Chapter XXII: Letter XI: To a Clergyman of Westmoreland (3)

*Here now, let the _wisdom of this world_ from its learned throne condemn all this as _enthusiasm_; it need be no trouble to anyone to be condemned by that wisdom, which God himself hath condemned _as foolishness_. For the wisdom of this world hath all the contrariety to _divine wisdom_, that the flesh hath to the Spirit, earth to heaven, or damnation to salvation. It is a wisdom, whose Spirit and breath keep all the evil that is in fallen man alive, and which in its highest excellence, has only the full-grown nature of that _carnal mind, which is at enmity against God_. It is a wisdom, that turns all salvation-truths into empty, learned tales, that instead of helping the sinner to confess his sins, _and feel the misery_ that is hid under them, helps him to an art of hiding, nay of defending them; and so the poor blinded sinner, lives and dies in a total ignorance of that light, blessing, and salvation, which could only be had by a broken and contrite heart. For [N. B.] with respect to conscience, this is the chief office of worldly wisdom; it is to keep all things quiet in the old man, that whether busied in things spiritual or temporal, he may keep up the lusts of the flesh, the lust of the eyes, and the pride of life, without any disturbance from religious phantoms, and dreams of idiots, who for want of sober sense, and sound learning, think that Christ really meant what he said in these words, _Except a man be born again, he cannot enter into the kingdom of God_.

Now join (if you please) learning and religion to act in fellowship with this worldly wisdom, and then you will have a depravity of craft and subtlety, as high as flesh and blood can carry it, which will bring forth a glittering _Pharisee_, with a hardness of heart, greater than that of the sinner-_publican_.

_This wisdom_ hath asked me, How it is possible for Christian kingdoms in the neighbourhood of one another, to preserve themselves, unless the strength and weapons of war, are every ones defence, against such invasions, incroachments, and robberies, as would otherwise be the fate of Christian kingdoms from one another?

This question is so far from needing to be answered by me, that it is wholly on my side; it confesses all, and proves all that I have said of the state of Christendom.――For if this is the governing spirit of Christian kingdoms, that no one of them can subsist in safety from its neighbour, but by its weapons of war, are not all Christian kingdoms equally in the same _unchristian_ state, as two neighbouring _bloody knaves_, who cannot be safe from one another, but as their murdering arms protect them? This plea therefore for Christendom’s wars, proves nothing else but the want of Christianity all over the Christian world, and stands upon no better a foundation of righteousness, than when one murdering knave kills another, that would have killed him.

But to know whether Christianity wants, or admits of war, Christianity is to be considered in its right state.――Now the true state of the world turned Christian, is thus described by the great gospel-prophet. “They shall beat their swords into plow-shares, and their spears into pruning hooks: nation shall not lift up its sword against nation, (_N. B._) neither shall they learn war any more.”――This is the prophet’s true Christendom, with the same essential mark set upon it, as when the Lamb of God said, _By this_ shall all men _know_, ye are my disciples, _if ye love one another as I have loved you_.

Would you see when and where the kingdoms of this world are become a kingdom of God, the prophet tells you that it is _then_ and _there_ where all enmity ceaseth.――“The wolf, saith he, shall dwell with the lamb, and the leopard shall lie down with the kid. The calf and the young lion and the fatling together, and a little child shall lead them. The cow and the bear shall feed, and their young ones shall lie down together, and the lion shall eat straw like the ox. The sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice’s den.”――For, N. B. _they shall not_ HURT or DESTROY _in all my holy mountain_, that is, through all holy Christendom. _Isaiah xi. 6._

See here a kingdom of God on the earth; is nothing else but a kingdom of mere love, where all HURT and DESTROYING is done away, and every work of enmity changed into heavenly love.

As to the present state of Christendom, working under the spirit and power of the great fiery dragon, it is not my intention, to shew how any part of it can preserve itself from being devoured by every other part, but by its own dragon weapons.

But the Christendom I mean, that neither wants, nor allows of war, is only that where Christ is King, and his holy Spirit the governor of the wills, affections, and designs of all that belong to it.――It is my charge upon all the nations of Christendom, that this necessity of murdering arms, is the dragon’s _monster_, that is equally brought forth by all and every part of fallen Christendom; and that therefore all and every part, as well Popish as Protestant, are at the same distance from the Spirit of their Lord, and therefore all want the same entire reformation.

In these last ages of Christendom, many reformations have taken place; but alas! Truth must be forced to say, that they have been in all their variety, little better than so many lesser _Babels_ come out of _Babylon_ the great.――For among all the reformers, the one only true reformation hath never yet been thought of.

The wisdom of this world, with its worldly spirit, was the only thing that had overcome the church, and had carried it into captivity. For in captivity it certainly is, as soon as it is turned into a kingdom of this world. Not a false doctrine, not a bad discipline, or corrupt practice ever prevailed in the church, but had its birth from worldly wisdom.

This wisdom, was the great evil root, at which the reforming axe should have been laid and must be laid, before the church can be again that virgin spouse of Christ, which it was at the beginning.

If therefore you take any thing to be church-reformation, but a full departure from the wisdom of this world, or any thing to be your entrance into a salvation-church, but the _nature_ and _Spirit_ of Christ, in you, then, whether Papist or Protestant, all will be just as much good to you, as when a Sadducee turns Publican, or a Publican a Pharisee.――And here it is well to be observed, that the church of Christ is solely for this end, to make us holy as he is holy. But nothing can do this, but that which hath power to change a sinner into a saint. And he who has not found _that power_ in the church, may be assured, that he is not yet a true son of the church.

But this can only be done, just as the change of night into day is done, or as the darkness is lost in the light.――Something as contrary to the whole nature of sin, as light is to darkness, and as powerful over it, as the light is powerful over darkness, can alone do this.――Creeds, canons, articles of religion, stately churches, learned priests, singing, preaching, and praying in the best contrived form of words can no more raise a dead sinner into a living saint, than a _fine system_ of light and colours can change the night into day.

On this ground it is that the apostle said, _Circumcision is nothing, and uncircumcision is nothing_; and on the same ground it must be said, that Popery is nothing, and Protestantism is nothing, because all is nothing, as to salvation, but a sinner changed into a saint, or the apostle’s new creature.

Many are the _marks_ which the learned have given us of the true church; but be that as it will, no man, whether learned or unlearned, can have any proof of his own _true church-membership_, but his being dead unto all sin, and alive unto all righteousness.――This cannot be more plainly told us, than in these words of our Lord, _He that committeth sin, is the servant of sin_; but surely that servant of sin, cannot at the same time be a living member of Christ’s body.――To suppose a man born again, yet under a necessity of continuing to sin, is as absurd as to suppose, that the true Christian is only to have so much of the nature of Christ, as is consistent with Satan’s still dwelling in him.――_If the Son_, saith Christ, _shall make you free, then ye shall be free indeed_. What is this, but saying, if Christ is in you, a true freedom from all necessity of sinning is given you. Now if this cannot come to pass in the faithful follower of Christ, it must be, because both the willing and working of Christ in man, is too weak to overcome that which the devil willeth and worketh in him.――All this absurdity, and even blasphemy, is necessarily implied in that common doctrine of books and pulpits, that the Christian can never have done sinning, as long as he lives.

*Preachers and writers comfort the half Christians with telling them, that God _requireth not_ a perfect, sinless obedience, but _accepteth_ the sincerity of our weak endeavours instead of it. Here, if ever, the _blind lead the blind_. For St. _Paul_ comparing the way of salvation to a _race_, saith, _In a race all run, but ONE obtaineth the prize: so run that ye may obtain_. Now if _Paul_ had seeing eyes, must not they be blind, who teach, that God accepteth of all _that run_ in the religious race, _and requireth not_ that any should _obtain_ the prize. How easy was it to see, that the sincerity of our weak endeavours, was quite a different thing from that, which alone is, and can be the _required_ perfection of our lives? The first, God accepteth, that is, beareth with. But why or how? Not because he seeketh or _requireth_ no more, but he beareth with them, because, though at a great distance from, they are making towards the perfection, or new creature, which he _absolutely requires_, which is the _fullness of the stature of Christ_, and is that which _Paul_ saith, is the ONE that obtaineth the prize.

*The pleader against perfection farther supports himself by saying, no man in the world, Christ excepted, was ever without sin. And so say I too; and with the apostle I also add, _That if we say we have not sinned, we make him a liar_. But then it is as true to say, that we make _him a liar_, if we deny the possibility of our ever being freed from a necessity of sinning. For the same word of God saith, _If we confess our sins, he is faithful and just to forgive us our sins_, and _to cleanse us from all unrighteousness_.

*But surely he that is under a necessity of sinning, as long as he lives, can no more be said to be cleansed from _all unrighteousness_, than a man who must be a cripple to his dying day, can be said to be cured of _all his lameness_. What weaker conclusion can well be made, than to infer, that because Christ was the only man, that was born and lived free from sin, therefore no man on earth can be raised to a freedom from sinning; no better than concluding, that because our _Redeemer_ could not find us any thing but _sinners_, therefore he must of all necessity leave us _sinners_.

*The sober divine, who abhors the pride of Enthusiasts, saith of himself and all men, We are poor, blind, imperfect creatures, all our natural faculties are perverted, corrupted, and out of their right state, and therefore nothing that is perfect can come from us, or be done by us. Truth enough! and the very same truth, as when the apostle saith, _The natural man knoweth not the things that be of God_. But what scripture ever required perfect works from this man, any more than it requires the _Ethiopian_ to change his skin? Or what an instructed divine must he be, who considers this old natural man, as the Christian, and therefore rejects Christian perfection, because this _old man_ cannot attain to it? What greater blindness than to appeal to our fallen state, in proof of a corruption, which we must have, when we are redeemed from it? Is this any wiser, than saying, that sin and corruption must be there _where_ Christ is, because it is _there_, where he is not?

*To what end do we pray, that this _day we may fall into no sin_, if no such day can be had? But if sinning can be made to cease in us for one day, what can do this for us, but that which can do the same to-morrow? What benefit in praying, that _God’s will may be done on earth, as it is in heaven_, if the earth as long as it lasts, must have as many sinners, as it has men upon it? How vainly does _the church_ pray for the baptized person, _that he may have power and strength to have victory, and to triumph against the devil, the world and the flesh_, if this victorious triumph can never be obtained? If notwithstanding this baptism and prayer, he must continue _committing_ sin, and so be a servant of sin, as long as he lives?

See how St. _Paul_ sets forth the true church.――_Know ye not, that so many of us as were baptized into Jesus Christ, were baptized into his death? Therefore we are buried with him by baptism into death, that like as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life._――Here we have the one true church infallibly described.――He goes on. _For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection._ Therefore to be in Christ, or in his church, belongs to no one, but because the old man is _put off_, and the new man is _put on_.――The same thing is said again in these words; _Knowing this, that our old man is crucified with him, that the body of sin might be destroyed_, That (N. B.) HENCEFORTH _we should not serve sin_.

Away then with all the tedious volumes of church _unity_, church _power_, and church _salvation_. Ask neither a council of _Trent_, nor a synod of _Dort_, nor an _assembly_ of divines, for a definition of the church. The apostle has given you, not a definition, but the unchangeable nature of it, in these words. But now _being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life_. Therefore to be in the true church, and to be in Christ a new creature which sinneth not, is the same thing.

*Look at all that is outward, and all that you then see, has no more of salvation in it, than the stars and elements. Look at all the good works you can think of, they have no goodness for you, but when the good Spirit of God is the doer of them. For all the outward works of religion may be done by the _natural man_, he can observe all church duties, stick close to doctrines, and put on the semblance of every outward virtue; thus high can he go. But no Christian, till led by the Spirit of God, can go any higher than this outward formality; to which he can add nothing, but his own natural, fleshly zeal in the defence of it. _My little children_, saith St. Paul, _of whom I travail again in birth, till Christ be formed in you_. This is the whole labour of an apostle to the end of the world. He has nothing to preach to sinners, but the absolute necessity, the true way, and the certain means of being born again. But if dropping this one thing he becomes a disputing reformer about words and opinions, and helps Christians to be zealously separated from one another, for the sake of being saved by different notions of faith, works, justification, or election, he has forgot his errand, and is become a blind leader of all who are blind enough to follow him.

The eternal Son of God came into the world, only for the sake of this new birth, to give God the glory of restoring it to all the dead sons of fallen _Adam_. All the mysteries of this incarnate, suffering, dying Son of God, all the price that he paid for our redemption, all the washings that we have from his all cleansing blood poured out for us, all the life that we receive from eating his flesh and drinking his blood, have their infinite value, their high glory, and amazing greatness in this, because nothing less than these supernatural mysteries of a God-man could raise a new creature out of _Adam_’s death, which could be again a living temple, and habitation of the Spirit of God.

All that Christ was, did, suffered, dying in the flesh, and ascending into heaven, was for this sole end, to purchase for all his followers, a new birth, new life, and new light, in and by the Spirit of God restored to them, and living in them, as their support, comforter, and guide into all truth. And this was his word, LO, I AM WITH YOU ALWAY, EVEN UNTO THE END OF THE WORLD.

An Extract of the
CHRISTIAN PATTERN:

Or, a treatise on the imitation of Christ. Written in Latin by
_Thomas a Kempis_.

The PREFACE.

I. AS _it is impossible for any one to know the usefulness of this treatise, till he has read it in such a manner as it deserves; instead of heaping up commendations of it, which those who have so read it do not want, and those who have not will not believe; I have transcribed a few plain directions, how to read this (or indeed any other religious book) with improvement._

II. _Assign some stated time every day for this pious employment. If any indispensable business unexpectedly robs you of your hour of retirement, take the next hour for it. When such large portions of each day are so willingly bestowed on bodily refreshments, can you scruple allotting some little time daily, for the improvement of your immortal soul?_

III. _Prepare yourself for reading by purity of intention, whereby you singly aim at your soul’s benefit; and then, in a short ejaculation, beg God’s grace to enlighten your understanding, and dispose your heart for receiving what you read; and that you may both know what he requires of you, and seriously resolve to execute his will when known._

IV. _Be sure to read not cursorily and hastily; but leisurely, seriously, and with great attention; with proper intervals and pauses, that you may allow time for the enlightnings of Divine Grace. Stop every now and then to recollect what you have read, and consider how to reduce it to practice. Farther, let your reading be continued and regular, not rambling and desultory. It shews a vitiated palate, to taste of many dishes, without fixing upon, or being satisfied with any: not but that it will be of great service to read over and over those passages, which more nearly concern yourself, and more closely affect your own practice or inclinations; especially if you add a particular examination upon each._

V. _Labour for a temper correspondent to what you read; otherwise it will prove empty and unprofitable, while it only enlightens your understanding, without influencing your will, or inflaming your affections. Therefore intersperse here and there pious aspirations to God, and petitions for his grace. Select also any remarkable sayings or advices, treasuring them up in your memory to ruminate and consider on: which you may either in time of need draw forth, as arrows from a quiver against temptation, against this or that vice which you are more particularly addicted to; or make use of as incitements to humility, patience, the love of God, or any other virtue._

VI. _Conclude all with short ejaculation to God: that he would preserve and prosper this good seed sown in your heart, that it may bring forth its fruit in due season. And think not this will take up too much of your time, for you can never bestow it to so good advantage._

An Extract of the
CHRISTIAN PATTERN.