 4:16. f: Convicted and seeking soul, let this woman in her action serve you as a pattern and example; follow her in this; persist with the Lord Jesus, break through everything, and say with Jacob: I will not let You go unless You bless me, Genesis 32:26.

II. But how does she persist with the Lord Jesus? Matthew 15:25 tells us that. And she came. a: Before, she had followed the Savior from afar and called out to Him; she did not dare to come near the Lord Jesus because of His holiness and her great uncleanness: but now she comes nearer to Him. b: She comes nearer to Jesus. a: On His silence to her prayer. b: Or because she notices that the disciples spoke of her to Him. c: Or because she notices that Jesus says something about her to the disciples. d: Or after she had well understood the refusing answer of Jesus to the disciples concerning her. e: Instead of all that making her discouraged and causing her to withdraw, it all awakens her earnestness and zeal: the more Jesus pushes her away, the nearer she comes. Now His holiness and her uncleanness no longer seem to be able to keep her away from Jesus; now she breaks through that as well. d: O servants, who can refrain from believing here that Jesus Himself kindles and fans that fire in this woman through His Spirit? It is indeed the Spirit who makes alive, John 6:63. See here how a fire that God Himself kindles in the souls of His children cannot be blown out, no matter by what it is, yes, that God Himself does not blow it out except by fulfilling the desire, Jeremiah 20:9.

III. Not only this, but the text says: And worshiped Him. a: Before, verse 22, she had called out to Him; now she worships Him; she acknowledges Him as the true God. She acknowledges Him worthy of all honor and worship. b: Who knows how humbly, how submissively, Mark 7:25 says that she fell down at His feet, or on her knees, or on her face; there she crawls like a worm before Him in the dust; who knows how she groaned and lamented, so that even a heart of stone would have been broken. Who knows how her cheeks were drenched with tears, which dripped down to the earth; she seeks to overcome the Savior with weeping and praying, Hosea 12:4. c: Or perhaps this means that she now began to proceed somewhat more calmly. Before she had called out, and perhaps shouted, verse 22. Now it says here: she worshiped, namely, calmly, composedly, but no less earnestly and forcefully and urgently upon Jesus' soul; it is as if she had come to that, or through the failure of her strength, or because she began to see that that loud shouting could not do it. Or that she noticed that that annoyed Jesus and His disciples. Or that someone had advised her to work thus calmly; in any case, she came now and prayed.

IV. But what was the content of her prayer? Saying, Lord, help me. a: She does not make a long prayer with much circumlocution; that is not pleasing to Jesus, see Matthew 6, but a short prayer, and factual, and that suited to her true condition, as it then stood. b: She addresses Him again with the name of Kurios, Lord, or because she regarded Him as a high personage worthy of that name. Or to win His heart with that title of honor, or because she marks Him as corresponding to the name of Jehovah, as we have shown above. c: In any case, her prayer is: Lord, help me, that is: a: Yet hear my prayer. b: Heal my daughter, who is so grievously possessed by the devil; drive him out of her. c: In helping her and healing her, You will help me, and fulfill all my desire, and heal all my pain and misery. d: I desire from You no treasures or riches, no honor, esteem or high status, also not the fulfillment of fleshly desires, but only the healing of my child, from such a bitter, sorrowful, and miserable evil; that desire is surely not improper? e: She shows not the least doubt concerning His ability to do it, or that He could do it even though her daughter was not even present here, even if He did not know where she was, and what she was called. No, she sets that as fixed, that He could; it all depended on His will, whether He wanted to. f: But what a great faith in this woman! Greater than one could have expected from her, since she was a Gentile. g: One would say now it is impossible for the Savior to leave that prayer unanswered any longer. Here you have 1. a prayer upon which an answer is promised, Matthew 7. 2. A powerful prayer, and that indeed accomplishes much, James 5:16. 3. A powerful prayer of an elect or righteous one. 4. A prayer mingled with such great faith: But that was what Jesus demanded above all in the working of miracles: to believe. 5. The more so when one compared that with other cases, in which the Savior had been so ready to exalt and help.

Christ's Conduct Toward Her Second Prayer.

V. But let us see how the Savior conducts Himself toward this second prayer of this woman, Matthew 15:26. But He answered and said: It is not proper to take the children's bread and throw it to the dogs.

Jesus Answers the Woman.

VI. I find there that Jesus answered her: But He answered and said. a: On her first request, the Savior had not answered a single word, verse 23. But now on her second attack, He answers her. b: It seems as if the woman unlocks the mouth of Jesus with her praying, and breaks it open with honor, as it were. Jesus can no longer be silent or hold back against the woman: He can no longer be rid of her, no matter what; she troubles Him, and therefore He will now speak to her Himself, as if He could give her some satisfaction. c: Meanwhile, as the Savior begins to turn to the woman and prepares to speak to the woman, her heart already leaps up with joy in her body; she is with a sighing and gasping desire to hear what would come forth from His blessed mouth; she looks the words as if out of His mouth. And since she rejoices and longs, she trembles on the other side with fear for a refusing answer, for which she could fear the more, because the Lord Jesus had already given that to the disciples. And it turns out that way. The Savior refuses her for the second time, at least it seems so.

VII. But let us examine the answer of Jesus Himself. Jesus says to her: It is not proper to take the children's bread and throw it to the dogs. Thus Jesus speaks of: Children. a: There is no doubt here whether children are here the Jews. That was one of her great presumptions: That hers was the adoption as children, Romans 9:4. b: Children are here even the fleshly Jews, who are called children. 1. Because of the covenant with Abraham, with exclusion of other peoples, see Psalm 147; Romans 9:4. 2. Jesus calls them children to show what a great affection He had for that people above other peoples: therefore He even calls them children of the kingdom, but such as would be cast out, Matthew 8:12. c: Children are here above all the elect among the Jews, whether already converted or still unconverted, that remnant among them according to the election of grace, of which Paul speaks in his letter to the Romans; such children of Abraham who do Abraham's works, John 8:39. The children of the promise, who are counted as the seed, Romans 9:8.

b: Not only, but Jesus speaks here of the bread of the children. a: What that bread of the children is, that is with regard to the old people of Israel, all the goods of that covenant which God established with Abraham, Isaac, and Jacob, and their descendants: those were assigned, Psalm 147:19,20; Romans 3:1,2; Romans 9:4,5. That they were Israelites, theirs was the adoption as children, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises: Whose are the fathers, and from whom is Christ, etc. b: That bread of the children was with regard to the fleshly Israel all the outward goods of that covenant, such as: That they were the outward people of God, the multiplication of their seed, the land of Canaan as their inheritance. The full blessing of God therein, that they alone would dwell there, and not be counted with the Gentiles, the protection in that land; that the Messiah would be born from their people and from their family. That the gospel would first be preached among them, and the Messiah first offered to them. That all the miracles for proof of Christ's Messiahship and for confirmation of the gospel would first happen among them, etc.

c: That bread of the children was with regard to the elect among them, besides all those outward privileges, also the inward and spiritual goods of the covenant of grace, such as the righteousness and merits of Christ, the effectual calling, regeneration, faith, justification, peace with God, adoption as children, sanctification, assurance, and whatever more there is. That is the bread of the children. But Jesus speaks not only of children, of the bread of the children, but also of dogs. a: The Greek word κυνάριον is a diminutive of κύων, a dog. b: The Savior has here in view little dogs, which were kept in the houses and run under the tables. c: What must be understood by that: 1. Some understand by it in general very despised, very contemptible people; compare it with 2 Samuel 3:8; 2 Kings 8:13. 2. Others: enemies of the truth and of God's work. 3. Most understand by it Gentiles, by contrast with the Jews; reasons: I. Because the Gentiles appear more under that image, see Psalm 22:17. II. Because the Jews were accustomed to name the Gentiles with that designation. III. That appears from the contrast with verse 24 where the Jews are called the lost sheep of the house of Israel. IV. From the application which both Christ and the woman make of it: which both apply to this Gentile woman.

d: The Savior places her under that image to show her similarity to them. 1. The Gentiles were as dogs very despised by the Jews. 2. Because of their uncleanness. Dogs are unclean animals in the word, see Isaiah 66:3; 2 Peter 2:22. So the Gentiles, who are compared to unclean animals, Acts 10. 3. Because of their fierceness and cruelty: Dogs very fierce and cruel, see this Psalm 22:17; Matthew 7:6. 4. Because of their sleepiness; dogs sleepy, see Isaiah 56:10. So the Gentiles sleepy, 2 Corinthians 4:4.

d: The Savior speaks of taking the bread of the children and throwing it to the dogs. a: Taking the bread of the children. 1. Namely to take it away, to deprive them of it. 2. And that before they have enough, before they are fully satisfied, for so it is explained Mark 7:27. 3. That says spiritually: to deprive the Jews of their privileges and deprive them of them before they have enough, before they are satisfied with them. b: And to throw it to the dogs, that is, to give it to the Gentiles. c: Thus, that would not be proper, says the Savior. To take the children's bread and throw it to the dogs: a: The Greek word καλόν, not honorable, not fine, not well fitting, not dignified, not proper. b: The Savior says here the lesser, and means the greater: He wants to say, it would be extremely unreasonable, and extremely improper and unfitting. c: That is in the literal sense: it would be highly improper, extremely unreasonable to take the bread of the children out of their hand and out of their mouth and throw it to the dogs, their own bread; what proportion is there between a human and a dog, and between the love one owes to children or to dogs? d: Well now, the Savior wants to say, would it not be improper that one deprived the Jews of their privileges and gave them to the Gentiles, or to a Gentile woman. That would seem to stand: 1. Against the covenant of God with Abraham and his seed. 2. Against the closer relation they had to the Lord than the Gentiles. 3. Against their right of ownership to that bread; it was their bread. 4. The affection that Jesus had for the Jewish nation, which did not seem to allow that. Always the Savior answered the woman on her request: It is not proper to take the children's bread and throw it to the dogs.

e: The words so outwardly considered, so they seem to come to her as pricks through her soul; perhaps all hope gone for her, all her praying and pleading and wrestling in vain. Then she will be able to swallow that like a great disappointment, to have had such great hope in Jesus, and that now entirely gone? She the first and the only one to be sent away unconsoled by Jesus. She to have to go home again to her own daughter, and to have to wrestle there all her days without outcome. It is a wonder that the woman does not sink to the earth from bitter sorrow. But now when the sorrow seems at its highest, now the deliverance is near. Meanwhile, what are the dealings and ways that God often holds with His children not wonderful and adorable? What bitter cross- and trial-ways does He often strike with His children? And that often when He is most inclined to help, save, and deliver them. Here the Savior outwardly conducts Himself harshly and shows Himself against this woman, and so He often does with His children, and meanwhile His heart burns so with love for her that He must hold Himself back as with violence. He often seems outwardly to disapprove of their activities concerning Him, and meanwhile His soul is in love with them; He does violence to His heart, and He is thereby overwhelmed by His children. Now that will appear in the following. Convicted, seeking souls, weak godly ones! Pause at these dealings of Jesus a little; mark them diligently; they can be of great use to your spiritual soul.

But let us see how the woman, for the third time, assails the Savior Jesus, and finally ensnares Him, as it were, in His own reasoning: that is shown to us in Matthew 15:27.

I. The text says, And she said. What Jesus says, and what He speaks to her, how He rejects her, what reasons He gives her for His refusal—it may all be of no avail; it cannot bring her to silence or to submission: She said, says the text.

But how dare you venture again to assail the Savior? You have already cried out so strongly; Jesus deigns no answer to you. His own disciples have been your advocates with Jesus; it has not been able to help; He has rejected her and given her reasons why. You yourself have repeated your plea; Jesus rejects you again, and accuses you sufficiently that you demand something from Him that seemed to Him utterly unbecoming. How dare you, for the third or fourth time, assail the Savior again?

Yes, friends, beyond all that, the woman persists again with Jesus.

a: There is a heavenly fire kindled in her soul; it was in her like a fire, Jeremiah 20:9. Her heart burned with the Emmaus travelers, Luke 24.

b: Jesus Himself kindles it through His hidden influences, that fire in her so that it cannot—yes, as it were, through Him Himself—be extinguished; see Song of Songs 8:7.

c: Through all the refusals and rejections of that woman, He pours, as it were, oil on the fire to make it burn more fiercely.

d: It may go as it will; she shall, she can, she will not yield; she says with her actions, like Jacob, I will not let you go until you have blessed me, Genesis 32.

e: The last reason that Jesus used, and on which He bases His refusal, seems to be a weapon that Jesus has fitted to her strength, so that He can be overcome by her, and she shoots what she can see to overcome Jesus thereby. And therefore she said.

II. But what does the woman say now? How does she begin? Yes, Lord, says she.

a: The Greek word "nai" is a word of agreement: yes, it is so; I agree with you; I have nothing against it; I am one with you in that.

b: Yes, it even seems to be a word of confirmation and attestation: it is true, yes; it is certainly; it is truly so.

c: A word of wishing, desiring, and longing: see Paul's letter to Philemon, verse 20; Philippians 3:1; Romans 9:1.

But what does the woman here agree with the Savior in this way?

a: The parable that Jesus uses here—she approves it; she agrees with it; she wants it to be used well in this situation: Yes, Lord, that parable is good; I approve it; let us stay with that parable.

b: She also agrees that the Savior is right in the matter, as He presents the parable here about Himself.

And that it would truly be unbecoming: the children—their bread out of the hand or out of the mouth to snatch, before they were satisfied, and to throw that to the little dogs.

c: But the woman does not agree with the disadvantageous application that the Savior makes of it, with regard to her.

d: The woman shows the Lord Jesus that He—saving His due dignity—did not present the parable correctly, and that, as He presented it, the present case between Him and her did not fit neatly, but crookedly and fictitiously, for her exercise and trial.

e: Yes, the woman shows the Savior that if the parable is presented correctly, and according to the nature of the case, as it truly existed, then there would be no unbecomingness at all in helping her, but that it would then be utterly becoming.

But let us show that a bit more closely.

III. The woman speaks here of little dogs.

a: The Savior had spoken of little dogs; she does too; she stays with the same parable; she had nothing against it.

b: She understands thereby herself and other Gentiles with her, and thereby shows that she does not take it ill, and does not consider herself offended, that the Savior marks her and her people as little dogs; she shows that she is of the same judgment, and holds herself and her people for that too.

c: She understands by little dogs herself and other Gentiles, but insofar as they were convicted, and had confessed to themselves, and were seeking; for in such a state she now was; she must also be in that state, if she is to have desire and be able immediately to eat of the crumbs that fall from the grace table.

d: And certainly this woman, though she was a Gentile, speaks always in accordance with the Word of God; the Gentiles often come forth under the emblem of dogs, Psalm 22:17. There come convicted, seeking, and first-beginning Christians always under lesser and more contemptible names, as the more advanced godly ones; they come forth as the bride, the others as her companions, Psalm 45; Matthew 25. They as children, the others as servants and hirelings, Luke 15; Galatians 4. Sometimes indeed as little ones, Zechariah 13; lambs, Isaiah 40; fools, Isaiah 35; despised, see 1 Corinthians 1. And certainly it is entirely fitting that convicted and seeking souls be presented under the emblem of little dogs; they agree with that in many respects, and indeed:

a: In contempt by the world; they are a despised torch in the opinion of those who are at ease. Also by themselves, see 2 Kings 8:13; Matthew 8. I am not worthy that you should come under my roof.

b: As unclean as little dogs in the eyes of the world, and in their own eyes, 2 Peter 2:22; Isaiah 64. We are all as an unclean thing, etc.

c: As eager and strong in desire for heavenly food, see Isaiah 56:11 and Psalm 42:1; Matthew 5.

d: As teachable; little dogs are teachable, so also they, James 3. Having wisdom that is from above.

e: As vigilant and alert, see 1 Peter 5. Be sober and watch.

f: As faithful; they want to go into prison with Jesus, Matthew 26.

g: However despised they are, they belong also to the family, though not as children, yet as little dogs.

Meanwhile, as this woman agrees with Jesus in that, and acknowledges herself as a little dog, thereby she shows:

a: That she knew herself well, and the state of heathenism, and her misery, and the condition of a convicted and seeking one.

b: That she well understood the difference of relation that the Jews and the Gentiles had to Christ, namely the one as children, the other as little dogs.

c: That she knew herself well in her deep misery and unworthiness with the lost son, Luke 15.

d: That she was denied, also to her own honor and regard, and did not even take it ill, even if her the Savior with her entire nation called dogs.

e: That she was small and lowly, entirely destitute, all unworthy, and must be helped only out of pure grace.

f: That she esteemed the very least and smallest condition in grace higher than the greatest state in the world; she would rather be a little dog in the family of Jesus than a king on his throne, as the Psalmist: rather a doorkeeper of the house of the Lord, Psalm 84:11.

g: That she would be content with the very least grace, however small it might be, even if it were but a dog's portion; she would not despise the day of small things, Zechariah 4:10.

h: O friends, that was the right disposition in this woman, which she had to have to win the heart of Jesus; against such and similar dispositions, the good Jesus cannot hold out; methinks I hear the Savior already crying, Turn your eyes away from me, for they do violence to me. To such and similar dispositions, a multitude of promises are made, see Isaiah 57:15; Job 22:29; Psalm 138, etc. She is content to be a little dog.

IV. Not only this, but the woman also speaks of the table of her lords.

Understand by that table the grace table, on which all the goods that God had promised to Abraham and his seed now, in the days of the N.T., were sumptuously served up, both bodily privileges, both spiritual and inward goods; that was that fat meal that God would prepare in the N.T., Isaiah 25:6; that royal wedding that the King had prepared for His Son, Matthew 22; Psalm 23:5; Proverbs 9:2, etc.

b: She calls it the table of her lords, to express thereby the great reverence that she had for the Jews, because they truly as God's outward people were far above her, and were as her lords, as they so appear everywhere, and especially in this history repeatedly.

c: She now calls that table her table, namely of the Jews her lords, because the Jews in those times had the nearest and first right to it, above the Gentiles, which is why they are also first invited to that table, Matthew 22; see also Isaiah 49:6; Acts 13:46.

V. But the woman speaks also not only of the table of her lords, but of the crumbs that fall there from the table of her lords.

a: Crumbs, little grains, morsels, Luke 16:21.

b: Those that fall from the table of her lords. That table is here imagined well provided, sumptuously served, see Isaiah 25:6; Psalm 23:5. Now from such a table, crumbs easily fall; they are by accident; they are out of carelessness; out of playfulness.

c: One can understand by those crumbs that fall from the grace table such privileges and graces:

a: That were truly privileges and graces, for they too fell from the grace table.

b: The smallest and least graces, as crumbs.

c: Such privileges that the Jews despised and scorned.

d: As accidental graces, that seemed more accidental than intentional.

e: Scattered privileges, that the Jews but scattered, and as it were kicked away.

f: Graces that were not so noticeably offered, that are not displayed on the table, but that lie as if on the floor.

VI. She says that the little dogs eat those.

a: That is so in the natural; little dogs that run under the table also eat the crumbs that fall from the table of the lords.

b: That also so with the Gentiles, during the time of the O.T.; Jews at the table as lords. To them belonged the privileges, Psalm 147. But that did not prevent that here and there a Gentile, who as a little dog ran under the table, also got a crumb; as is clear from so many proselytes.

c: So also convicted godly ones; great godly ones sometimes sit at full tables of grace, sometimes scatter those graces, so that convicted and seeking ones, who are small and lowly, as running under the table, seek out and eat many crumbs and morsels therefrom.

VII. But let us now see how the woman reasons from that parable against the Lord Jesus. The Savior shows from that parable that it was unbecoming to help the woman; she, on the contrary, shows from that parable the opposite.

a: The Savior shows from that parable first how it was unbecoming to help the woman, verse 26. It is not becoming to take the children's bread and throw it to the little dogs.

1. He imagines God as a great housefather.
2. He imagines that God now in the N.T. had set His covenant table, and had served up thereon all the covenant goods promised to Abraham and his seed, and that in full abundance.
3. That the Jews sat there as children, and enjoyed those privileges.
4. He sets the parable so forth, as if the woman would have demanded from Him that the privileges and privileges must be snatched from the Jews the children, out of the hand and out of the mouth, and must be given to her a Gentile, and little dog.
5. That the Savior judges rightly unbecoming.
6. So the Lord Jesus sets—with intention—the parable crookedly, and beyond the purpose above, to try her, to exercise her understanding and faith, and to give her opportunity to be able to persuade Him.
7. But that was not the intention of the woman; she also judges with Jesus that that would be unbecoming, for she says to His words: Yes, Lord, as if she would say, if that were my intention, then you would be right; that would not be becoming.

b: But the woman sets the parable above, so that it expressed the true essence of the matter, as it truly existed between her: Yes, Lord, said the woman, yet the little dogs also eat of the crumbs that fall from the table of their lords, as if she would say:

1. Imagine Yourself as a great Housefather, who has prepared the covenant table for Your children the Jews, and provided with a full abundance of covenant goods.
2. Imagine that the Jews sit there as children, and enjoy those covenant goods; I do not dispute, I do not contest, I do not begrudge them that.
3. But imagine also that I and my people the Gentiles are as little dogs, who run under the table to gather the crumbs. Under that imagination You set us above; I do not take that ill; we are truly but little dogs; I confess that; I want to be so, and in this case well to be marked as such.
4. But herein lies her argument: the little dogs also eat of the crumbs that fall from the table of their lords; that is not unbecoming.

And rightly; the woman is in a position to show from that parable: 1. That that is not unbecoming above; 2. that to refuse her that would seem utterly unbecoming.

a: From that parable thus understood, she can show that there is no unbecomingness in it, in helping her.

What unbecomingness is there in it, that a little dog as it is one, gets a little crumb, when the children have fullness, abundance, and to overflowing, enough, and hold.

What unbecomingness is there in it, that a little dog gets a little crumb, or a morsel, that by accident falls from the table into the sand; that is usually destined for the little dogs.

What unbecomingness is it, that the little dogs get a little crumb, when the children are fully satisfied, indeed become playful, play with the costly foods, and throw them at each other's heads.

May then a little dog not have a little crumb? But so it was now with the Jews still.

You call me a little dog, Lord Jesus; very well, I am that; I want to be that; but if I am a little dog, then I belong to the family, though not as a child, yet as a little dog; then I must also have something inside; I must be fed, and not be sent away empty so that I die of hunger.

I demand no great things; I do not demand to sit at the table with the children, to eat the best delicacies, and that in fullness and in abundance; no, I beg only to be treated as a little dog, to be allowed as a little dog to run under the table, and to gather the little crumbs that fall, and to nourish myself therefrom; therewith I shall be content; well, that is surely not unbecoming; less it can surely not be.

I request and beg for no change in Your household; it has always been so: the Jews have through the entire time of the Old Testament been Your people, have sat as Your children at the table, Psalm 147. But that did not prevent that here or there a Gentile, as a little dog ran under Your table, and also got a crumb: witnesses thereof so many proselytes? The harlot Rahab, and so many others. Now in our days still a Gentile centurion, Matthew 8. Well, why would it then be unbecoming for me, if I also got a little crumb from it.

If the woman had had sufficient knowledge of facts, she could have pressed more; she could have said: the calling of the Gentiles is near and impending, that the little dogs will be set among the children; well, would it then still be a great unbecomingness, that You please to make me one of the first-fruits, and please to help me?

If the woman had dared, she could have said: it is true the Jews are called children, but they behave themselves as dogs, compare Matthew 7:6. I on the contrary am called a little dog, and seek to behave myself as a little child; well, was it then still unbecoming, that I at least something, even if it were but the least portion, enjoyed from it? Consequently it is not unbecoming, that You help me, though a Gentile, a little dog, and give a little crumb from the grace table.

b: Yes, the woman could have shown from that parable that that not only is not unbecoming above, but that on the contrary it would seem unbecoming, if Jesus sent her away empty, and refused her even a little crumb from the grace table.

Would it not seem unbecoming to deny the little dogs the little crumbs that fall from the table into the sand on the floor?

Would it not seem unbecoming rather to allow that those little crumbs be trodden underfoot, compare Matthew 7:6, than that one would give them to the little dogs?

Would it not be utterly unbecoming, that one rather let the little dogs, who as little dogs also belong to the family, die of hunger, than that one would feed them with the little crumbs that fall from the table? Does a righteous one not know the life of his beast, and does God not also care for the oxen!

Would it not seem utterly unbecoming, that one let those who are called children, and meanwhile behave themselves as dogs and beasts, and as such destroy and tear everything apart, hold everything in full abundance, and that meanwhile such ones who are called little dogs, and truly behave themselves as children, refuse everything, and give no little crumb? See there the power of reasoning that lies in this parable, as it is presented by the woman: Yes, Lord, the little dogs also eat of the crumbs that fall from the table of their lords. The power of that reasoning the Savior also understood very well, and therefore He departs from it, and gives it won to the woman; but that in the following treatise.

I. But let us see how the Savior Jesus shows Himself truly overcome by the Woman. Then Jesus answered and said to her, O woman, great is your faith; let it be to you as you desire. And her daughter was healed from that very hour. The text says:

II. Then, namely after that last reasoning of the Woman to the Lord Jesus. That reasoning struck the Savior in the heart. That is what, as it were, persuaded and convinced Him, there with He dismisses it, and gives the Woman the victory.

III. Then Jesus answered and said to her.

a: Before in verse 26, Jesus had not answered her, but as with a grim and angry countenance, it is not fitting to take the children's bread and throw it to the little dogs.

b: But this answer from Jesus differs much from the previous one; it seems to me: a: That the Savior had given that first answer as with a grimace to the Woman, that He immediately turned His back to her. b: But when the Woman had caught the Lord Jesus as it were in His reasoning, and thereby had truly touched His heart, so it seems to me that He turned again to the Woman, that He changed His countenance toward her, showed a friendly face toward her, in which as whole rays of love and compassion toward her could be seen, and which promised her something good and something great, and therefore I think the Woman yearns for the opening of His mouth, and what He will now say to her in answer.

c: And behold, the answer follows immediately: Then Jesus answered and said to her. And what does that answer from Jesus contain?

IV. All that she wished, desired, and prayed for, yes more; Jesus grants: O woman, great is your faith; let it be to you as you desire. And her daughter was healed from that very hour. Thus we have in that answer from Jesus to the Woman: 1. His address to her. 2. The praise He gives her. 3. The fruit thereof.

V. The address that Jesus offers to her. He said to her, O woman.

a: Before in verse 26, He had not even named her once with indignation.

b: But now He addresses her with the name of woman. Either because she was that, or as a name of esteem and dignity, Matthew 26:10.

c: Yet the Savior does not name the proper name of this Woman, not because He does not know it; no, the Lord Jesus knows those who are His. Her name was written in heaven, Luke 10. He also knew her daughter, and knew well where she was; would He then not have known this Woman by name? But because He wanted to treat her as a stranger, and that this was also not necessary for her.

d: He addresses her with the name of O woman. That little word or letter O has its emphasis; sometimes it is a sign of rebuke, Galatians 3:1, O foolish Galatians! Sometimes of address, as 1 Timothy 6:20. O also here sometimes of wonder, as Romans 11:33, O depth of the riches both of the wisdom and knowledge of God; so also here. The Savior is amazed at this Woman. Sometimes an exclamation, as from one overcome, who can no longer, and no longer can resist; this He gives up, who gives the victory.

So also here, O woman, says Jesus, as if He said, O woman, I can no longer; I cannot resist you any longer; you are too strong for Me; I must give it up; you are the victor over Me.

VI. But what was the praise He gives her, and what was the weapon with which she had overcome Jesus? Her great faith: Great is your faith. Thus Jesus speaks of her faith, and He praises the greatness of it.

Jesus speaks of the faith of this Woman.

a: Understand here chiefly the faith of miracles.

b: And indeed that faith of miracles, which is ordinarily called the passive or suffering faith of miracles, which had to be in those to whom the miracle would be done.

c: That faith had to be in the person himself to whom the miracle would happen, if he was present, or if he was a suitable subject to be able to believe, see Matthew 9:28,29,30. Or if they themselves were not present, or incapable of believing, such as children, and raging, dead, etc. Then that faith had to be in those who brought them to Jesus, or who represented them, as you clearly see in the centurion, and in the family of his servant, Matthew 8, and in the father of the child, Mark 9:23,24,25. And so it was here also. The daughter of the Woman was not present; she was no suitable subject to be able to believe, but the Mother who represented her, she believed, as appears from the text.

d: But here comes into consideration whether another name of faith must also include the true saving faith, and whether this Woman also truly had the saving faith.

Here we answer: e: That it did not always go together; God often grants to a person bodily blessings and benefits, which He precisely does not grant spiritual and eternal ones; although those who had the faith of miracles, and were healed thereby, did not precisely have the true saving faith, and did not all become saved; no, but those 4000 and 5000 where the Savior did that great miracle, that He fed them all with a little bread and fish, see Matthew 14 and Matthew 15. Read Matthew 7:22,23. 1 Corinthians 13:2. Without clear proofs in the Evangelists of the contrary, that there have been some who had the faith of miracles, and were helped thereby, and who did not have the saving faith. See only the 9 of the 10 lepers, Luke 17:17, in Simon the sorcerer, Acts 8:13. However, we think that it is safest to believe that those who had the faith of miracles, and were helped thereby, will have had the saving faith, and will have become saved, since in the Bible the least proofs of the contrary are not found in the persons. That seems to require the nature of love, that in doubtful matters, one always imagines the best.

As for this Woman, we think that one has no sufficient reasons to doubt that she had the saving faith, but that everything pleads for it. I. Consider her nationality; she was a Heroine. II. Her great confession, which she makes of Jesus. III. Her heartfelt and earnest prayers. IV. Her untiring persistence and wrestling. V. The great testimony that Christ gives of her faith, and that it is great. VI. She overcomes and forces Christ, so to speak. VII. Christ grants her everything she desires, and that unconditionally; would this Woman not have desired her own salvation? VIII. She was regarded as a firstfruit of the calling of the Gentiles. They were not only called outwardly, but also inwardly. See in the examples of the centurion, of Cornelius, etc.

b: But Jesus not only speaks of her faith, but He praises that in its greatness, Great is your faith, and that in an amazed exclamation: O woman, great is your faith! Chrysostom called the faith in this Woman supernatural, and it was indeed truly so. The faith in this Woman was great, when one considers: a: The subject in which it is found here. It was a Gentile woman, a Woman from Syrophoenicia. She had little opportunity to obtain right knowledge of the Jewish religion, since she lived outside the Jewish Land; the word was not preached to her, all that she knew of it, she knew from rumor. Even less could she know of Christ and of His Messiahship. Nevertheless, so a Woman believes here. b: When one considers the object of her faith, so is that a great faith: she believes here not in her gods, of which the Gentiles easily could believe great things, but she believes in a foreign God, in a Jewish Messiah. Of Him she believes great things; she calls Him Jehovah, the Supreme God of Heaven and Earth; she calls Him the Son of David, the true Messiah, where the Jews themselves stood against. She attributes to Him an absolute divine omnipotence, that He could heal her daughter from an incurable plague, and could cast the devil out of her. She attributes to Him omniscience, that He knew her daughter well, and knew well where she was, and where she lived, although she said nothing to Him about it. She believes of Him that He must be infinitely good, and would have mercy on her, who was a stranger, although it seemed to stand against fittingness.

c: This faith of this Woman was a great faith. When one sees all the actions, and the activities, which reveal themselves therein. 1. On her knowledge, what was that not extensive in this Woman! She shows to have a knowledge of God, of the Jewish Messiah, of the House of David, and that the Messiah must come forth from it; that she knew that He could do miracles, and also to strangers, to Gentiles: She shows that she knew the true relationship that the Jews and the Gentiles had to the Messiah, the Jews as Children, the Gentiles as little dogs. She shows that she knew what that relationship could allow in regard to her. 2. What was her assent not great! The considering assent, what could she not believe great things! The practical assent, what is she not content with, in the arrangement of Jesus as long as He just helps her! 3. What does this Woman not show all signs of her humility, and great self-denial! She does not take offense that Jesus calls her a dog; she acknowledges that she is one; she wants to be that, yes she places honor in it, that she may be but a little dog of the family of Jesus. 4. What does she show not a great refuge and trust! What does she not strongly fall upon Jesus, with what power of reason, how often does she repeat that, how does she wrestle on hope against hope! 5. What is discovered in her not a great yielding and resting trust in Jesus! etc.

d: Great was the faith in this Woman, II. When one sees all the oppositions and obstacles, which that faith had to wrestle through, and which it had to overcome. 1. She had to make a stranger, a Jewish Messiah the object of her worship. 2. She had to swallow it, that Jesus does not even dignify her with a word in answer, and thereby gives not the least appearance. 3. She must hear that the Savior flatly rejects the intercession of the Disciples, who do this for her, and shows that her desire was outside His commission. 4. She is even as with a grimace from Jesus rejected, and even accused, that she requested something so unfitting from Him. These seemed all insurmountable difficulties, heights that were not to be climbed; but behold, the Woman who wrestles through her faith, through this comes above all this; overcomes not only through her faith the world, 1 John 5:4, but even Christ, Genesis 32. Hosea 12: becomes even moved, to praise the greatness of her faith, O woman, great is your faith!

e: That gives emphasis to the matter, that it was Jesus who praised that faith in this Woman so. Not those whom people praise, but whom God praises, that one is tested.

f: It is noteworthy that the Savior never praised the faith, and the great faith in the Jews always; His Disciples not; those He has often rebuked for their unbelief, Mark 9:19. Luke 24:25. Etc. Because that was no great wonder in the Jews, as in the Gentiles: The Jews had always had the means of grace, and still; the Gentiles not. 3. Because that in the Gentiles was much rarer than in the Jews; it happened still very little among the Gentiles, in those times. 4. To show what a great expectation one had to have of the impending calling of the Gentiles, that it would soon be done with the Jews, and that the Gentiles would be accepted in their place, etc.

VII. But let us see the great fruits of her wrestling, of her victory, and of her great faith. That the Evangelist shows us; Jesus says: Let it be to you as you desire. And her daughter was healed from that very hour. a: Let it be to you as you desire. a: The Woman had previously shown what her will and her desire was, namely the healing of her Daughter; that will and desire Jesus now fully grants her, let it be to you as you desire, as you desire; your Daughter shall be healed; the Devil, who has plagued and tormented her so long, he shall be driven out of her; she shall become completely fresh and healthy. b: And wonder rare. 1: All that on His single will and command; Jesus commands only that that must happen, and therewith it is well; the devils must obey His wink and command, just as throughout appears from the Gospel Histories: He speaks and it is there, He commands and it stands there; He calls the things that are not, as if they were. And 2. since the Woman her Daughter was not even present here, but in the region of Syrophoenicia. She was then where she was, she lived where she lived, she lay where she lay, near and close, or far from Him, that had to happen to her; the Satan was cast out of her, and she was healed. 3. And even more wonderful, all that, without Christ once having asked the Woman how she was called, how old she was, how long that plague had lasted, what the aggravating circumstances were that accompanied it, where, in what city, in what street, in what house she lived; or without the Woman having once said that to Jesus; Jesus knew all that through His divine omniscience very well; He could find that Daughter very well, and perform that miracle on her. c: This miracle is already one of the foremost of those that the Savior performed, in which His divine omniscience, His divine omnipotence, and sovereignty shine forth to the highest, and whereby it is clearly proven that Jesus was the Christ, the true promised Messiah. d: But it well deserves its observation, that the Savior does not say to the Woman: I have heard your prayer; I will do that which you have desired of Me; your Daughter shall be healed; but, let it be to you as you desire. Therewith He grants the Woman much more than she had desired of Him; not only that your Daughter shall be healed, but all that you but reasonably and fittingly desire of Me, it is what it is, that shall happen, let it be to you as you desire. That, Psalm 145:19. The Lord does the good pleasure of those who fear Him. All that you ask in prayer, believe that you will receive it, and it will be given to you, Matthew 21:22. e: So the Lord Jesus shows that He is completely and wholly overcome by the Woman, and that He stands completely as in her power. As if the Lord Jesus said, O woman, cease, hold on, I can no longer endure your praying and supplicating; the power of your reasons I cannot bear any longer; I confess I am overcome by you; you have My heart away; be but content, hold on: it shall happen that you have prayed for. And is that not yet enough; I give as everything over to you: let it be to you as you desire. f: So shows the good and merciful Jesus again His own nature and disposition. Before He had held that with much effort for a time against the Woman, and had shown Himself grim and surly toward her, but now He can no longer; now He bursts with greater violence, and as at once out, O woman, let it be to you as you desire. g: See here, what the prayers, what the powerful prayers, what the persistent prayers of His children can do to the Lord Jesus; Jesus cannot hold out against it. See James 5. The effective prayer of a righteous person avails much. See in the examples of Moses, of Elijah, of Joshua, and others, what wonders have been performed on their prayers. And therefore, godly one, follow the example of this Woman: and pray without ceasing. h: Yes, see here what faith, and what a great faith can accomplish. Is it not rightly said that to a believer nothing is impossible? Matthew 17:20. That thereby one can move mountains? 1 Corinthians 13. Thereupon the Savior is so set, that He says, only believe, Mark 5:36. Friends, that we may mark that, and above all stand for faith, and for a great faith, as this Woman had. b: But has that word, and that command of the Lord Jesus any power or any effect? Yes indeed thoroughly; the text says: And her daughter was healed from that very hour. Her daughter was healed: a: was healed, says the text, Mark 7:29. The Devil was gone out of her daughter, that was the cause of her plague, and therefore when she was freed from it, she was healed. b: That happened on the command of Christ, let it be to you as you desire. And on the prayer of the Woman, and ceaseless persistence and wrestling; therefore nothing better against Satan to drive him away, than to pray much and persistently against it. c: But when did that miracle happen to that Daughter? The text says, from that very hour, namely from that moment that Jesus had commanded it to happen, this miracle happened, in His absence, and in the absence of the Woman to her Daughter. Such examples we also find in the child of the royal official, John 4:50,51,52. So the Savior shows that His command had power, and that the devils immediately, without delay, must obey His command; He speaks and it is there, He commands and it stands there, Mark 7:29. d: Mark 7:29 stands, that Jesus commands the burdened Woman to go home; she had nothing more to do here now; her work was now finished here; she had obtained her prayer. She must now necessarily go home, to see if that miracle had indeed happened to her Daughter. The Woman will also have gladly wanted to. One does not read that she doubts whether it might have happened on the saying of Jesus concerning her Daughter; on the contrary, she seems to be completely at rest on that saying of Jesus, and she seems to burn with desire for home, to behold that divine miracle in her Daughter. e: Mark 7:30 stands, how she found it when she came home: 1. She finds the Devil gone out of her Daughter, and her lying in bed. That she had but desired of Jesus; that Jesus had granted and commanded her; that she also finds so; O great and divine miracle! 2: She finds her even lying in bed, either because she was always bedridden, or because the Devil had terribly tormented and torn her in his departure, compare Mark 9. Or she now lay in bed, namely calmly rested and quiet, which had never been so before. She can now lie in bed, namely to give herself some rest, and to be refreshed by sleep. 3. In short, she finds the promise of Jesus truth; she finds the desire and longing of her soul, which she had sighed and longed for so long, now completely satisfied. 4. Who knows how the Woman was disposed on that blessed sight of her Daughter, how overwhelmed with joy and gladness: How much acknowledgment and thanksgivings to God, and to Christ were brought? How perhaps with her whole household, she will have fallen on her knees, and glorified and magnified God and Christ; how she with her whole household will have acknowledged Jesus as the Christ, as the true Messiah: How she herself, and her healed and saved Daughter, and perhaps her whole household, as much as it was in her power, will have given themselves eternally to the Lord, and to His service, and as bound, and sent as Joshua: As for me and my house, we will serve the Lord? Joshua 24 etc.

I. The great Savior speaks here generally, without any exception: Judge not. That must nevertheless be understood with some limitations.

II. The whole impartial, rational, and orthodox world will allow me that the Savior did not intend to say that in an entirely general sense. One must compare Scripture with Scripture and explain one place by another. In doing so, our powers will endeavor to show: What judgments are permitted and sometimes necessary, and which are not intended here by the Savior or cannot be: And what judgments are evil, sinful, and forbidden here by the Savior.

III. As regards the first part, namely, what judgments are permitted and sometimes necessary, and which are not intended here by the Savior or cannot be. There are very many of these; we cannot enumerate them all. Let us point out some.

IV. a: The Savior does not intend here, or cannot intend, our natural judgment, that we should not be allowed to use it. Blessed be God that He has given all men understanding and a will; so He has also given judgment to men. These are faculties of the soul by which man is distinguished from animals. These faculties were placed in man by God not to be idle in him, but to be active in him, so that he might understand, will, and judge through them. Before the fall, they were perfect in man: After the fall, they are very sinful and corrupt, but they are nevertheless not removed from man; after the fall, he still has understanding, will, and judgment. Although these faculties in man are miserably corrupted and only partially restored in the godly, nevertheless God has not forbidden man to be active with them as well as he can; no, but on the contrary, God commands that. See this among others in 1 Cor. 11:31. Luke 12:57. 1 Thess. 5:21. and 1 John 4:1. Therefore, this judgment cannot be what the Savior intends in the text.

V. b: Nor can the Savior intend here to pass judgment on matters that come before us, which come before us daily, as if we were not allowed to judge them; on the contrary, that is often necessary and commanded. Thus we must judge: a: over ourselves and over our actions, Luke 12:57. b: Over our family and over our household, see 2 Sam. 23:5. c: Over all that comes before us in our vocation, in our trade, handicrafts, etc. d: Over all that comes before us in our offices and ministries in which God places us, what we must do and leave undone in them, what we have done and left undone, and how we have done and left undone, Luke 16:2. e: Judges whom God places on the seats of justice must continually judge the matters that come before their court. f: Ecclesiastical officers in their ministry must continually judge: 1. What of the matters proposed is true or false, 1 Cor. 14:29. 2. To whom they must open and close the kingdom of heaven, 1 Cor. 5:12. Matt. 18:15,16,17. John 20:23. Matt. 16:19. g: We may and must sometimes judge someone's outward actions, whether of ourselves or of others, namely whether they are good or evil, and wherein they are good and evil, see Acts 10:33.

VI. c: But here the most speculative is judging the inward state of people, whether he has grace or not, but closer considered.

VII. a: As regards the first, judging ourselves and our inward state of grace, whether we have grace or do not have it, over the inward part of our own actions. Here we note: 1. That this judging is absolutely commanded to us in Holy Scripture, see this 1 Cor. 11:31. For if we judged ourselves, we should not be judged. 2 Cor. 13:5. Examine yourselves, whether ye be in the faith; prove yourselves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates? See also Lam. 3:40. Zeph. 2:1,2. 2. That this judging is absolutely necessary for us. For it concerns us in the utmost whether we have grace or lack grace: Whether I must still stand after grace, or whether I must work from that principle of grace. 3. Therefore the good God gives us means to be able to do that carefully. He gives us: 1. His word, and the marks of true grace in that word, so that we may test ourselves against it. 2. He gives us a conscience, which as a witness tells us whether those things are in us or not in us; it is a lamp of the Lord, searching all the inward parts of the belly, Prov. 20:27. Rom. 2:15. No one knows what is in man except the spirit of man which is in him, 1 Cor. 2:11. It draws the conclusion and judges our state, whether we have grace or lack it, see Rom. 2:15. 1 John 3:20,21. 3. He gives us the illuminating grace of His Holy Spirit, which helps the conscience and makes it capable thereto, see Rom. 8:16. And 1 Cor. 2:12. 4. We must be very careful in that judging of our own state of grace, and pray to God for His illuminating grace, for otherwise we are in danger of building on sandy foundations or of always having to live in doubt.

VIII. b: But here it comes chiefly to judging the state of grace of other people outside us, whether the Savior also intends that here and forbids it absolutely when He says: Judge not, that ye be not judged. That piece deserves to be treated a bit more closely here.

IX. We note here: a: That this is a matter of importance. b: That one can go too far here from two sides. Some seem to think that the Savior forbids here all judging of the state of grace of other people; others again exclude that judging entirely from that prohibition of the Savior. c: O friends, let us treat that piece calmly, thoughtfully, and with the laying aside of all prejudices, and see once what the Holy Word of God gives us on it. There we shall find as an undeniable truth: a: That God alone is the supreme judge, and that He alone has the supreme and absolute right to judge our state, see among others Isa. 33:22. b: That God is also alone capable of that, because He alone is all-knowing and knower of hearts, Heb. 4:13. John 21, etc. c: We shall find there, and that must be well noted, that God commands that judging of the outward state of grace of our neighbors but very sparingly, and mostly then only implicitly. d: We shall find there that God limits, curbs, and prunes that judging of the state of grace of others, and warns very much against the abuses of it, see the text, see further Luke 6:37. John 7:24 and 8:15. Rom. 14:3,4,10,13. 1 Cor. 4:5. James 4:11,12, etc. e: Yet we shall also find that all judging of the state of grace of others is not forbidden in the holy Word; yes, sometimes implicitly commanded, and everyone who has eyes and will judge orthodoxly will have to judge that it is absolutely necessary and unavoidable in various circumstances.

X. For example, do not the teachers have an implicit command to judge the state of grace of others? Jer. 15:19. If thou take forth the precious from the vile, thou shalt be as my mouth. Must not the shepherds know the faces of their sheep? Read once with attention Jer. 23 and Ezekiel 34, and see once whether the teachers can perform that if they do not judge the state of grace? Must they not prove the spirits and see whether they are of God, 1 John 4:1. Must they not forgive and retain sins, bind and loose, Matt. 16 and John 20. And can they do that without judging the inward state? b: Can teachers properly perform their office if they do not judge according to appearance over the states of the people? a: Must not a teacher who preaches judge that before his face there are converted and unconverted, and according to appearance mostly unconverted? And must that not be the ground of his treatment? b: If a teacher is called to a sick or infirm or dying person, must he not judge according to appearance of the state of such a person, and must that not be the ground of his comfort? c: If a teacher is to treat these or those particular members of his congregation, must he not judge according to what appears to him of their state, and treat accordingly? Indeed yes!

XI. Sick-visitors, or those whose office it is to treat the sick, infirm, and dying; must they not, according to what appears to them, judge something of the state of those people, and must that not be the ground of their treatment?

XII. Particular godly people, can they in everything well avoid judging according to appearance the state of grace of others? Indeed no! a: It is their great privilege that they exercise a fellowship of saints, but can they well exercise that with people if they do not judge according to appearance that they are saints. b: It is indeed the duty of a godly person, according to the abilities that God has placed in him, to treat other souls, and that all according to appearance must be grounded on what he thinks of their inward state of grace? c: Especially if he treats them on their sick, infirm, and deathbeds? d: God gives even means for that end whereby they can learn the inward state of grace of others to some extent according to appearance, and thereby judge something of it according to appearance. See Isa. 61:9. All that see them shall acknowledge them, that they are the seed which the Lord hath blessed. Matt. 17:16,17. James 2:18. it is pointed out that true faith is known from the works. He also gives to His children above the unconverted a spirit of discernment, whereby they are better able to distinguish the true from the false, see 1 Cor. 2:15. See 1 John 2:20. e: See then, friends, that although that right belongs absolutely only to God, that although God is alone infallibly capable of it, that although that is sparingly commanded by God and all according to appearance is limited, that it is nevertheless not absolutely forbidden in the Bible; yes, that it is nevertheless implicitly commanded there, and that there are many cases wherein that not only may but must happen. Therefore the Savior does not forbid in that text all judging of man's state of grace.

XIII. But seeing what judgments are not intended by the Savior here, which He does not forbid here; let us now see once what kind of judgments He does forbid and command here, and those are truly very many and very manifold, and there is very often sinned against this prohibition of the Savior in a very broad way. Let us point out some of them.

XIV. Judge not, says the Savior; that is, not judicially, as if as a judge; there is a various kind of judgments. 1: In the bodily. a: A judge pronounces a sentence over a criminal, a sentence of death; that he does as judge; that is properly judging. b: A teacher also sometimes pronounces death to a criminal, says that he must die, that he is a man of death; that is also a judging: But that is not judging as a judge, but it is only a declaration of the judicial judgment to the criminal, in the name of the judge. c: Every common man also judges here over such a criminal, and says that man must die, he is a man of death: But that judging is not as that of a judge, nor as that of a teacher who announces death to the patient in the name of the judge. But he judges that only because he thinks that his misdeed which he has committed must be punished with death according to the laws of the land. b: So it is also in the spiritual. a: To God and God alone it belongs to judge as judge the state of man, whether he has grace or no grace, and that judgment is powerful and infallible, and that alone. b: Teachers judge often, they pronounce the sentence often: He that believeth on the Son hath everlasting life: he that is disobedient to the Son shall not see life, who sees them shall esteem them faithful, Acts 16:15. Others that they have neither part nor lot, and that their heart is not right in the sight of God, see Acts 8:21. But that judging and that pronouncement of the sentence differs much from the judging of God as judge. 1. For they do that only as servants, as ambassadors of God, in God's name and command. 2. They are authorized thereto by God; that is their office: say to the righteous, it shall be well with him; say to the wicked, it shall be ill with him. That is the power of the keys, of binding and loosing, which God has given them. See Matt. 16 and John 20. 3. They must proceed strictly according to the Word in that.

XV. But you see in that piece what unthoughtfulness and imprudence there is in these. Does one see in that piece not a great unthoughtfulness and imprudence? a: Their judgment over someone's state of grace is often with great authority, and as judicially; one kicks God well from His judicial throne and sits on it himself, and pronounces the sentence already with much authority, o horror! b: How often does one usurp the ecclesiastical power, the power of the keys, especially of the preaching of the Gospel, from the overseers of the congregation and the teachers, and exercise it with by much authority: would one not be allowed to ask the same, who made thee a judge over me? Acts 7:27. c: And how that goes among the common people in judging someone's state, we shall see in the sequel. d: Let everyone watch and guard against imprudences.

XVI. When the Savior says here: Judge not that ye be not judged, He forbids here the absolute judging of someone's state of grace. a: One often judges so only absolutely, so only positively: that one has grace, that one has no grace, as if one were a knower of hearts; that goes so only through, and that often loosely and lightly enough. b: But friends, if one wants to judge and must, would it not be better and safer if one said: as it appears to me, as it comes before me, as that person is, and as that state, as he that and that not has, but that and that still lacks, then he is destitute of grace, then one would judge him in those cases according to the Word of God.

XVII. That the Savior intends here and forbids: that is the loose, reckless, and rash judging. Do you ask what is loose, reckless, and rash judging? I answer a: When one judges someone's state of grace without the least necessity and usefulness. b: When one judges someone's state of grace without being called to it in the least. Then we say James 4:12. But who art thou that judgest another? Rom. 14:10. But why dost thou judge thy brother? c: When one makes a pretext and habit of it, to judge someone's state at the least occasion immediately. d: When one does that without the least awe and reverence for that work, and treats it only as a common work. e: When one judges someone's state of grace without a sufficient ground and foundation, without knowing the people closely once, often on a hearsay of others, often therein on a single appearance, and on light and slight things, which have no substance; often on a single word or deed, approves or rejects someone's state. That our Catechism calls rash and unheard condemning or helping to condemn. See also thereof John 7:24. Rom. 14:3,4,10,13. 1 Cor. 10:29. Col. 2:16. what goes nowadays miserably in vogue.

XVIII. When the Savior says judge not, He also intends here and forbids all loveless judging. What are loveless judgments? Ans. a: When one is always inclined to think the evil and the worst of our neighbors, and has a bad prejudice against them without sufficient ground. That stands directly against love, which thinketh no evil, 1 Cor. 13:5. b: When one out of hatred and bitterness against someone, or because one has something against someone, condemns someone or rejects his state. c: When one does that out of some insights or to please people and do them service. d: When the mouth of our judging about someone's state is party spirit, when one holds all only for good and wants to hold for good with violence those of one's party, and rejects all states and wants to reject with violence those against that party. e: When one rejects someone's state immediately for light slight things and for such things which are no essential signs of lack of grace, see 1 Cor. 4:3,5: f: When someone's state is doubtful, and there are many reasons appearing to be for approving his state, and few for rejecting it, always holds to the bad side and rejects him without having any other reason. In such a case, if one then wants to judge, one must judge the best according to the nature of love. Let him examine his heart here and see how he stands with this, and think on the warning which the Savior does here in verse 2: For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. who does not shrink from that judgment!

XIX. When the Savior says here judge not, He also intends for the Savior and forbids judging from wrong persons, who are not in a position or to whom it does not suit to judge in such an important matter. As for example: a: Unconverted people pass a judgment on the godly; they hold them for subtle fakirs, for hypocrites, for feigned, for all the scum and sweepings; well, those poor people are not in a position to judge herein; it is far above their reach. 1 Cor. 2. The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him, etc. They are blind, and often blind leaders of the blind. Their whole judgment over the godly comes from a bitter and hostile principle. Rom. 8. For the carnal mind is enmity against God. They sin thereby terribly and thereby aggravate their judgment miserably. b: Newly beginning Christians and slightly knowing godly also want often to judge over the whole state of others, and that often with much earnestness and zeal: But that is not their work; that is a work above their reach. a: They have no knowledge enough to be able to judge rightly of those things. b: They have no experience enough thereto; they see only their own form and leading, and thereby they want to measure all others, and that is wrong, since God's ways are diverse. c: Let everyone who reads this examine whether he lives in this, and see how he stands therewith, and think on the warning which the Savior does here in verses 3,4,5. where He presents that under the similitude of someone who wants to take the mote out of another's eye, and beholds not the beam in his own eye.

XX. When Jesus says here judge not, He will also beyond doubt intend and forbid the light judging over persons, where it is above all dangerous to judge, as for example over the teachers. Does not Paul speak thereof 1 Cor. 4:3. a: It is certain that it is not all the same for a congregation what teachers it has, whether they are true godly or people who are still in nature. b: It is after all certain that it is a great blessing if one has grounds to think of one's teachers that they possess grace. c: It is also true that all teachers do not have the happiness that they are true godly; and if they all are, that they all do not have equal grace to manifest it in their preaching and walk. d: Yet it is for us not free, much less for the teachers, to judge of the state of a teacher, whether he has grace or no grace. Reasons: a: That is in general not permitted, much less for the teachers. b: They have no calling thereto, no authority, as said above. c: It is for a congregation or for a particular member not absolutely necessary to know whether the teacher has grace or not; it is useful and blessed if one has grounds to believe that; but I say, it is not absolutely necessary: That appears clear and undeniable: for God has not given us the ability to be able to judge absolutely thereof: Moreover, not the state of the teachers, not properly their walk, not the intention they have in their preaching is our rule; But that which they preach to us according to God's holy Word, and as they propose to us the true way to heaven, see Phil. 1:15,16,17. Some indeed preach Christ even of envy and strife, not sincerely, supposing to add affliction to my bonds: But some also of good will and out of love. What then? says the Apostle. Notwithstanding, every way, whether in pretense, or in truth, Christ is preached; and I therein do rejoice, yea, and will rejoice. As if Paul would say: it does not concern me so much their persons and how they are, or their intentions which they have; it is enough for me that Christ is preached in every way. See here the subsequent advice and command that the Savior gives you, Matt. 23:3. Concerning the scribes and the Pharisees, who were crafty and godless teachers: All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not. Well then, friends, why always stand and hang so at the state of a teacher, whether he has grace or no grace. Let us only see if he preaches the true way to heaven. O friends, there can well lurk a great deceit of Satan under that. d: It is in the utmost dangerous to judge of the state of the teachers, and that well: 1. Because they have no ground thereto, no calling, no authority to have, as said above. 2. Because lawful teachers, who are lawfully and divinely called, are great and high persons, servants of God, and dispensers of His mysteries; 1 Cor. 4. Ambassadors for Christ's sake, 2 Cor. 5. Overseers, stewards, anointed of the Lord, Ps. 105:15. Now is it not dangerous to touch those so roughly? 3. The more because God warns so emphatically against it, and takes it so highly, Ps. 105:15. Touch not mine anointed, and do my prophets no harm. He that toucheth you toucheth the apple of my eye, Zech. 2:8. 4. Because one so easily can miss in his judgment, and condemn a true godly teacher, which is terrible. e: Because that is a work of sorrowful, harmful, damaging, and noisy consequences. 1. If I judge for myself that a teacher has no grace, then I can for myself have little use of him; he is after all blind in my judgment, he knows and understands the way not; one cannot rely on him, one hears him not or little, and if one hears him, hears him with a prejudice, and so one cuts off the way for oneself to be able to receive any blessing under his word, and does oneself harm. a great deceit of Satan, do you not see that friends? 2. A teacher is a public person, must not only edify us but also others; one deprives others, especially the slightly knowing and simple, of that; the teacher has no grace, has no spiritual light; thereby the heart of those poor people is also corrupted, who also hear a teacher not or little, fly everywhere to seek bread, often run from a full well to a quite shallow one; the congregations fly through one another, and become confused among one another; exalt the teachers yes, but have no blessing under them, yes must have no blessing under them; if one has blessing under them, then one does not stand well; there lies all the usefulness that such a teacher could do. Well friends is one then so blind that one cannot see that that is a work of Satan, that through that way the blessing is taken away, and many capable and alert, yes sometimes the best and most faithful teachers, their service is made useless. o! what shall those have to answer who are guilty thereof. 3. That evil becomes worse from time to time and creeps more and more into the Church. In my youth that was not so bad, afterwards one has taken somewhat more liberty herein, now that is so bad that there are hardly any preachers who do not lie under prejudice with one or the other parties. Great men who have previously performed their service in God's Church with much blessing, their service is now besmirched and made useless for a great part. The most ignorant and incapable often usurp that piece most, who know the preachers as with a gold scale to weigh, and know immediately what preachers are converted and unconverted; one knows nowadays no more how one must preach to give people pleasure. So one plays with God's servants and with the holy service, o! what shall become thereof yet, and what shall be the end thereof. Meanwhile God who hears and sees that. Is that a matter that can be pleasing to the Lord, so I would gladly confess that I do not understand it: I know it very much that God might once show the contrary in a visible way.

XXIV. I have been somewhat broad in that piece, it has lain heavy on my heart for long, it bursts my pen in this occasion; if it goes in the short to eternity, I had to unload my mind once to show that. I have nothing before but the well-being of God's Church in general; if it touches someone (as it certainly will do), let him not be angry or malicious, let him not come to slander or reviling: but let him calmly lay himself by the pieces, and judge whether I have right or wrong, and whether that is not a matter of the utmost importance. O that it might please God to bring that piece once rightly before the eye! sensible and calm godly see that well: but that so many others who call that earnestness and an understanding penetration in godliness, might also see that once, and lay it on their heart, be ashamed thereof before God, and seek to improve their defect, that would be my sigh and wish. But if that does not please the Lord, He is the Lord, if it seeks to bow under the dispensation of His all-wise Providence. If I am placed in that instruction in misfortune, and therefore crooked, and seen from the side, I shall seek to be comforted thereby, and also seek to commit that matter to God.

I. Here one may bring into consideration why the Savior here falls upon Peter alone, as it were, weighs and examines him concerning his love for Him, and not also the other disciples? Answer: 1. That, because He held Peter more suspect in that matter than the other disciples—no, He was the searcher of hearts and knew very well how Peter stood in that matter, see verse 17. 2. Also not, because He wanted to make Peter suspect among the other disciples concerning that. 3. But one might think that Jesus does that here concerning Peter: a. Because Peter was one of the most beloved disciples of the Savior, Galatians 2:9. b. Because Peter had boasted himself above the other disciples in that matter, see Matthew 26:33/34/35. c. Because perhaps Peter, through his impetuous, hasty, passionate, and changeable temperament, had given the most reason to doubt the sincerity of his heart in this. d. Above all, because Peter had made himself horribly suspect above others through his sorrowful fall and terrible denial of his good Master, and that with cursing and swearing, see Matthew 26:70/71/72/73/74. e. Because Peter, above the other apostles, would have to endure much for the Lord and be brought into heavy trial, see verses 18/19. Therefore, Peter above others might well examine himself thoroughly in that matter, for without that he would not be fit for it. f. Because the Savior, through this weighing, would give Peter opportunity to declare himself concerning his love for Jesus before the ears of the other disciples, so that all prejudices which they might have conceived from his sorrowful fall might thereby be removed from their hearts. g. Because the Savior intended to confirm him anew in his office upon his sufficient answers, and to that end He had to ask him.

II. But let us see wherein the Savior examines Peter: concerning his love for Him: Simon son of Jonas, do you love Me more than these? So we must see what it is to love Jesus, then why Jesus examines him precisely concerning that matter.

III. We must first see what it is to love Jesus; that is a matter of the utmost weight, on which our salvation and eternal well-being hang, see 1 Corinthians 13. If one is to truly love the Savior Jesus, the following belongs to it: a. That one rightly and well knows the Savior; the common proverb is, unknown makes unloved; where one does not know someone, one cannot love him; therefore, the Savior places so much importance on knowing Him, John 17:3. b. To it belongs high esteem for Jesus; when one loves someone, one esteems, one values, one holds him high: so to value Jesus above all that is in the whole nature, see 1 Peter 2:7. Psalm 73:25. Matthew 13. That precious pearl, for which one sells everything. c. To it belongs an actual seeking of Jesus; when one truly loves someone, one does not leave it at desiring him, but one employs all means to obtain him, one seeks him: so Christ, see Psalm 63:2. Song of Songs 3:1/2/3/4 and 5/6/7/8. d. Where one truly loves Jesus, one delights most in the enjoyment of His fellowship; when one is with the beloved object, then it is well, then the soul is content, then it is in its element: so also concerning Christ, see Psalm 73:28. Matthew 9:15. Song of Songs 1:4. Psalm 5:12. e. Where one truly loves Jesus, one wishes to be conformed to His image; when one truly loves someone heartily, what he is, what he has, and what he does is all beautiful and fine; one wishes to be and do as he is and does; love thinks no evil, says Paul, 1 Corinthians 13:5,7. So in the love for Christ: all is beautiful that is in and on Jesus, see Song of Songs 5:16. Psalm 45:3. One wishes to be like Christ, to be conformed to His image, see 2 Corinthians 3:18. 1 Peter 1:15/16. f. Where one truly loves Jesus, one also loves those who love Him, or those who have any relation to Him: that is so also in the natural; so in the love for Christ, see Psalm 119:47/97. Psalm 26:8. Psalm 1:2. 1 John 5:1. Psalm 139:21. g. Where one truly loves Jesus, one fears to grieve Him or to give Him any displeasure; one seeks to please Him and to obey His commands: that is so in the natural; that also in the love for Jesus, see this Genesis 39. Would I do such a great evil and sin against God? John 14:21. 1 John 5:3. See Job 7:20. Micah 6:6. h. Where one truly loves Jesus, one stands for His name, honor, and cause: that is so in the natural when one loves someone, see 1 Kings 22:8. So especially in the love for Jesus, Philippians 3:8. Philippians 1:20. Psalm 70:5. i. Where one truly loves Jesus, one gladly and much speaks of Him: that is so in the natural; what the heart is full of, the mouth speaks. So in the love of Christ; there is His treasure, there His heart, Matthew 6:21. Christ dwells in the heart, that is rooted in love, Ephesians 3:17. Christ also in the mouth, see Psalm 45:2. Psalm 71:8. j. Where the love for Jesus is true, there it is most aroused by the love of Christ: that is so in the natural; our love is most aroused by the love of the beloved object: cos amoris amor, love is the touchstone of love. So our love for Christ, Song of Songs 6:5. Song of Songs 2:7. 2 Corinthians 5:14/15. 1 John 4:19. k. Where the love for Jesus is true, one loves Jesus not only in prosperity, but also in adversity, and in tribulation, and then indeed most, see Matthew 16:24. Matthew 26:33/35. Romans 8:35/36/37. Song of Songs 8:6/7.

IV. But why does the Savior now examine Peter concerning that matter? a. Why does He not rather rebuke Peter concerning his shameful and horrible denial, and that with reproof and cursing himself? a. Why does He not say to him: Well Peter, how dare you still come under My eye? Do you not remember what you have done concerning Me? Why does He not set before his eyes the curses and judgments of God? Why does He not say to him, do you not remember what I have said: He who denies Me before men, I will also deny before My Father who is in heaven, Matthew 10:33, to bring Peter thereby to a sight of his horrible deeds, and thereby to make him small and humble. b. Answer to that: 1. That Jesus could have done. 2. Yes, He could have cast him out as an unworthy from His fellowship. 3. He has often rebuked and punished smaller faults in His dear children severely. 4. But the Savior does not do that here concerning Peter. It is remarkable that one does not read that the Savior not only here but never or nowhere concerning Peter has done that. But after his horrible sinful fall, always showed signs of love to him, even above the other apostles, see Mark 16:7. And why that? I. To show thereby His grace and mercy. II. To show how great sins and weaknesses He can bear in His beloved. III. How great sins and faults can still coexist with grace. IV. The Savior knew that he had not done that out of malice, but out of weakness, and that by a sudden overfall, and not so much with his heart as with his tongue he had sinned. V. Jesus knew very well how bitterly that sin had fallen to Peter, and with what hot tears he had wept over it, and how he had humbled himself over it, see Matthew 26:75. Now Jesus will not break the bruised reed, nor quench the smoking flax, Isaiah 42:3. VI. That sin, how great and heavy, Jesus had already forgiven him, and therefore He will not bring it under his eye again. VII. Jesus would not remain long here on earth with His disciples; He would appear to them but seldom, and therefore He will not grieve them or make them fearful before Him. VIII. The great matter was only whether Peter loved Jesus, and then it was all well; love covers a multitude of sins, 1 Peter 4:8. Peter was forgiven much, because he loved much, Luke 7:47. b. But since He wanted to examine Peter concerning that, why does He do that precisely concerning his love? Why not concerning his knowledge? Peter, do you know Me? Why not concerning his faith? Do you believe in Me? Why not concerning his hope? Do you hope in Me? Why not concerning his obedience? Are you obedient to Me? Why precisely concerning love? Answer: a. Jesus had examined Peter concerning his faith, Matthew 16:15/16. b. Love is the principal chief virtue of Christianity, and as the soul of all virtues, see 1 Corinthians 13:13. If one has everything, if one lacks love, then it is all wrong, 1 Corinthians 13:1-3. That is the fulfillment of the whole law, Romans 13:8,9,10. What wonder then that the examination falls on that. c. Peter had made himself most suspect concerning that matter through his denial of Christ; the Savior wants to give him opportunity through those questions to declare himself amply concerning that matter, before the ears of the disciples, to remove thereby all the prejudices that they might have conceived from it out of their hearts. Why one does not read that his fellow disciples ever reproached him with that. d. Among all the virtues of a Christian, there is none so recognizable and that can be so easily known as love. Where it is true in the heart, oh there it cannot remain hidden; it shows itself in everything and bursts out everywhere; I can judge better of the sincerity of no virtue that is in my heart than of my love. The Savior knows that, and therefore He examines Peter concerning that. Moreover: e. Peter would be restored in his apostolic ministry, but now, that is the principal thing required for it. If someone does not love Jesus, then he is not fit for a Christian, but much less for an apostle. And therefore the Savior examines him first concerning that matter, before He restores and confirms him again in his office. And therefore the Savior examines Peter precisely concerning that matter.

V. But let us see the manner and way in which the Savior examines him here, which is very rare and well worthy of being investigated once. The Savior first asks Peter: Do you love Me more than these? And after Peter had declared himself openly on that, the Savior brings two more times to him: Do you love Me?

VI. The first question that Jesus here puts to Peter is: Simon son of Jonas, do you love Me more than these? a. Principally as the other disciples who were present there, as there were Thomas, Nathanael, James, John, and two other disciples, see verse 2. b. The sense of the question is not whether Peter bore greater love to Jesus than they bore to him, or whether Peter loved Him more and higher than he loved his fellow apostles, or loved Him above them. But the sense of the question is: Do you have more and greater love for Me than those other disciples have for Me? Does your love for Me surpass the love that those other disciples have for Me? Does your love for Me stand out above all of theirs? c. Thus the Savior presupposes that both Peter and all the other apostles loved Jesus, and that was a true truth, which the Savior could well presuppose. Judas alone had fallen away; he was a devil, but all the others had remained faithful, even in the heaviest persecution. d. But the question is comparative: Do you love Me more than these? e. That is a remarkable question that Jesus here puts to Peter, someone will think. a. For how could Peter know the heart of his other disciples? How could he measure the greatness of their love for Jesus? How could he judge the disposition of others? No one knows what is in man except the spirit of man that is in him, 1 Corinthians 2:11. b. Moreover, if Peter had already thought that of himself, or had known that, how would he have dared to say it in the presence of the other disciples? Would he not have exalted himself above them? Would he not have shown his great imagination of himself openly before them? Would he not thereby have despised and scorned his fellow brethren? And would he not thereby have drawn their hatred and displeasure upon his neck? How then this question from the Savior? c. But that question is not so strange as it seems; Jesus who was the highest wisdom knew what He did, what and how He should ask. a. The virtues that someone possesses are often recognizable from their fruits, Matthew 7. Especially love is recognizable and shows itself often outwardly, and cannot well be held in; it showed itself in the great love that Jesus had for Lazarus, openly through His tears over his death, John 11:36. Yes, even the degrees of love often reveal themselves outwardly; who has the greatest love, see John 15:13. Song of Songs 8:6/7. b. Jesus knew well how Peter had stood concerning that matter; He wants to examine whether he still stood so; Peter had more than once given to understand through his words or deeds that he loved Jesus more; He wants to see whether he still stood so high, or whether he now sailed a lower sail after his sorrowful fall. And so that question of Jesus: Simon son of Jonas, do you love Me more than these, could have its aim: Or: 1. On Peter's usual earnestness and impetuosity, whereby he was ordinarily the first in speaking or doing when there was something to speak or do for Jesus; thereby he seemed to think or say that he loved Jesus more than the other disciples. It is as if Jesus through that question wanted to bring that to his mind and thereby ask him whether he was still that same man, still had the same high thoughts of himself, or whether experience and time and his sorrowful fall had now taught him otherwise, whether he now saw clearly that it was all no pure love and earnestness, but that much impetuosity and sinful impetuosity had intermixed, and therefore it was not so broad with him as it seemed. 2. Or rather the Savior looks in this question to Peter on the history Matthew 26:33. There Peter had in substance said enough: Though all shall be offended because of You, I will never be offended, verse 35. Though I should die with You. Jesus through this question brings that to Peter's mind once, rebukes him gently over it. Examines whether he is still that same man, still has the same high thoughts of himself, and thinks still that he is so much better than the other disciples. Or whether he now through his sorrowful sinful fall has learned to know himself, and thereby to think otherwise of himself, or whether he now sails a lower sail: Therefore this question: Simon son of Jonas, do you love Me more than these? Are you still that man? Or do you now know yourself better? 3. It can also well be that the Savior in that question also looks on the history Matthew 26:51. There we see that when they took Jesus prisoner, Peter alone of all the apostles drew his sword, wanted to protect his Master, and cut off the ear of the servant of the high priest. Therein Peter seemed to want to show that he loved his Master more than these. If the Savior with regard to this case puts the question, then the sense is: Peter, what do you want to say with that now, that you alone drew your sword, wanted to protect Me, and the others did not follow your example? Do you want to say thereby that you love Me so much more than these? Or do you now know that one cannot always judge from someone's great impetuosity or impetuousness concerning the greater or lesser degree of someone's pure and unfeigned love, and that often the greatest love goes accompanied with the least impetuosity outwardly? 4. Or who knows whether the Savior in that question does not have an eye on the history that is related in the 7th verse of our text chapter. There it is related that when the disciples who were in the ship noticed that it was Jesus who stood on the shore, Peter alone casts himself into the sea, swims to land, while the other disciples come to land with the little ship, verse 8. Thereby Peter seemed again to show that he loved the Savior more than these. If the Savior with regard to this case puts the question, then the sense is: Peter, what do you want to say with that now, that you cast yourself alone into the sea to come quickly to Me, and not with your other disciples? Do you want to say thereby that you love Me so much more than these? Or do you now know that one's great love can be pure, even if it does not show itself so impetuously outwardly, and that often a greater love is accompanied with less impetuosity? 5. The very learned Mr. Lampe is of the opinion that this question from the Savior to Peter serves to admonish him of his duty. Peter had sinned very heavily against the Lord through his sorrowful fall, and much more heavily than the other disciples; God/Christ had forgiven him that sin, and consequently forgiven him more than others. Well consequently, there lay a greater and heavier obligation on him than on the other apostles to love Jesus, and to love Him more, see Luke 7:47. For he who is forgiven much loves much, and he who is forgiven little loves little. So here concerning the question: Simon son of Jonas: Do you think of your obligation? Do you think of such a much greater obligation that lies on you above your fellow apostles? Do you fulfill that well? Do you indeed love Me more than these, as is your duty? How do you stand in that, Simon? That is certainly a sweet and dear thought, which we do not want to reject entirely; only it seems to us somewhat in the way to be unable to incline entirely to it: I. That it seems somewhat far off. II. That then the answer of Peter to that question does not satisfy, for Peter dares not say that. III. That the Savior also in the sequel drops that comparison, and only asks simply whether he loved Jesus, which He would not have done if that had been His principal aim. IV. That the Savior takes complete satisfaction with this answer of Peter, namely although Peter did not love Jesus more than these, as long as he loved Jesus, for thereon He confirms Peter continually in his office.

VII. But after Peter had answered that question with: Yes Lord, You know that I love You. The Lord Jesus brings twice more to him: Do you love Me? a. Why that, since he had already examined him concerning that, why does he do that precisely concerning his love? The first question was: Do you love Me more than these? Peter had answered that narrowly: Yes Lord, You know that I love You. Thereon Christ had confirmed him for the first time in his office, but now the Savior asks Peter above that for the second time: Simon son of Jonas [son], do you love Me? Here is a great change in the question of the Savior; before it was: Do you love Me more than these, now it is only: Do you love Me? Why then this change? We answer that the first question from Jesus to Peter was suited to test whether he was still the same man, and still had such high thoughts of himself above his fellow disciples. But now the answer of Peter had clearly shown the opposite, and that he was now a wholly different man, that he now struck a much lower tone, that he was healed of that sickness, and therefore that test question was no longer necessary. The Savior now asks simply: Do you love Me? b. But let us also see the second answer of Peter thereon: He answers thereon with the same words: Yes Lord, You know that I love You. It seems to me that one can guess from the thread of the history, as it appears here, probably: a. That Peter already before that second question from Jesus was somewhat at a stand. b. That Peter over that second question is extremely astonished, because he had already answered that question openly and sufficiently. c. That Peter on that second question from Jesus begins to fear that the Savior held him and his love suspect. d. Yes perhaps he is thereby afflicted with heavy anxiety whether his confession was not well false, and whether he herein was not again deceived by his heart. e. Peter seems to have descended again into his own heart, and to have examined himself narrowly concerning that matter, and how Peter herein concerning is examined, he can nevertheless find nothing else; yes, the more he examines more concerning that, the more he is convinced of it by himself. f. Consequently he holds fast to his first confession, however he might be tossed. g. Peter is strengthened therein that the Savior has now confirmed him twice on his confession in his office; that was a heart under the belt; Christ could not have done that if He had not believed of Peter that he loved Him. h. It could nevertheless well have been that that second answer of Peter was already somewhat faint, and that it came out somewhat faltering. As if he said: I believe Lord, help my unbelief, Mark 9:24.

VIII. Yet let us see how our apostle conducts himself on the third question from Jesus to him: Jesus, after two answers from Peter, and after He had confirmed him the second time in his ministry, puts a third question to Peter, and that again with the same wording as the last: Simon son of Jonas [son], do you love Me? Then Peter conducts himself thereon, that tells us the evangelist: Peter was grieved because He said to him the third time: Do you love Me? And he said to Him: Lord, You know all things, You know that I love You. a. Peter is grieved because He asks him the third time: Do you love Me? a. The root word λυπέομαι says to be grieved, inwardly heartily grieved. It is used of the grief of Herod, when the daughter asked for the head of John, Matthew 14:9. Then the grief of the disciples, when Jesus makes known to them that one of them would betray Him, Matthew 26:22. Of the grief that takes place in conversion, 2 Corinthians 7:11. b. But why is Peter grieved on the third question from the Lord Jesus? 1. Peter seems not to be able to understand the matter; he knows not how it is with his Master, to ask three times, and continually the same, and that after Peter had declared himself openly once and again concerning that matter, and had appealed concerning that to his own consciousness. It is as if Peter wanted to say: Well my good Master, have I not declared myself concerning that matter? Have I not declared myself enough concerning that? I can declare myself no otherwise concerning that matter. 2. Peter has through that three times asking, more than could become fearful that Jesus held his love suspect, as if Jesus thereby wanted to say: Peter, is it true? Do you know that well? May I believe that? May I be completely at rest on that? Well, now that could not but bring a great pain to Peter, that Jesus, whom he loved so heartily, held his love suspect. 3. Or Peter could perhaps think therefrom that there was some real and stumbling defect in his love; that Jesus saw well, but he did not see, and that his Master wanted to bring him to a closer examination through that three double question concerning that matter, so that he might see that, and that he after examination could not become aware of it. 4. Or Peter is here perhaps reminded of his sorrowful fall, and that he thereby concerning that matter had given great cause and real causes for that thought and suspicion. He thinks perhaps: See there now the consequences thereof; that have I brought upon my own neck: woe is me that I have sinned so. 5. Yes who knows whether no doubt has arisen in his heart, and whether the doubts that were already somewhat in his heart before have not been wonderfully strengthened by that third question. Whether his whole confession, which he had now made twice concerning his love for Jesus, might not well be false or at least abusive. Peter knew no better, or he spoke the truth: but he could think here perhaps: my heart is deceitful, it can deceive me in this; I have had thorough experience of that; it could be so again. Jesus my great Master knows that; He perhaps wants to point that out to me through that three double question concerning that matter. Similar herewith the anxiety and anxious question of the disciples, when Jesus had said: One of you will betray Me; none of the good disciples was conscious of that in himself, nevertheless each became anxious and suspicious concerning himself, and asks: Is it I Lord? Matthew 26:22. And if that had once been so, was that not a matter of grief for him? Then he was still outside Jesus' fellowship, then he was still in the natural state, then he went eternally lost, 1 Corinthians 16. He who does not love the Lord Jesus is accursed: Maranatha. 6. Peter who can from that three times asking of Jesus have conceived that perhaps something bad and something sorrowful was impending for him again, and whether he would not perhaps be brought again into a heavy temptation and to a heavy fall. The Savior had in that night when Peter betrayed Him also warned him three times, and repeated it; thereon nevertheless his sorrowful fall followed. Now the Savior asks Peter again once, twice, the third time concerning that matter; Peter is grieved, and thinks perhaps: Dear God, what is behind it? What will happen again? What heavy temptation is impending for me again? Who knows to what I will make myself guilty again? Is it now ruined again with me, so is it done with me forever, etc. Thus Peter is grieved, and falls into great tossing concerning his state of grace, and hardly knows what he shall think or say. 7. See Jesus lays here meanwhile in what great affliction, trial, and lingering God and the Lord Jesus can bring His dearest children, especially when they have sinned heavily, and that to their benefit and best. b. Yet however Peter, through that third question might have been cast down, Peter recovers again, he takes courage again. And said to Him: Lord, You know all things, You know that I love You. Thus Peter ascribes to the Savior: a. An absolute omniscience. 1. Before he had only said: You know that I love You, but now he says: You know all things, namely those in heaven, on earth, in the sea, and in the abyss; all that is in the whole nature, compare herewith Psalm 139:2. Hebrews 4:13. 2. That Peter with ground could say to the Lord, thereof he had had manifold proofs, in that time that he had conversed with Jesus; was completely convinced thereof. 3. Thus he acknowledges thereby that Jesus was the true God, for omniscience is a divine property, which without blasphemy may not be ascribed to any creature. b. Not only, but Peter repeats thereon his confession for the third time. And says again: You know that I love You. It seems to me: 1. That Peter here will have descended again into his own heart, and occupied himself again narrowly concerning that matter. 2. That Peter, however he examined himself more narrowly and more concerning that, however he is more and more convinced of it by himself. The more he examines, the clearer he becomes convinced that it is so. 3. That he thereby wrestles free of all difficulties and doubts, and believed nevertheless of himself that he loved Jesus. 4. That it is just as if Peter said: My good Master, though You ask me concerning that matter a hundred yes a thousand times, I can say or confess nothing else; it lies so on the ground and on the bottom of my heart; I am not conscious otherwise of myself; I must indeed speak after my heart and conscience. 5. I appeal in this to Your divine omniscience; You know my heart and my inward disposition; You see me, You test my heart, that it is with You, Jeremiah 12:3. 6. Wonderful steadfastness in Peter! Who in so much temptation, in so much trial, in so much wrestling, in so much tossing, nevertheless has been able to remain standing, and has been able to overcome all. Peter must have known himself very well in this, and by the enlightening grace of the Holy Spirit, well and well seen through, that he dared to hold standing so long against Jesus. 7. Meanwhile, thereto much will have helped that the Savior now had confirmed him twice on his confession in his office; that was a heart under the belt; Christ could not have done that if He had not believed of Peter that he loved Him. 8. Thus we see the great agreement between Peter's fall and between his restoration. I. Peter had denied his Master three times; here he confesses Him now again three times. II. Peter had denied his great Master three times with cursing and swearing. Here he confesses Him again three times as with an oath, and with a triple appeal to Christ's omniscience. 9. That was now truly enough to put his fellow disciples completely at rest in that matter, and all prejudices that they had conceived from his fall, even if they had shot deep roots in their hearts, to remove from the hearts of them. And that the more, because they in this also had not remained entirely without guilt, for they had all fled, and had all left Christ. But enough of that matter.

IX. But let us very briefly say yet a word concerning the three double confirmation with which the Savior confirms Peter three times in his office. Feed My lambs. Tend My sheep. Feed My sheep. So we have here: a. The objects concerning which Peter had to do something; those were lambs and sheep. Understand thereby the elect. The elect from the Jews and from the Gentiles, and that perhaps younger and older godly ones, who generally appear under that name for reasons of agreement. But we do not expand those things. b. What Peter had to do concerning that; that was to feed and tend them. If we had desire and it were necessary, many things could we say here concerning that, but that is not now our aim. Briefly: By that feeding and tending of those sheep and lambs is understood here the whole ministry of the teacher's office and of the apostleship, with all that belonged to it, see Ezekiel 34. Ephesians 4:11. 1 Peter 5:2. Etc. That all the Savior lays here on Peter's shoulders, and restores him thereby in his apostolic ministry, which he had made himself unworthy of through his fall. c. That He repeats here three times, and that: a. To assure him thereof more fully, and so that he could be at rest thereon. b. To lay the weight of that ministry more in its force on his soul. c. To make him more willing and faithful in the taking of that office. d. Because he had denied that office three times and laid it down, so he must also be restored therein three times. e. To convince his fellow disciples more certainly thereof, that he was confirmed again by the Savior in his ministry, and that they could accept him with more rest as such, and thereby recognize him. f. And all that the Savior does thus on that confession of Peter that he loved Jesus. That is the whole foundation on which the great Savior builds the whole structure. And that is no wonder; that is not only a necessary requirement in a godly one, but especially in a teacher, and above all in an apostle as Peter was; they must above all love Jesus. a. For if they do not love Jesus, how will they love His sheep and lambs that bear His image? b. If they do not love Jesus, how will they have much desire to do and suffer for Jesus, and for the interest of His kingdom? c. If a teacher does not love Jesus, he is still outside grace, and is as blind as a mole in all those things that concern the essence of grace, and how will he then be able to feed and lead therein? d. If a teacher does not love Jesus, what access does he have to God, and what ground does he have to believe that his prayers will be heard? John 9:31. e. He who does not love Jesus is at bottom of his heart an enemy of God, of Christ, and of the godly, and what good have they to expect therefrom? On the contrary, how much harm to the cause of God and that of Christ, see Ezekiel 34. f. A teacher who loves Jesus has the same interest with Him; God's cause, Jesus' cause, that is his cause. And therefore he will manage it the more earnestly. g. When a teacher loves Jesus, then he has experience of the whole dealing of the soul with God, of the dealing of God with the soul, of the leading of God with His children, etc. And then he can speak thereof more heartily and experientially, after the heart of the true godly, etc. But enough concerning that matter; if we now wanted to make practical remarks therefrom, where would we begin and where end? But we have here, according to our remark, already been much too long.

I. The Greek word πειρασμός has in general two meanings and significances. Sometimes it is taken in a good sense, and then it means examining and testing; see among others Job 6:8. Rev. 2:2. 2 Cor. 13:5. Heb. 11:17. Heb. 3:8. Gal. 4:14. But most times it is taken in a bad sense, and then it means tempting, enticing to sin, as it is in very many places; see but among others Luke 4:13. Matt. 26:41. etc.

II. According to these two meanings of the Greek word, the word also speaks of a twofold temptation, namely of a good temptation and of a bad one.

III. As regards the good temptation, here we note but briefly: 1. That the nature and character of that temptation consists in an examination and testing, whereby through some ways or means one examines and tests what is in someone's heart; see Gen. 22:1. Ps. 139:23. 1 Pet. 1:7. 2. The author of that good temptation is God. See this Gen. 22:1. Exod. 15:25. etc. 3. The means that God uses thereto are many and various; among others, a: great signs of His power, as the thunders and lightnings on Sinai, Exod. 20:20. b: Severe and hard commands, as in Abraham Gen. 22:1. c: Great and severe chastisements, as the forty-year wandering in the wilderness; see Deut. 8:2. d: Great blessings and benefits, which God bestows on man, as the manna in the wilderness, Exod. 16:4. e: False prophets, who would do great signs and wonders, Deut. 13:3. f: God's forsaking, and withdrawal of His gracious influences. See this in Hezekiah 2 Chron. 32:31. 4. And the end that God has therein is: a: The honor of His name. b: The benefit of His people, Heb. 12:6-11. c: To discover and make them known: 1. To God, who indeed sees them well from within and without, Ps. 139. Heb. 4:12, but to discover and make them known. 2. To themselves. 3. And also to other people. Thus through the temptation is made known the greatness of Abraham's faith Gen. 22:12. Job's patience, etc. 5. This temptation is called a good temptation, because it is all good; it is good in its cause, in its nature, in the means, in the end.

IV. As regards the bad temptation, here we also note but briefly: 1. That its nature and character consists in a drawing away and enticing to sin; see James 1:14,15. 2. The effective causes of this temptation are our spiritual enemies, the Devil, the World, and our own flesh; but we do not expand on that. 3. We call this temptation a bad temptation: a: Not because it is all bad, it often serves well for the honor of God, and for the benefit of the godly; see 1 Pet. 1:7. James 1:2,3. b: But we call this a bad temptation because the nature of the temptation in itself is bad; because the master-workers of the same are bad and wicked; because the means they use are bad and wicked; because its end and aim is bad.

V. But as the petitioner now prays, lead us not into temptation, he seems to presuppose that God does sometimes lead His children into temptation. If that never happened, he would not need to pray against it, and that is true. 1. God is the leader of His people and children. See this Ps. 73:24. And Ps. 143:10. Rom. 8:14. Heb. 12:2. 2. God marks His children as a Father, He does sometimes lead His children into temptation. Thus He led His Son Jesus Himself; see Matt. 4:1. 3. He leads His children sometimes into the good, and sometimes also into bad temptations, for His providence goes over all things. 4. But let us see how and in what way God leads His children into the good, and how into the bad temptations; therein is some distinction. a: In the good temptation God leads thus, that He first works the good temptation, prepares it; and when He has marked and prepared it, then He leads His children into it, brings it upon them, and makes them undergo it. b: But it is quite otherwise when God leads us into the bad temptation. 1. That bad temptation God Himself does not work, that God cannot work, that fights against His holy nature, Hab. 1:13. He is too pure of eyes than that He could see evil, He cannot look upon the perversity of the spirit. See James 1:13. Let no one, when he is tempted, say, I am tempted by God, for God tempts no one to evil: but that is worked by the Devil, the World and our own Flesh, as said above. 2. But when that bad temptation is worked by the spiritual enemies, then God does sometimes lead His children into it, and that then gives us to know, I. In general God's governing providence concerning the evil of sin; that we see clearly and plainly in the selling of Joseph, Gen. 37 and 50:20, and in the death of Christ Acts 4:27,28. II. In particular, God is said to lead into the bad temptation, 1: When He exposes His children to that evil temptation, and lays them open; thus Christ in the wilderness Matt. 4. 2: When He lets the Satan loose upon them, as upon Job, Job 1 and 2. 3: When He presents to them such objects, which in themselves are not evil, but which give occasion to sin to their sinful nature; as Bathsheba to David, 2 Sam. 11. 4: When He pleases to withdraw the influences of His Spirit from them; as in Hezekiah, 2 Chron. 32:31. 5: When He works their natural actions, but leaves the evil in them. 6: When He punishes sin with sin; thus God punished the adultery of David with the murder of Uriah, 2 Sam. 11.

VI. But that teaches us the Savior now to pray against: Lead us not into temptation. It comes here to the sense of this petition, and what temptation it is that the Savior wants us to pray against.

VII. We also think the good temptation, insofar as it contains a sad evil for us, that we may and must pray against it in a certain respect: That appears to us 1: From the petition itself, which is general, Lead us not into temptation; now there are other good temptations, they are not excluded here. 2: That appears from the constant practice. Good temptations are prayed against, insofar as they contain a sad evil in themselves. But friends, a: What do we call good temptations? Those that come from God, that God brings upon us through various ways or means, as signs of His great and divine power, through severe and hard commands, through severe blows and chastisements, as there are wars, pestilences, dear times and famines, storms, floods, and a thousand other misfortunes, particular crosses and adversities etc., through false prophets, through spiritual forsakings etc. This we indeed call good temptations, which come from God. b: But have the godly not prayed against those temptations at all times? Could someone deny that? Is the whole Word not full thereof? See thereof in particular 1 Kings 8:31-53. etc. c: Has God Himself not commanded that, to pray against those temptations, and has He not promised blessing thereon? See among others Ps. 50:15. Call upon Me in the day of trouble, and I will deliver you. d: Is it not still our daily practice, to pray against those temptations, and do we not consider ourselves thereto most extremely obliged? When God visits us in our persons, do we not pray against those temptations? When God visits us in our families, when God visits us in our places, in our Land, in the Church, do we not pray against those judgments? Do we not do that in particular? Do we not do that with our families? Do we not do that in the public assembly with God's people? Are not whole days of prayer instituted thereto in times of need? And what is the substance of our prayers on such days other than to pray against those temptations? Tell me then once, How can we say there that we must not pray against those good temptations which come from God. e: Are all those good temptations no judgments and no severe chastisements, which God brings upon us for sin? Are they not, considered in and upon themselves, a sad and bitter evil, and signs of God's displeasure? And may and must we not pray against them? See Acts 8:22. f: That requires even our created nature. It is natural and created in man, that he has an aversion to all that is painful and harmful, that he desires to be free thereof; now thereto there is no better means than prayer, Ps. 50:15. Acts 8:22. See there (in our judgment) clearly proven, that we may not only, but must pray against the good temptations which come from God.

VIII. But the matter that it principally concerns is, how we must pray against them; namely not generally, not absolutely: but with limitation and conditionally, that God please to deliver us from those temptations, if and insofar as it can consist with the honor of God's name, with the well-being of the Church, and with the greatest benefit of our soul. 1. We must make a distinction in those temptations, between the temptations in themselves, and between the holy ends, which God has therein. That distinction teaches us to make Paul Heb. 12:11. The temptations in themselves are a sad and painful evil, and signs of God's displeasure; insofar we may and must pray against them. But as regards the holy ends, which God has therein, namely the honor of His name, the best of the Church, the salvation of our own soul, those we can, those we must, those we may not pray against. 2. All our prayers for bodily blessings are always thus conditional, under the aforesaid condition, ergo. 3. We have no promise in the Word, that we shall all our life be without those temptations; yes God has declared Himself contrary in His Word; see Heb. 12:6-11. Ergo, we could not pray and believe that; for we would then pray against God's revealed will, and therefore have no expectation of hearing, 1 John 5:14. 4. These holy ends, which God has in those temptations, are of infinitely more weight, than the bitter that is in the temptation, and may therefore not be hindered or harmed by the bitter, that is in the temptation, and therefore we may pray against them only insofar as the removal of the same does not harm those great ends. See there, how we must pray against them.

IX. But that for clarity's sake we may say briefly once, what we pray concerning the good temptations, when we pray Lead us not into temptation. Then we pray: 1. That God preserve us from those temptations, insofar as they include a sad evil, if that can in any way be brought into agreement with the aforesaid ends. See the prayer of the Savior in the Garden of Gethsemane, Matt. 26:39. 2. If we cannot be entirely preserved therefrom, that God moderate them, and adapt them to our strengths, not tempt us beyond our ability 1 Cor. 10:13. 3. If that also may not be, and the temptations must be very heavy, that God then increase our strengths, and enable us to bear them; compare 2 Cor. 12:9. Ps. 119. My soul cleaves to the dust, make me alive according to Your word. 4. That God sanctify all those temptations over the soul, and make them beneficial to her; compare Heb. 12:10.

X. But it is a clear and undeniable matter, that when the Savior teaches us to pray, Lead us not into temptation, that He then particularly aims at the bad temptation, which comes from the Devil, from the World, and from our own Flesh, and that we praying that God would not lead us therein, and certainly: 1. Those we may pray against with a wider heart. a: Because it comes from our evil and deadly enemies, who intend nothing but our ruin. b: Because they are purely evil, and abominable. c: Because our enemies therein intend nothing but our ruin. d: Because they are powerful and cunning, and their temptations often have much power on the soul. e: Because we in ourselves are weak, and have no strength and ability to stand in those heavy temptations, in us is no strength against so great a multitude, that comes against us. The spirit is willing, but the flesh is weak, Matt. 26:41. f: Therefore we pray, that God not expose us therein, that He not suffer us in that temptation. 2. But friends, although we may pray against that evil temptation with a wide, and with a wider heart, yet we must also not pray against them generally, and absolutely, but also with limitation and under condition, if it can be brought into agreement with the honor of God, and with the well-being of the Church, and with the greatest benefit of our soul. Reasons: a: Those bad temptations are indeed evil, in respect of the secondary causes; but not in respect of the first permitting cause. b: The evil enemies indeed have therein an evil end: but God has therein a good end, Gen. 50:20. c: The evil temptations have under God's wonderful governance, often the happiest and best ends: namely, God is therein often wonderfully glorified, His work is thereby often wonderfully advanced, and the souls of the godly are thereby often very exercised; see that in Joseph, in Job, in David, in Paul, in Peter, in Christ Himself. If that is so, How can we pray against them absolutely? d: Therein the godly have no promise, that they shall always be preserved therefrom. If they have no promise thereof, then they cannot pray that in faith unconditionally. Thus we see, that we may indeed pray against all the temptations, both good and bad; and the bad more than the good: but that we nevertheless may pray against neither of them generally, and unconditionally, and absolutely, but limited and conditionally.

XI. What we pray particularly with respect to the bad temptation, that is: a: That God please to preserve us therefrom if it can be, that we not come into the temptation, Matt. 26:41. Watch and pray, that you not come into temptation. b: If that cannot be, and we must come into the temptation, that it please God to restrain the Satan, to moderate the temptation, and adapt it to our strengths. See Job 1 and 2. and 1 Cor. 10:13. c: That God please to preserve us from such temptations, which are most dangerous for us, and which work most on our natural sins. d: If God also please to bring us therein, that they may gain no power over us, but that we may have grace and strengths, to be able to fight and wrestle against them, to be able to resist unto blood, fighting against sin. e: That if we might be overcome by our enemies, that God please to give us strength and grace, that we may not remain lying therein, but may rise again therefrom, Ps. 119. My soul cleaves to the dust, make me alive according to Your word.

XII. Meanwhile as the Savior teaches us to pray, Lead us not into temptation, He teaches us thereby: 1. That we must hate sin as the deadliest evil, and must fear and be careful therefor, Ps. 97:10. You lovers of the Lord hate evil. 2. That the spiritual enemies intend to bring us to sin, and thereto employ all their abilities, see 1 Pet. 5:8. The Devil goes about like a roaring lion, seeking whom he may devour. 3. That we must not esteem our spiritual enemies small: but well and truly know and acknowledge their power and cunning. It is indeed a power of darkness Col. 1:13. He is a strong armed one. 4. That we must not much provoke the spiritual enemies, and not without necessity engage with them in the fight, must not seek out the temptations, and not run into them. 5. That we must well know and acknowledge our weakness in this, must not rely much on our own strengths, but always suspect them, In us is no strength against so great a multitude, that comes against us. The spirit is willing, but the flesh is weak, Matt. 26:41. 6. That we must in this surrender ourselves to the divine leading and governance, with a heartfelt prayer, that He please to preserve us in all things, and please to provide for us in all things, Ps. 73:24. Ps. 143:10. But enough. The practice can easily be deduced therefrom.

Delivered on the occasion of the painful death of my worthy, beloved, and dear spouse,

ALETTA VAN MEERTEN.

Who fell asleep in the Lord on December 23, 1744.

Text, Ezekiel 24:16. Son of man, behold, I will take away from you the desire of your eyes with a plague.

Introduction.

These are remarkable words that we find in 1 Peter 4:17. For the time has come that judgment begins at the house of God: and if it first begins with us, what will be the end of those who do not obey the gospel of God? The God of heaven, who often brings heavy judgments over lands, peoples, and kingdoms, yes, sometimes over the entire world—see this in the Flood and the destruction of Sodom and Gomorrah. God's judgments most often begin with the godless and unconverted. This is to teach and warn them—see 1 Corinthians 10:6. And these things happened to us as examples, so that we would not lust after evil.

But there was a time when judgment would begin at God's house, at God's own people. This happens sometimes more often; God often bears much in His children and people, so that He sees no sin in Jacob and no transgression in Israel (Numbers 23). But when it goes too far and lasts too long, then He also brings His judgments upon them and begins first with them. What judgments has God already brought upon His people Israel in the wilderness before He destroyed the Canaanites? This is what God does to show that He is a holy God, who cannot tolerate sin even in His children, yes, less in them than in others. He is too pure of eyes to see evil; He cannot look upon iniquity (Habakkuk 1:13). God is not a God who takes pleasure in wickedness; the wicked cannot dwell with Him (Psalm 5:5).

Also, to deter the unconverted from sinning and to make them see that if God does this to His dear children, what they then have to expect—if it happens to the green wood, what will happen to the dry (Luke 23:31)? Yes, God's judgments sometimes begin with a single godly person and from there proceed to others. When the Lord was about to destroy the city of Jerusalem by the Babylonians, that judgment first began with the death of the godly King Josiah. Yes, with the godly prophet Ezekiel, or with his wife—see this in the read text words.

Son of man, behold, I will take away the desire of your eyes from you with a plague.

In the beginning of our chapter, we are told the ninth year, the tenth month, and the tenth day when Jerusalem would be besieged by the Babylonians—see verses 1-2. Then the terrible destruction of the city of Jerusalem, the temple, and the entire people is shown through the parable of a boiling pot—see from verse 3 to 15. Then the prophet receives another new revelation (verse 15). And the content of that revelation we have in our text, and therein it is shown how that terrible judgment would begin at his house: Son of man, behold, I will take away the desire of your eyes from you with a plague.

Let us pay attention to these two main things.

Namely: 1. To the announcement of the sorrowful judgment that God would bring upon the prophet's house. Son of man, behold, I will take away the desire of your eyes from you with a plague.

We will examine what end and purpose God had with it.

The first part, in which we encounter:

The first part.

The person who announces that judgment. To whom. And then, the judgment itself.

The person who announces that judgment to the prophet is mentioned in the previous verse; that was the LORD. 1. The Jehovah. 2. The true God, in contrast to the idols. 3. That gives some weight to the matter. a. It was no man who announced it to him, on which one can always not rely (Psalm 116: All men are liars). b. It was no other prophet who told him that on God's command, for one can also be unhappily misled there, as appears from the prophet in 1 Kings 13:18-24. c. But it was God Himself who revealed that to him. d. Not only that, but He appears here as the Jehovah, as the unchangeable, as that God who is what He is, not only in His promise but also in His threat. When that God, who was also the Almighty and powerful to fulfill all His speech richly and to resist His breach again.

But let us see the person to whom that judgment is announced, who is announced that (verse 15). The word of the Lord came to me, and in the text: Son of man. a. It is beyond all doubt no one else than the prophet Ezekiel: The prophet Ezekiel was: a. One of the captives taken to Babylon, who with the first captivity was taken to Babylon. b. He prophesied there among the Jewish people, while the prophet Jeremiah still prophesied in the land of Judah and among the Jewish people. c. He was a very great prophet, who received great and wonderful revelations from God, who received a great number of them, and who predicted very great and wonderful things. d. Though many of his prophecies are somewhat obscure, as all this is to be seen in his book.

This Jehovah God speaks to him here with the name of Son of man. a. The original word says as much as a child or son of Adam, a child or son of a man, a son of man, a child or son of one who is from the earth. b. That is a name: 1. That fits all people, Adam alone excepted, for all people besides him are all children of men. 2. This name is able to indicate with one: I. His origin, namely, from the earth, from the dust—see Genesis 2:7; 1 Corinthians 15:47-48. II. His lowliness; there is nothing lower and meaner than the dust, now from which his body is composed, to which he will return (Genesis 2:7 and Ecclesiastes 12:7). III. His frailty and perishability (Job 4: They dwell in houses of clay, whose foundation is in the dust. Psalm 9:21. Let the nations know that they are but men. IV. His small worth; what is of small worth like the dust—see Psalm 8:5. What is man that You are mindful of him. c. Yet this name Son of man is especially given to three persons, namely: 1. To the Messiah, the Son of man (Psalm 8:5), and countless times in the writings of the Evangelists. 2. To Daniel, who is also called by that name (Daniel 8:17). 3. But above all, our prophet Ezekiel is often, and almost always, called by that name, who is perhaps called by that name eighty or ninety times, and thereby addressed harshly by God. And why precisely this prophet is so often and above others called that, God the All-Wise will have had His reasons for that. d. And what reason other than to keep him small and humble. I. He was a great prophet, who enjoyed great, wonderful, divine revelations, who dealt familiarly with angels, yes, with God Himself. II. The prophet seemed thereby elevated above the rank of men. III. Ezekiel was a man who still had a sinful and corrupt heart, which could very easily have become exalted because of the excellence of the divine revelation—see Paul in 2 Corinthians 12. IV. Therefore, God addresses him repeatedly with that name, to remind him repeatedly that he was a man; yes, that he was an insignificant man, a man from the earth, a handful of dust. V. Yes, why would the God of heaven not thereby bring his insignificance to his attention, to teach him not to murmur against the Lord when the Lord would bring him that sorrowful judgment. It did not befit him, who was but a handful of dust, to contend with that God of heaven and earth against whom he had sinned. But to say to Him: He is the Lord, let Him do what seems good in His sight (1 Samuel 3:18). See there the person to whom that judgment is announced. The judgment itself. 2. But let us consider the judgment that is announced to Ezekiel itself. Behold, I will take away the desire of your eyes from you with a plague. In the announcement of that judgment, Jehovah God begins:

The word behold. 1. With the word behold: a. This little word, when it precedes something, is a sign that great and important things will follow, that unusual and rare things will follow. It is a word of attention, yes, a word of wonder. b. And such a little word certainly fit here. The matter that would follow would be: 1. Great and important, and that indeed for the prophet, how his wife, and in view of its significance for the entire people of Israel. 2. It would be a matter that was very unusual and rare. 3. It would be a matter that well deserved his attention and observation, and that when one notes: The matter itself that would happen, to whom it would happen, concerning whom it would happen, the manner in which it would happen, the significance that this event would have. 4. It would be a matter of utmost wonder. In it would be clearly seen that herein was the hand and the finger of God, God's sovereignty, that He does with the host of heaven and with the inhabitants of the earth as it pleases Him, that there is no one who can stay His hand or say to Him, Why do You do thus (Daniel 4). God's omnipotence, that everything and every creature is in His hand. His foreknowledge, that He knows all that will happen. His wonderful and adorable dealings with His dearest children. His inscrutable wisdom, and that His thoughts are not like our thoughts (Isaiah 55).

But the Lord shows to whom that judgment would strike, and in what person He would strike the prophet. It would be: The desire of his eyes. The desire of the eyes. a. The original word means as much as the desire, the delight, the pleasure, the enjoyment of the eyes, in which the eye takes much delight, pleasure, and satisfaction. Who that was. b. It is beyond contradiction that this must be understood here as his wife, the spouse of the prophet. That can not only be inferred from the name given to her here, but it appears clearly and plainly from verse 18, where it is shown that the judgment predicted here struck her. There are many things that make a wife lovely and cause her to be called the desire of the eyes in the eye of her husband. And indeed: 1. In general: I. Because she is created for the man (1 Corinthians 11:9). II. As his helpmeet, like one opposite him (Genesis 2:18). III. Because she is a gift and present from the Lord (Proverbs 19:14). IV. Because she is united to him in the closest way, one flesh with him (Genesis 2:24; Matthew 19:5). V. Because she is the honor and the glory of the man, and bears his image (1 Corinthians 11:7). VI. Because she is a crown to her husband (Proverbs 12:4). VII. Because she is the building up of his house (Proverbs 14:1). VIII. Because she is the bosom friend and the trust of her husband (Proverbs 31:11). IX. Because she is the wife of his youth and the companion in all his states and encounters (Proverbs 5:18; Malachi 2:15). X. Because in union with her husband, she is an image of the union of Christ with His church—see Ephesians 5:31. XI. Because she is a fellow heir of grace and life (1 Peter 3:7). 2. Yet some make her lovely and beloved to her husbands, and the desire of their eyes, through their great gifts and exalted qualities that they possess. I. Some through the beauty of the body; so were Job's daughters famous for that, so was Rachel and others. II. Some through their wisdom, like Abigail. III. Others through their kindness and affectionateness. That is a lovely wife. IV. Still others through their gracefulness in manners, and through their modesty. V. Again others through their capability to manage a household well and to govern it. VI. Again others, because they know how to adapt well to each other's temperament and let themselves be wisely guided by it, etc. 3. But above all, a godly wife is the desire of the eyes of a God-fearing man. I. Therein he sees not only his image, but the image of Jesus. II. She is with him on the same path to heaven. III. With her he can speak godly and consult. IV. She can pray with him and for him. V. She can be helpful to him in all his undertakings that he undertakes for God and His cause. VI. She can comfort and support him in all his sorrow and adversities, etc. 4. What it now was that made Ezekiel's wife the desire of his eyes, who can say that? It could be the first things, it could be the second kind. But above all, it is likely that it was godliness that was it, for that is indeed the greatest adornment of a woman (1 Timothy 2:9-10 and 1 Peter 3:3-4). And the prophet Ezekiel, who was a tender godly man, who would above all be in love with that. However it may be, his wife was loved by him and very tenderly beloved; that appears: I. Because she was the desire of his eyes. II. Because otherwise it would not have been such a great blow for him if God took her away from him. III. Because God would not otherwise have needed to forbid him his mourning over her so sharply—see verses 16-17. See there the person whom that evil would strike, and the person in whom God would test the prophet; it would be his wife, the desire of his eyes. d. That now aggravates the judgment and the trial of the prophet very much; God would strike the prophet Ezekiel. 1. Not in his goods. 2. Not in his honor and reputation. 3. Not in his office or ministry; therein he had to continue. 4. Not in his children, if he had any. 5. Not in his life, for death would have been his gain (Philippians 1:21). 6. But in his dear, worthy, and soul-beloved spouse, who was as dear and worthy to him as his own eye-apple, his greatest treasure on earth. It had to be: The desire of his eyes. y. But what would now happen concerning that? What judgment would the God of heaven now bring upon her for the trial of the prophet? God would take her away from him. a. God would not visit her with sickness and diseases, with accidents and other occurrences; that is already a bitter cross, but yet comforting if one may still keep her. b. But no! God would take her away from him. 1. Not by a long journey. 2. Not by imprisonment from enemies. 3. Not like a Henoch or Elias, who without death, with soul and body, were taken up by God into heaven. The same original word is used here, but it must not be understood here in that sense. 4. But God would take her away from him by a natural death, or by the separation of her soul from her body (Ecclesiastes 12: So that the body returns to earth, and the spirit to God who gave it). c. Truly a great blow for the prophet! Yes, almost the greatest that could be brought upon him; it was his greatest treasure that he possessed on earth; it was his comfort and support in his heavy and difficult ministry, and in all his adversities that he had. His foremost delight and companionship in a foreign land in Babylon, in the land of his exile and banishment. She was very deeply buried in his heart; she would be torn from his heart and bowels as it were. She would be taken away from him so that he would never see her again; he had to say farewell to her forever. Hard matter for the prophet! The judgment that God would bring upon her, He would do that with a plague. d. That aggravates now the trial. 1. It is true that a hasty and sudden death brings a godly person very suddenly and without much or long-lasting pain from time into eternity, and often with a thunderstorm ascends to heaven. 2. But it is also true that yet a sudden death sometimes appears as a judgment: I. Because one cannot even prepare oneself so suddenly for such a great change. II. Because one cannot well prepare oneself for it. III. Because the heart of the surviving loved ones cannot be torn away from it so suddenly, as well as when one foresees it long in advance. IV. Because that had to happen precisely through a plague, through an extraordinary plague, that seemed somewhat contemptible and shameful. f. One can think how the heart of the prophet must have been disposed upon hearing these things. 1. He would thereby be as deathly alarmed, disturbed in his soul, grieved to the innermost of his heart; his sinful and corrupt heart may have risen against it and perhaps wanted to contend with the Lord about it; and if he had had his way, who knows what tears that would have cost him, and how his distressed heart would have burst out through bitter complaints, so that it would have pierced through the air and clouds. 2. But another bitterness upon the bitterness: he may not weep, no tears shed; he may not lament or mourn; but he must suppress all this. See God's express prohibition concerning that (verses 16-17). 3. The prophet carried that out manfully—see verse 18. And I did in the morning as I was commanded. The prophet was silent under all this and submissive. He restrained his body and brought it under. He bent like a reed under God's commanding will; he was silent with Aaron; he said: I am mute, I will not open my mouth, for You, O Lord, have done it. Who does not see that the prophet did not do that in his own strength, or could not do it in his own strength: but that he must have received strength and grace from God for it. When God requires extraordinary things from His children or from His servants, the prophets, He usually gives them grace for it. When Paul was under that heavy temptation, that he had a sharp thorn in his flesh, and an angel of Satan who buffeted him; God gave him sufficient grace, and God's strength was made perfect in his weakness (2 Corinthians 12:7,9). See there the words explained, the heavy judgment that God announces to the prophet.

The second part.

But let us proceed to the second part and examine what end and purpose God had with it. God's end and purpose in this event could have been twofold, namely principal or less principal. God's principal end in this event has been: a. To show the people of Israel therein how He would take away from them all that was desirable, that was most pleasing in their eyes, like their city of Jerusalem, their temple, and all that was dear and worthy to them, just as He took Ezekiel's wife away from him. b. That He would do that very suddenly and unexpectedly, just as He took Ezekiel's wife away suddenly and unexpectedly. c. That just as Ezekiel might not mourn over his wife, they themselves might not or could not mourn over it. See all this very clearly expressed in verses 21, 22, 23, 24. But besides that, Jehovah God could, with that rare event, teach other things to Ezekiel, to the Jewish people, and to us all: Namely, God showed therein clearly:

That He is a sovereign God, who does with all His creatures as it pleases Him, and that no one can stay His hand or say to Him, Why do You do thus? God takes away Ezekiel's wife just because it pleases Him, and that where it did not seem necessary; for God could have taught the people the same thing through another event, even if it were not through the life of a man, and of such a dear treasure of Ezekiel, like above through that boiling pot. But no! It had to be precisely the desire of Ezekiel's eyes. God showed thereby that often the same happens to the righteous and the wicked, and to those who fear God and those who do not fear Him. Not only the unconverted, but also the godly have their cross. Those who fear God and those who do not fear Him often have the same encounters. See this in Abraham, in Job, in David, and in so many other godly people (Hebrews 12:6. Whom the Lord loves He chastens, and scourges every son whom He receives). We learn from this how God often deals wonderfully with His dearest children. We read in Judges 13:19 that the angel who appeared to Manoah acted wonderfully in his doing. So also the Lord with His favorites; we often cannot fathom the whys and the depths of God's ways (Romans 11). If such things meet us, then: a. Let us be silent and bow and submit to the Lord. b. Let us think that God is sovereign and gives no account of all His doing. c. Let us think that God is all-wise, and that there is a depth in God's ways that we cannot fathom (Romans 11). d. Let us believe that God can promote our happiness through infinite ways, which we often never see, and sometimes only from afar. e. Let us, even if blindly, as long as we see that it is God's work, adore and worship His way, and think that it is God who makes it good with His doing. We learn from this how God often takes away the dearest treasures of His children: or a. To show His sovereignty. b. Or for their sins. c. Or to test them. d. Or to teach them submission and self-denial. e. Or because they make idols of them, set too much store by them, and they become like a screen between God and their soul. We see here that extraordinary judgments that God brings upon someone are not always signs of extraordinary sins. a. It happens sometimes, yes often, that God punishes extraordinary sins in an exemplary way, so that the whole world sees it. b. But that does not always happen so; God often has other and wiser reasons why He does that. We see that here in the prophet, we see that in Job and others; the Savior declares that clearly to the contrary (Luke 13:2-4). c. Therefore, we must be cautious in our judgment, and 1. Not close our eyes on the one hand when God punishes someone in an exemplary way for some extraordinary sins; we must see and note that; that is God's purpose therein (1 Corinthians 10:6. These things happened to us as examples, so that we would not lust after evil). 2. And on the other hand, not judge loosely and lightly, and without sufficient ground, for that often comes from hatred and bitterness, and from a wrong principle; against that the Savior warns the Jews (Luke 13:2-4). 3. If matters appear doubtful to us, then it is safest to judge the best in love on both sides. Let us learn from this that we all must die one day, and that God will one day take us away through death. It will be through a natural death or through a violent death (Psalm 89:49. What man lives who will not see death, and who will deliver his soul from the power of the grave? Hebrews 9:27. It is appointed for man to die once, and after that the judgment). Oh, that we might think of that much more, and that it might impress much more upon our soul! Let us learn from this to prepare ourselves in time for death. a. My dear listeners, that is such a great work; there is so much attached to it. b. We do not know when we will die; we are not certain for a moment, and as death finds us, so it takes us away. c. God can take us away suddenly and hastily, and in a moment. See it in the wife of our prophet. d. If God gives us a long sickbed, we often have so much to do with the illness, with pain, with inconveniences, that we have little time in which we are able to work. I have experienced that well in myself, in my dear wife; yes, most of us have experienced that one time or another; how shall we do it then on our sick and deathbed? e. If we have not sought grace for it in our health, will God be so ready to give it to us when we are weak or sick, and cannot do otherwise? f. It is so reassuring and such a ground of comfort when that great work is done; if I had not had that in my worthy wife, I would not have known how to comfort her in her misery. g. One can rely so little on such late activities that begin first on the sickbed. h. Death can never surprise us whenever it comes; the soul may be somewhat more in the light or in the dark; heaven cannot escape her; she can sing that triumph song: I have fought the good fight, I have finished the race, I have kept the faith. Now there is laid up for me the crown of righteousness, which the righteous Judge will give me on that day, etc. (2 Timothy 4:7-8). Let us learn from this to learn from our deceased spouse: a. Her faults and weaknesses that were discovered in her, to avoid them, and let them be like beacons at sea to warn us against them. b. And on the other hand, her virtues that she truly possessed, strive to imitate. Learn from this finally to behave well toward me, whom she leaves behind. a. I am now an old man of 66 years. b. It will now be nearly 30 years that I have been your teacher, and it is already over 40 years that I have been a preacher. c. I have done a great deal of work in this congregation from time to time. d. It has pleased the God of heaven not to leave my service unblessed, for the conversion of people or for the edification of the godly, as in the congregation of Sommelsdijk, as also in this congregation. Most of them have already gone to eternity, and several of them are still living. e. I have had much pleasure and delight in this congregation, much love and friendship, but also much bitterness, hatred, and slander and persecution. Whether I gave cause for it, God will judge. In any case, I have overcome it and come out on top so far through the Lord's wonderful and adorable support. f. Now I am weak and incapable of some parts of my service; yet God still keeps me on the pulpit; how long that will last is known to God; the slightest push can prevent me from that. g. In this sorrow that I have through the loss of my worthy wife, do not add more sorrow to me, and that in my advancing and highly advancing years, when I would need her most. h. Seek especially to be earnest in the public worship of God, and seek with my service, as much and as long as you still have it, along with the service of my worthy colleague, to do good for your immortal and precious soul. Do not cause me that pain and bitterness that I would have to see in my old age that the worship of God grows cold and zeal weakens, and that it all goes backward where I have labored so long; it may perhaps not last much longer with me. i. And then finally my hope and wish is that my end may be happy, and that I will not have to accuse you on the great day: but will be able to say (oh, may God grant you and me that!): Behold, Lord, here am I and the children whom You have given me.

Amen, may it all be so!