rendlet^n's jLi-thf-g- 
 
 OBEIiT I 
 
 Archbishop of Glasgow. 
 

 THE 
 
 SELECT WORKS 
 
 OP 
 
 ARCHBISHOP LEIGH TON. 
 
 PREPARED FOR THE PRACTICAL USE OF 
 
 PRIVATE CHRISTIANS. 
 
 WITH AN 
 
 Xntrofcuctorj 1 T f c to 
 
 OF THE 
 
 LIFE, CHARACTER, AND WRITINGS 
 OF THE AUTHOR. 
 
 BY GEORGE B. CHEEVER, 
 
 BOSTON: 
 PUBLISHED BY PEIRCE & PARKER, 
 
 No. 9, Cornhill. 
 
 NEW-YORK : H. C. SLEIGHT. 
 PHILADELPHIA ! TOWAR, J. & D. M. HOGAN. 
 
 1832. 
 
Lfl 
 
 Entered, according 1 to Act of Congress, in the year 1832, by PEIRCE and PARKER, 
 in the Clerk's Office of the District Court of Massachusetts. 
 
 TRESS OF PEIRCE & PARKER. 
 
PREFACE. 
 
 The design of this volume is to bring within the reach of pri- 
 vate Christians the most practical and interesting portions of Arch- 
 bishop Leighton's Complete Works. The selection is in reg- 
 ular order from every part of his writings, and we have endeavor- 
 ed to make it in reality rather his select works, than a mere com- 
 pilation of his beauties ; supposing that no person of intelligence 
 would be satisfied with a meagre list of scattered extracts. In 
 the account of his life vve have extracted several successive pa- 
 ges from the memoir prefixed to the last edition of his works, 
 and have made free use of the interesting notices to be found 
 in Bishop Burners History of his own Times. 
 
 The remark on page xl, in regard to the difference between 
 Christians of this and the seventeenth century may be liable to 
 misapprehension. Whoever at this day is a biblical Christian, 
 must of necessity be a revival Christian ; a Christian who prays 
 with fervor and acts with energy for the conversion of his 
 feKow men. But there is a tendency in the external religious 
 effort of this age to stand in the place of prayer and the study of 
 the Bible, instead of proceeding from the steady performance of 
 those duties, as their inevitable, legitimate result. Our religion, 
 then, is in danger of becoming bustling and superficial. Now if 
 there be a thoughtful being in the universe, certainly the Chris- 
 tian ought to be such an individual. The Christians in Leigh- 
 ton's time were so. The Nonconformists especially united pro- 
 
 284743* 
 
IV PREFACE. 
 
 found study and much meditation with great external energy. To 
 make the Christian character complete, both these are necessary. 
 Our danger is that of neglecting prayer and the Bible, the only 
 means that can fit us for usefulness, and of entering on external 
 effort, too much because the general current sets that way, and 
 to be consistent we must go with it, whether our hearts are hum- 
 ble, broken, and contrite, or not. We are in danger of endeav- 
 oring to promote revivals, not because, by the acquisition of scrip- 
 tural wisdom, and by habits of fervent, frequent, persevering 
 prayer, our heads and hearts are prepared for it, and would nat- 
 urally constrain us to it, but because others are working, the 
 world is busy, and we ask, what will men say of us. La soci- 
 ete, la societe ! says Madame De Stael, (and oh how much mel- 
 ancholy truth there is in it, even in regard to social religious 
 effort,) comme elle rend le coeur dur et P esprit frivole ! comme 
 dla fait vivre pour ce que /' on dim de vous I Society, society ! 
 how it renders the heart hnrd and the mind frivolous ! how it 
 makes you live for what people will say of you ! 
 
 As external effort increases, Prayer and the thoughtful peru- 
 sal of God's word ought to increase in proportion. We 
 are in danger of acting on a theory directly opposite, and of ar- 
 guing ourselves into the belief that the frequency and variety of 
 external duty excuses us from spending so much time as usual 
 over the Bible and in prayer. If the Christian would do much 
 for Jesus in this dying world, he must be vigilant, he must be 
 thoughtful, he must labor in secret, and become eminently a 
 man of prayer. Amidst all Paul's journeyings, perils, and 
 labors, he was -night and day praying exceedingly. 
 
REMARKS 
 
 ON THE 
 
 LIFE, CHARACTER, AND WRITINGS, 
 
 OF 
 
 ARCHBISHOP LEIGHTON. 
 
 Put off thy shoes from thy feet, for the place whereon thou 
 standest is holy ground. It is with no small degree of ibis feeling 
 that we approach the contemplation of a character so holy as that 
 of Archbishop Leighton. Every thing connected with his mem- 
 ory seems sanctified ; and when we open a volume of his wri- 
 tings, it is almost as if we opened the Bible. 
 
 He was born at Edinburgh in the year 1611. His father, Dr. 
 Alexander Leighton, was a presbyterian clergyman, who, for a 
 virulent attack upon Episcopacy, experienced the painful cruel- 
 ties of the Star-Chamber under Charles 1st. Leighton had two sis- 
 ters and a younger brother. He was remarkable even in childhood 
 for his q-jiet disposition and affectionate serious manners. He 
 seems indeed to have been sanctified from his earliest years, and 
 while yet a boy is said to have directed his studies and views to- 
 wards the ministry. He was educated at Edinburgh, and after 
 receiving his degree travelled in Europe 1'or several years, pursu- 
 ing his studies at the same time. From his travels he returned 
 to Scotland, and shortly, in 1641, being then thirty years of age, 
 was ordained Minister of Newbottle near Edinburgh . Here 
 he continued till L6a2, when he tendered his resignation to the 
 Presbytery. " He soon came," says Bishop Burnet, " to see into 
 the follies of the presbyterians and to dislike their covenant ; par- 
 ticularly their imposing it, and their fury against all who differed 
 from them. He found they were not capable of large thoughts : 
 theirs were narrow, as their tempers were sour. So he grew wea- 
 ry of mixing with them. He scarce ever went to their meetings, 
 and lived in great retirement, minding only the care of his own 
 parish at Newbottle, near Edinburgh. Yet all the opposition 
 that he made to them was, that he preached up a more exact 
 1 
 
VI 
 
 rule of life, than seemed to them consistent with human nature ; 
 but his own practice did even outshine his doctrine." 
 
 It was not strange that a'man of his uncommon mildness should 
 find his situation an unpleasant one. Besides having a predi- 
 lection for the Episcopalian form of worship, he could not en- 
 dure the spiritual despotism nor the fierce zeal prevalent among 
 the members of the Presbyterian Church of Scotland. From 
 one anecdote it would seem that his brethren in the ministry were 
 but ill pleased with his freedom from the intolerant and passionate 
 zeal of the times. In a synod he was publicly reprimanded for 
 not preaching up the limes. Who, he asked, does preach up the 
 times ? It was answered that all the brethren did it. Then, he 
 rejoined, if all of you preach up the times, you may surely allow 
 one poor brother to preach up Christ Jesus and eternity. 
 
 About this period he met with a calamity in the loss of a thousand 
 pounds, which constituted his whole property. He had suffered it 
 to remain in the hands of a merchant without adequate security. 
 
 To the remonstrances of Mr Lightmaker, his brother in law, 
 who urged him to come to London and vest it more safely, he repli- 
 ed, " any pittance belonging to me may possibly be useful for my 
 subsistence ; but truly if something else draw me not, I shall nev- 
 er bestow so long a journey on that I account so mean a bu- 
 siness." When the merchant failed, as^had been anticipated, and 
 Leighton's patrimony was irretrievably lost, he said to his broth- 
 er in law, " That little that was in Mr. E.'s hands hath failed me ; 
 but I shall either have no need of it, or be supplied in some oth- 
 er way." 
 
 Being in England sometime afterwards, his recent loss was 
 touched upon by Mr. Lightmaker, who regretted that he had so 
 sadly misplaced his confidence. " Oh ! no more of that," cried 
 Leighton ; " the good man has escaped from the care and vex- 
 ation of ihat business." " What, is that all you make of the mat- 
 ter ?" rejoined his brother-in-law with surprise. '" Truly," an- 
 swered the other, " if the Duke of Newcastle, after losing nine- 
 teen times as much of yearly income, can dance and sing, while 
 the solid hopes of Christianity will not avail to support us, we had 
 better be as the world." 
 
 " Somewhere about this time, for the date cannot be assigned 
 with certainty, there happened an accident which drew forth a 
 proof of his admirable self-possession in the sudden prospect of 
 death. He had taken the water at the Savoy stairs, in company 
 with his brother Sir Ellis, his lady, and some others, and was on 
 his way to Lambeth, when, owing to some mismanagement, the 
 
Vll 
 
 boat was in imminent danger of going to the bottom. While the 
 rest of the party were pale with terror, and most of them cry- 
 ing out, Leighton never for a moment lost his accustomed seren- 
 ity. To some, who afterwards expressed their astonishment at 
 his calmness, he replied ; " Why, what harm would it have been, 
 if we had been safely landed on the OTHER SIDE ?" In the habit 
 of dying daily, and of daily conversing with the world of spir- 
 its, he could never be surprised or disconcerted by a summons 
 to depart out of the body." 
 
 " Another anecdote of him, which bears witness to his devout 
 equanimity on perilous occasions, belongs to this period of his 
 history . During the civil wars, when the royalist army was ly- 
 ing in Scotland, Leighton was anxious to visit his brother, who 
 bore arms in the king's service, before an engagement which was 
 daily expected should take place. On his way to the camp he 
 was benighted in the midst of a vast thicket ; and having deviated 
 from the path, he sought in vain for an outlet. Almost spent 
 with fatigue and hunger, he began to think his situation desperate, 
 and dismounting he spread his cloak upon the ground, and knelt 
 down to pray. With implicit devotion he resigned his soul to 
 God; entreating, however, that if it were not the divine pleasure 
 for him then to conclude his days, some way of deliverance might 
 be opened. Then remounting his horse, he threw the reins upon 
 its neck; and the animal, left to itself, or rather to the conduct 
 /of an Almighty Providence, made straight into the high road, 
 threading all the mazes of the wood with unerring certainty." 
 
 At first his resignation was not accepted, but afterwards, in 
 1652, he was discharged from the ministerial duties which he 
 had performed for more than eleven years, with such holy, 
 unexampled faithfulness. Not long after this, he was chosen 
 principal of the University of Edinburgh, and remained in this 
 situation till 1662. Burnet's account of this event is as follows. 
 " He had generally the reputation of a saint, and of something 
 above human nature in him : So the Mastership of the college 
 of Edinburgh falling vacant sometime after, and it being in the 
 gift of the city, he was prevailed with to accept of it, because in 
 it he was wholly separated from all church matters. He con- 
 tinued ten years in that post, and was a great blessing in it ; for 
 he talked so to all the youth of any capacity or distinction, that it 
 had a great effect on many of them. He preached often to 
 them ;"and if crowds broke in, which they were apt to do, he 
 would have gone on in his sermon in Latin, with a purity and life 
 that charmed all who understood it." It was his custom to de- 
 liver a theological Prelection once a week. 
 
Vlll 
 
 In 1662 he was exalted to " a sphere of stormy greatness, 
 wherein his apostolic virtues gilded the gloom, which it exceeded 
 even their influence to dispel." He was appointed by the King 
 with several other bishops to commence the reestablishment of the 
 Episcopal church in Scotland. He acceded to the preferment 
 from a pure sense of duty, contrary to his own desires, and in the 
 hope by wise and gentle measures to soften the prejudices of his 
 countrymen, and accomplish the union of the churches of Eng- 
 land and Scotland. At his own special request he was appoint- 
 ed to the least important See, the inconsiderable one of Dun- 
 blane in Perthshire. His reluctance to acquiesce at any rate in 
 the promotion, " was only overcome by a peremptory order of 
 the court, requiring him to accept it, unless he thought in his con- 
 science that the episcopal office was unlawful." This he could 
 not conscientiously declare. In a letter to the Rev. James Aird, 
 Minister at Torry, which exhibits in a very interesting manner 
 his feelings on this occasion he observes, 
 
 " One comfort I have, that in what is pressed on me there is 
 the least of my own choice, yea on the contrary the strongest 
 aversion that ever I had to any tiling in all my life : the difficul- 
 ty in short lies in a necessity of either owning a scruple which 
 1 have not, or the rudest disobedience to authority, that may be. 
 Meanwhile hope well of me, and pray for me. This word I 
 will add, that as there has been nothing of my choice in the 
 thing, so I undergo it, if it must be, as a mortification, and that 
 greater than a cell and haircloth : and whether any will believe 
 this or no I am not careful." 
 
 "The bishops came down to Scotland," says Burnet, 
 " soon after their consecration, all in one coach. Leighton told 
 me he believed they were weary of him, for he was very wea- 
 ry of them ; but he, finding they intended to be received at Ed- 
 inburgh with some pomp, left them at Morpeth, and came to Ed- 
 inburgh a few days before them. He hated all appearances of 
 vanity." 
 
 He was a true Shepherd and Bishop of souls. In a thousand 
 ways the holy glories of his character shone in his wise and pious 
 measures for the promotion of religion in Scotland. " The only 
 priority he sought" writes his biographer, " was in labors ; the 
 only ascendancy he coveted was in self-denial and holiness ; and 
 in these respects he had few competitors for preeminence. Pro- 
 ceeding steadily upon these principles, and exerting all his influ- 
 ence to impart to others the same fervency of spirit, he drew up- 
 on himself the eyes of all Scotland, which gazed with amazement 
 
IX 
 
 at his bright and singular virtues, as at a star of unrivalled bril- 
 liance, newly added to the sky. Even the presbyterians were 
 softened by his Christian urbanity and condescension, and were 
 constrained to admit that on him had descended a double portion 
 of the apostolic spirit. Had his colleagues in office been kin 
 to him in temper, it is not extravagant to believe that the attempt 
 to restore episcopacy would have had a more prosperous issue." 
 
 But he soon found it vain to hope, while plans conceived in a 
 spirit of imprudence and harshness were carried into execution 
 by irreligious men with irreligious fury. " I find him expressing 
 himself," says his biographer, " in allusion no doubt to the 
 leading men of this period, with a poignant recollection of 
 -the selfish craft by which they were characterized. Seeing 
 ihem destitute of Christian simplicity and singleness of purpose, 
 he lost all heart about the issue of their measures ; and designa- 
 ted them, in scriptural language, as empty vines bringing forth fruit 
 unto themselves. " I have met with many cunning plotters," 
 he would say, " but with few truly honest and skilful undertakers. 
 Many have I seen who were wise and great as to this world, but 
 of such as are willing to be weak that others may be strong, and 
 whose only aim it is to promote the prosperity of Zion, have 1 
 not found one in ten thosuand." 
 
 In 1665 he came to the resolution to lay down his charge, and 
 accordingly bade a solemn farewell to the clergy, before going to 
 London to seek permission to resign. The king was affected by 
 his representations, and pledged himself to more prudent and 
 conciliatory measures ; but would not consent to Leighlon's re- 
 signation. The account of his interview, which he supposed 
 would be the last, with his clerical brethren, (taken from the re- 
 cords of his charges to the clergy,) is full of pathos. 
 
 " After the affairs of the synod were ended, the Bishop shew- 
 ed the brethren he had somewhat to impart to them that concer- 
 ned himself, which though it imported little or nothing, either to 
 them or to the church, yet he judged it his duty to acquaint them 
 with ; and it was, the resolution he had taken of retiring from his 
 public charge ; and that all the account he could give of the 
 reasons moving him to it was briefly this ; the sense he had of 
 his own unworthiness of so high a station in the church, and his 
 weariness of the contentions of this church, which seemed rather 
 to be growing than abating, and by their growth did make so great 
 abatement of that Christian meekness and mutual charity, that is 
 so much more worth than the whole sum of all that we contend 
 about. He thanked the brethren for all their undeserved respect 
 *1 
 
and kindness manifested to himself all along ; and desired their 
 good construction of the poor endeavors he had used to serve 
 them, and to assist them in promoting the work of the ministry, 
 and the great designs of the gospel, in their bounds ; and if in any 
 thing in word or deed he had offended them, or any of them, he 
 earnestly and humbly craved their pardon : and having recom- 
 mended to them to continue in the study of peace and holiness, 
 and of ardent love to our great Lord and Master, and to the 
 souls he hath so dearly bought, he closed with these words of 
 the apostle : Finally, brethren, farewell : be perfect, be of good 
 comfort, be of one mind, and live in peace ; and the God of 
 peace and love shall be with you." 
 
 In 1669 Leighton was appointed Archbishop of Glasgow on 
 the removal of Archbishop Burnet. The short account which 
 Bishop Burnet, in the history of his own times, has given of this 
 event and its immediate results in the movements of Leighton, 
 his clergy, and the presbyterian ministers, is admirably character- 
 istic of all the parties. 
 
 " Leighton undertook the administration of the See of Glas- 
 gow : and it was a yenr after this, before he was prevailed on to be 
 translated thither. He came, upon this, to Glasgow, and held a 
 synod of his clergy ; in which nothing was to be heard, but com- 
 plaints of desertion and ill usage from them all. Leighton in a 
 sermon that he preached to them, and in several discourses both 
 public and private, exhorted them to look up more to God, to 
 consider themselves as the ministers of the cross of Christ, to bear 
 the contempt and ill usage they met with, as a cross laid on them 
 for the exercise of their faith and patience, to lay aside all the 
 appetites of revenge, to humble themselves before God, to have 
 many days for secret fasting and prayers, and to meet often to- 
 gether, that they might quicken and assist one another in those 
 holy exercises; and then they might expect blessing from hea- 
 ven upon their labors. This was a new strain to the clergy. 
 They had nothing to say against it; but it was a comfortless doc- 
 trine to them and they had not been accustomed to it. No spee- 
 dy ways were proposed for forcing the people to come to church, 
 nor for sending soldiers among them, or raising the fines to which 
 they were liable. So they went home, as little edified with 'their 
 new bishop as he was with them. When this was over, he went 
 round some parts of the country, to the most eminent of the in- 
 dulged ministers, and carried me with him. His business was 
 to persuade them to hearken to propositions of peace. He told 
 them some of them would be quickly sent for to Edinburgh, where 
 
XI 
 
 terms would be offered them in order to the making up our dif- 
 ferences: all was sincerely meant : they would meet with no arti- 
 fices nor hardships : and if they received those offers heartily, 
 they would be turned into laws : and all the vacancies then in the 
 church would be filled by their brethren. They received this 
 with so much indifference, or rather neglect, that it would have 
 cooled any zeal that was less warm and less active than that good 
 man's was. They were scarce civil; and did not so much as 
 thank him for his tenderness and care : the more artful among 
 them, such as Hutcheson, said it was a thing of general concern, 
 and they were but single men. Others were more metaphysical, 
 and entertained us with some poor arguings and distinctions. 
 Leighton began to lose heart. Yet he was resolved to set the 
 negotiation on foot, and carry it as far as he could." 
 
 In 1670 Leighton Jiad several conferences with the presbyte- 
 rian leaders, and offered such concessions as in effect almost 
 vacated the episcopal office ; but it was all in vain. " All was 
 lost labor," says Burnet ; " hot men among them were positive ; 
 and all of them were full of contention." The whole account of 
 these convocations, and indeed of the prosecution and end of king 
 Charles' designs for the establishment of episcopacy in Scotland, 
 is one of the most interesting and instructive portions of Bur- 
 net's History. Their last meeting took place at the house of 
 Lord Rothes, " where, says Leighton's biographer, this tedious 
 treaty was concluded by Hucheson, in the name of the whole 
 fraternity, returning this 'short and dry answer,' as Leighton de- 
 signates it; ' We are not free in conscience to close with the 
 propositions, made by the Bishop of Dunblane, as satisfactory.' 
 Leighton begged for an explicit statement of their reasons for 
 persisting in a course, so contrary to the peace and welfare of 
 the church; but the presbyterian representatives excused them- 
 selves from all argument on the subject. Being requested to 
 submit propositions, on their part, which might furnish a hopeful 
 basis for a fresh negotiation, they declined the invitation, on the 
 plea that their sentiments were already before the world ; there- 
 by signifying that nothing would satisfy them, short of the utter 
 extinction of episcopacy. The Archbishop, perceiving that no 
 terms would be accepted by this untractable race, delivered him- 
 self, before the assembly broke up, at considerable length and with 
 energetic solemnity. He unfolded the motives, by which he had 
 been actuated in setting afloat this negotiation, and in still urging 
 it forward, when wave upon wave was driving it back. ' My sole 
 object has been to procure peace, and to advance the interests 
 
Xll 
 
 of true religion. In following up this object, I have made several 
 proposals, which I am fully sensible involved great diminutions of 
 the just rights of episcopacy. Yet, since all church power is in- 
 tended for edification, and not for destruction, I thought that, in 
 our present circumstances, episcopacy might do more for the pros- 
 perity of Christ's kingdom by relaxing some of its just pretensions, 
 than it could by keeping hold of all its rightful authority. It is 
 not from any mistrust of the soundness of our cause, that L have 
 offered these abatements ; for I am well convinced that episco- 
 pacy has subsisted from the apostolic age of the church. Per- 
 haps I may have wronged my own order in making such large 
 concessions : but the unerring discerner of hearts will justify my 
 motives ; and I hope ere long to stand excused with my own 
 brethren. You have thought fit to reject our overtures, without 
 assigning any reason for the rejection, and without suggesting 
 any healing measures in the room of ours. The continuance of 
 the divisions, through which religion languishes, must consequent- 
 ly lie at your door. Before God and man I wash my hands of 
 whatever evils may result from the rupture of this treaty. 1 
 have done my utmost to repair the temple of the Lord ; and my 
 sorrow will not be embittered by compunction, should a flood of 
 miseries hereafter rush in through the gap you have refused to 
 assist me in closing.' ' 
 
 Leighton continued two or three years longer in his patient 
 but fruitless attempts for union and peace. His spirit had long 
 been tried by the worldliness of his colleagues, the rashness 
 and tyranny of the government, the rigid obstinacy of the pres- 
 byterians, and the distractions so multiplied around him. At 
 length, considering his work at an end, he resolved to give up 
 his charge and retire from the world. "The dressing and un- 
 dressing his soul, as he used to call his devotional exercises, was 
 the business to which his few remaining days ought to be conse- 
 crated ; and he " longed to escape, if only into the air among the 
 birds," from the ungrateful service, which he had not declined, 
 when summoned to it by the exigencies of the church ; but from 
 which he held himself discharged, now,,that it was become evi- 
 dent that no good could ensue from his remaining in it." There 
 is a letter to his sister which discloses his feelings on this subject ; 
 a shade of sadness rests on his expressions, but they breathe 
 perfect resignation to the will of God. 
 
 DEAR SISTER, 
 
 I was strangely surprised to see the bearer here. What could 
 
Xlll 
 
 occasion it I do not yet understand. At parting he earnestly 
 desired a line to you, which without his desire my own affection 
 would have carried me to, if I knew what to say but what I 
 trust you do : and 'tis that our joint business is to die daily to 
 this world and self, that what little remains of our life we may 
 live to Him that died for us. For myself, to what purpose is it 
 to tell you, what the bearer can, that I grow old and sickly ; 
 and though I have here reat retirement, as great and possibly 
 greater than I could readily find any where else, yet I am still 
 panting after a retreat from this place and all public charge, and 
 next to rest in the grave. It is the pressingest desire I have of 
 any thing in this world ; and, if it might be, with you, or near 
 'You. But our heavenly Father, we quietly resigning all to him, 
 both knows and will do what is best. Remember my kindest 
 affection to your son and daughter, and to Mr. Siderfin, and 
 pray for 
 
 Your poor weary brother, 
 Dunblane, April Wth. R. L. 
 
 Burnet has given the account of his retirement. " Leighton 
 upon all this concluded he could do no good on either side : he 
 had gained no ground on the presbyterians, and was suspected 
 and hated by the episcopal party. So he resolved to retire from 
 all public employments and to spend the rest of his days in a 
 corner far from noise and business, and to give himself wholly to 
 prayer and meditation, since he saw he could not carry on 
 his great designs of healing and reforming the church, on which 
 he had set his heart. He had gathered together many instances 
 out of church history, of bishops that had left their Sees and re- 
 tired from the world ; and was much pleased with these. He 
 said, his work seemed to be at an end ; he had no more to do 
 unless he had a mind to please himself with the lazy enjoying a 
 good revenue. So he could not be wrought on by all that could 
 be laid before him ; but followed Duke Lauderdale to court, 
 and begged leave to retire from his archbishoprick. The Duke 
 could by no means consent to this. So he desired that he might 
 be allowed to do it within a year. Duke Lauderdale thought so 
 much time was gained : so to be rid of his importunities he 
 moved the king to promise him, that if he did not change his 
 mind, he would within the year accept of his resignation. He 
 came back much pleased with what he had obtained ; and said 
 to me upon it, there was now but one uneasy stage between him- 
 and rest, and he would wrestle through, the best he could." 
 
XIV 
 
 As soon as the year was completed he hastened to London 
 and laid down his archbishopric. After his resignation he re- 
 sided a short time in the college of Edinburgh ; thence he retired 
 to Broadhurst, an estate in Horsted Keynes, Sussex, belonging 
 to his sister the widow of Edward Lightmaker, Esq., the same 
 sister to whom he had expressed his earnest wishes for such a 
 retreat, in the letter on the preceding page. With her he con- 
 tinued till the year 1684, in which he died. 
 
 Before the account of his death, the reader will be gratified in 
 perusing the following deeply interesting passages from the de- 
 scription of his life and character by his biographer, the Rev. 
 J. N. Pearson. We have quoted some paragraphs already ; 
 what follows seerns to relate principally to the interval between 
 his retirement and his death. 
 
 " Of the habits and employments of this man of God, during 
 the sequel of his life, there remain but few particulars. Some 
 interesting notices, however, of his general conversation, which 
 are mostly gleaned from his nephew's letter to the Bishop of 
 Salisbury, the pen of biography will not be employed amiss in 
 recording. 
 
 " We have seen that it was his purpose, in divorcing himself 
 from the world, to give up the remnant of his days to secret and 
 tranquil devotion. Having spent his prime in the active duties 
 of his profession, and in the service of his fellow-creatures, he 
 saw no impropriety, but rather a suitableness, in consecrating his 
 declining years more immediately to God ; and in making the 
 last stage of earthly existence a season of unintermitted prepar- 
 ation for the scene, upon which he was to enter at the end of 
 his journey. Accordingly he lived in great seclusion; and ab- 
 stained, to the utmost, that charity and courtesy would allow, 
 from giving and receiving visits. Let it not be supposed, how- 
 ever, that he withdrew from ministerial employments. After 
 disburdening himself of the episcopal dignity, he again look to 
 the vocation of a parish minister, and was constantly engaged at 
 Horsted Keynes, or, of one of the neighboring churches, in 
 reading prayers or in preaching. In the peasant's cottage, 
 likewise, 
 
 - his tongue dropt manna . 
 
 and long after his decease he was talked of by the poor of hia 
 village with affectionate reverence. W r ith deep feeling would 
 they recall his divine counsels and consolations; his tenderness 
 in private converse ; and the impressive sanctity which he carried 
 into the solemnities of public worship. 
 
XV 
 
 11 Of the devotion which mingled with his own life, flowing easily 
 from a wellspring of divine love in his soul, it would be hard to 
 speak extravagantly. Prayer and praise were his business and 
 his pleasure. His manner of praying was so earnest and impor- 
 tunate, as proved that his soul mounted up to God in the flame 
 of his oral aspirations. Although none was ever less tainted with 
 a mechanical spirit in religion, yet he denied that the use of writ- 
 ten forms put to flight the power of devotion ; and he himself 
 occasionally used them with an energy and feeling, by which his 
 hearers were powerfully excited. To the Lord's prayer he was 
 particularly partial, and said of it, " Oh, the spirit of this prayer 
 would make rare Christians !" Considering prayer, fervent, 
 frequent, intercessory prayer, to be a capital part of the clerical 
 office, he would repeat with great approbation that apophthegm 
 of a pious bishop " Necesse est, non ut multum legamus, sed vt 
 multum orcmus."* This he accounted the vessel, with which alone 
 living water can be drawn from the well of divine mysteries. 
 Without it he thought the application of the greatest human pow- 
 ers to theology would turn out a laborious vanity : and in support 
 of this opinion ho adduced the confession of Erasmus, that, when 
 he began to approach the verities of celestial wisdom, he thought 
 he understood them pretty well ; but, after much study of com- 
 mentators, he was infinitely more perplexed than before. Wj'th 
 what a holy emphasis would Leighton exclaim, in comment- 
 ing upon those words of David " Thou (O God) has taught 
 me" Non homines, nee consuetude, nee industria meet, scd tu 
 docuisti."-\- 
 
 " It is not, however, 1o be imagined that this great prelate, who 
 was himself one of the most learned men of a very learned age, 
 undervalued human erudition. On the contrary, he greatly en- 
 couraged it in his clergy ; and has been heard to declnre that 
 there could not be too much, if it were but sanctified. But then 
 he set far higher store by real piety; and would remark, with a 
 felicitous introduction of a passage from Seneca, " Non opus 
 est mullis literis ad bonam mentcm^ but to be established in 
 grace and replenished with the spirit." Pointing to his books 
 one day, he said to his nephew, " One devout thought is worth 
 them all;" meaning, no doubt, that no accumulation of knowl- 
 edge is comparable in value with internal holiness. 
 
 l ' Of his delight in the inspired volume the amplest proof is af- 
 
 * It is not neccessary for us to read much, but to pray much. 
 
 t Not men, nor habit, nor my own industry, but Thou hath taught me. 
 
 \. To have a good mind we do not need to be learned, but &c. 
 
XVI 
 
 forded by his writings, which are a golden weft, thickly studded 
 with precious stones from that mine, in beautiful arrange- 
 ment. His French Bible, now in the library of Dunblane, 
 is marked in numerous places ; and the blank leaves of it 
 are filled with extracts made by his own pen from Jerome, 
 Chrysostorn, Gregory Nazianzen, and several other Fathers. 
 But the Bible, which he had in daily use, gave yet stronger tes- 
 timony to his intimate and delightful acquaintance with its con- 
 tents. With the book of psalms he was particularly conversant, 
 and would sometimes style it by an elegant application of a 
 scriptural metaphor, " a bundle of myrrh, that ought to lie day 
 and night in the bosom*." " Scarce a line in that sacred psal- 
 ter (writes his nephew) that hath passed without the stroke of 
 his pencil." 
 
 " To him the Sabbath was a festive day ; and he would re- 
 pair to God's house with a willing spirit when his body was in- 
 firm. One rainy Sunday, when through indisposition he was 
 hardly equal to going abroad, he still persisted in attending 
 church, and said in excnse for his apparent rashness, " Were 
 the weather fair I would stay at home, but since it is foul I must 
 go ; lest I be thought to countenance, by my example, the irre- 
 ligious practice of letting trivial hindrances keep us back from 
 public worship." 
 
 " Averse as he was to parade of all kinds, and especially to 
 dizening out religion in modish draperies, yet he was not for 
 shrouding her in a gloomy cowl, and exposing her to needless 
 scorn, as he thought the Quakers did, by dressing her with " an 
 hood and bells." It was his wish to see public worship so order- 
 ed as to exclude superfluous ornament, while it preserved those 
 sober decencies, which at once protect the majesty of religion, 
 and help to keep awake a devout spirit in the worshipper. 
 
 " It may have appeared to some of my readers, that Leighton's 
 latitudinarian views on the subject of ecclesiastical polity border- 
 ed upon the romantic, and were unsuitable to the present imper- 
 fect state of the Christian church. But it is due to him not to 
 forget, that he was an inexorable enemy to laxity and disorder ; 
 and maintained the necessity of a regular and exact administra- 
 tion of the church, although he was comparatively indifferent 
 about the form of that administration, if it did but ensure a good 
 supply for the religious wants of the people. " The mode of 
 church government, he would say, is immaterial ; but peace and 
 
 * Song of Solomon, chap. i. v. 13. 
 
XV11 
 
 concord, kindness and goodwill, are indispensable. But, alas, I 
 rarely find, in these days, men nerved with a holy resolution to 
 contend for the substance more than for the ceremony; and dis- 
 posed in weak and indifferent things to be weak and compliant." 
 Among such things he classed those points of discipline, on which 
 the dissenters stood out, declaring that " he could not in earnest 
 find them to amount to more." 
 
 " The religion of this preeminent saint was incorporated with 
 the' whole frame of his life and conversation. This gave a pe- 
 culiarity, which was striking and impressive, to many of his or- 
 dinary actions. They were the same things which other men did, 
 but they were done in another manner, and bore the shining print 
 of his angelic spirit. So impressively was this the case, tint his 
 nephew, when a little child, struck with his reverential manner of 
 returning thanks after a meal, observed to his mother, that " his 
 uncle did not give thanks like other folk." 
 
 "It may be doubted whether Christianity, in the days of its youth- 
 ful vigor, gave birih to a more finished pattern than Leighton of 
 the love of holiness. It was truly his reigning passion ; and his 
 longing to depart hence grew out of an intense desire to be trans- 
 formed into the divine likeness. " To be content to stay always 
 in this world, he observed, is above the obedience of angels. 
 Those holy spirits arc employed according to the perfection of 
 their natures, and restlessness in hymns of praise is their only rest : 
 but the utmost we poor mortals can attain to, is to lie awake in 
 the dark, and a great piece of art and patience it is spatiosam 
 fallcre noctem" Often would he bewail the proneness of Chris- 
 tians to stop short of that perfection, the pursuit of which is en- 
 joined upon us ; and it was his grief to observe, that even good 
 men are content to be " low and stunted vines." The wish near- 
 est his heart was, to attain to the measure of the stature of the 
 fulness of Christ ; and all his singularities, for such to our re- 
 proach they are, arose from this desire being in him so much 
 more ardent than it is in ordinary Christians. In the subjoined 
 letter, this habit of mind, this insatiable longing after perfect ho- 
 liness is finely pourtrayed. It was written when he was princi- 
 pal of the University of Edinburgh. 
 
 SIR, 
 
 Oh ! what a weariness is it to live amongst men, and find so 
 
 few men ; and amongst Christians, and find so few Christians ; so 
 
 much talk and so little action ; religion turned almost to a tune 
 
 and air of words ; and amidst all our pretty discourses, pusillau- 
 
 2 
 
XV111 
 
 imous and base, and so easily dragged into the mire, self and 
 flesh and pride and passion domineering, while we speak of be- 
 ing in Christ and clothed with him, and believe it, because we 
 speak it so often and so confidently. Well, I know you are not 
 willing to be thus gulled ; and having some glances of the beauty 
 of holiness, aim no lower than perfection, which in the end we 
 hope to attain ; and in the meanwhile the smallest advances to- 
 wards it are more worth than crowns and sceptres. I believe it, 
 you often think on these words of the blessed champion Paul, 
 (1 Cor. ix. 24, &c.) There is a noble guest within us. Oh ! 
 let all our business be to entertain him honorably, and to live in 
 celestial love within ; that will make all things without be very 
 contemptible in our eyes. I should rove on did not I stop my- 
 self, it falling out well too for that, to be hard upon the post-hours 
 ere I thought of writing. Therefore, " good night," is all I add; 
 for whatever hour it comes to your hand, I believe you are as 
 sensible as I that it is still night : but the comfort is, it draws nigh 
 towards that bright morning that shall make amends, 
 
 Your weary fellow-pilgrim, 
 
 R. L. 
 
 " Of the effectual eloquence of Leighton's great example a strik- 
 ing instance is adduced in Mr. Edward Lightmaker's letter. The 
 writer's father, after witnessing the holy and mortified life of this 
 eminent saint, became sensible, that a man is in no safe condition 
 for dying, unless he be striving after the highest degrees of piety. 
 " If none shall go to heaven," he exclaimed, " but so holy a man 
 as this, what will become of me ?" Under these impressions he 
 very much withdrew from the world ; relinquished a profitable 
 business, because of its dangerous entanglements ; and made 
 the care of his ultimate felicity his chief occupation. 
 
 " Such consequences might well be expected to flow from an 
 intimacy with Leighton, for his discourse breathed the spirit of 
 heaven. To no one, perhaps, do the exquisite lines of the Chris- 
 tian poet Cowper more accurately apply : 
 
 When one, that holds communion with the skies, 
 Has fill'd his urn where these pure waters rise, 
 And once more mingles with us meaner things, 
 'Tis e'en as if an angel shook his wings ; 
 Immortal fragrance fills the circuit wide, 
 That tells us whence his treasures are supplied. 
 
 " He seldom discoursed on secular matters, without happily and 
 naturally throwing in some spiritual reflections ; and it was his 
 
XI* 
 
 professed opinion, that nothing takes off more from the authority 
 of ministers and the efficacy of their message, than a custom of 
 vain and frivolous conversation. Indeed, " he had brought him- 
 self into so composed a gravity, (writes his first biographer,) that 
 I never saw him laugh, and but seldom smile ; and he kept him- 
 self in sucli a constant recollection, that I do not remember that 
 I ever heard him say one idle word. He seemed to be in a per- 
 petual meditation." Although he was not given to sermonize, 
 yet any little incident, that fell under his observation, would cause 
 some pious sentiment to drop from him ; just as the slightest 
 motion makes a brimful goblet run over. Sleeting a blind beg- 
 gar one day, he observed, " Methinks this poor sufferer cries out 
 in behalf of the whole human race, as its representative ; and let 
 what he so earnestly craves be given him, as readily as God be- 
 stows a cure on the spiritually blind who ask it." " It is ex- 
 tremely severe," said his sister to him, speaking of the season. 
 " But thou, O God, hast made summer and winter," was his de- 
 vout reply. Some one saying, " You have been to hear a ser- 
 mon :" " I met a sermon," was his answer, " a sermon de facto, 
 for I met a corpse; and rightly and profitably are the funeral 
 rites observed, when the living lay it to heart." Thus he en- 
 deavored to derive spiritual good out of every passing circum- 
 stance, and to communicate good to others. 
 
 " In a soul so full of heaven there was little room for earthly at- 
 tachments. Indeed, the whole tone of his discourse, and the 
 constant tenor of his life, evinced his detachment, not only from 
 pomps and riches and delicacies, but from what are usually es- 
 teemed to be common comforts and necessaries. To his judg- 
 ment the middle condition of life best approved itself. " Better to 
 be in the midst," were his words, " between the two pointed rocks 
 of , deep penury and high prosperity, than to be on the sharps of 
 either." But his choice, to quote his own emphatic expression, 
 was to choose nothing, and he left it to a better wisdom than his 
 own to carve out his earthly lot. " If we are born to worldly 
 greatnesses, let us even take them, and endeavor to make friends 
 with them who shall stand us in good stead, when we are put out 
 of our stewardship : but to desire that our journey should be by 
 the troublesome and dangerous road of worldly prosperity, is a 
 mighty folly." He was pleased with an ingenious similitude of 
 Dr. Sale's, who compares the good things of this life to mush- 
 rooms, which need so many precautions in eating, that wholly to 
 waive the dish is the safest wisdom. 
 
 " To corporal indulgences none was ever more indifferent. In- 
 
XX 
 
 deed he practised a rigorous abstemiousness, keeping three fasts 
 in the week, and one of them always on the Sunday ; not from 
 Q superstitious esteem of the bodily penance, but in order to make 
 Jhe soul li^ht and active for the enjoyment of that sacred festival. 
 His nephew thinks that he injured his health by excessive absti- 
 nence : but his own maxim was, " that little eating, and little 
 speaking, do no one any harm :" " One thing forborne," he said, 
 " is better than twenty things taken." He thought people in 
 general much too expensive and curious in the preparation of 
 their meals, and wished this domestic profusion were turned into 
 a channel of distribution to the poor. Every thing beyond the 
 mere necessaries of life he termed the overflowings of a full cup, 
 which ought not to run to waste, but descend into the poor man's 
 platter. The gratifications of bodily appetite would not, he was 
 persuaded, be so much reckoned on, if professed Chrisfians had 
 more " spiritual sensuality," as he often termed that ardent relish, 
 which is the characteristic of rectified souls, for the meat and 
 drink, the hidden manna, of God's immortal banquet. 
 
 "He used to compare a man's station in life to an imprisonment, 
 and observed, that, " although it is becoming to keep the place of 
 our confinement clean and neat, it were ill done to build upon 
 it." His sister thinking he carried his indifference to earthly 
 things too far, and that his munificence required some check, 
 said to him once, " If you had a wife and children you must not 
 act thus." His answer was, " I know not how it would be, but 
 I know how it should be. ' Enoch walked with God ; and 
 begat sons and daughters.' " 
 
 " In truth, his liberality was boundless. All he received was 
 distributed to the poor, except the bare pittance which his neces- 
 sities imperiously demanded for himself. Unwilling, however, 
 to gain any credit for beneficence, he commonly dispensed his 
 bounty through the hands of others, as we learn from Burnet, 
 who officiated as his almoner in London. 
 
 " In exemplification of his humane and amiable condescension 
 to his friends and dependents, there is an anecdote, which will 
 not disgrace our pages. He once had a Roman Catholic ser- 
 vant, who made a point of abstaining from flesh on the fast days 
 prescribed by the Romish calendar. Leighton, being apprized 
 of this by Mrs. Lightmaker, commented on the vanity of such 
 scruples, yet requested her to indulge the poor man with such 
 fare as suited his erroneous piety, lest the endeavor to dissuade 
 him from the practice should drive him to falsehood or prefori- 
 cation. " For to this," he added, " many poor creatures are 
 
XXI 
 
 impelled, not so much from a corrupt inclination, as for want of 
 a handsome truth." So gentle was he in his construction of the 
 faults and foibles of others. 
 
 " It is of little moment to ascertain, even were it possible, wheth- 
 er this be the identical man-servant, whose idle pranks have 
 earned him a never-dying fame in Dunblane and its neighbor- 
 hood. The following story may be taken as a sample of the 
 provocations, with which this thoughtless fellow used to try his 
 master's equanimity. Having a fancy one morning for the di- 
 version of fishing, he locked the door of the house and carried 
 off the key, leaving his master imprisoned. He was too much 
 engrossed with his sport to think of returning till the evening, 
 when the only admonition he received for his gross behavior from 
 the meek bishop, was, " John, when you next go a fishing, re- 
 member to leave the key in the door." 
 
 " The whole history ol'Leighton's life proclaims his abhorrence 
 of persecution. It is related that his sister once asked him, at 
 the request of a friend, what he thought was the mark of the 
 Beast ; at the same time adding ; " I told the inquirer that you 
 would certainly answer you could not tell." " Truly you said 
 well," replied Leighton ; " but, if I might fancy what it were, it 
 would be something with a pair of horns that pusheth his neigh- 
 bor, and hath been so much seen and practised in church and 
 state." He also passed a severe sentence on the Romanists, 
 " who, in their zeal for making proselytes, fetched ladders from 
 'hell to scale heaven :" and he deeply lamented, that men of the 
 reformed church should have given in to similar measures. 
 
 " We have seen, in the narrative of his public conduct, how 
 firmly he withstood the severe measures set afoot to produce an 
 uniformity of worship in Scotland. Swords and halberts, tongs 
 and pincers, were very unfit instruments, in his esteem, for ad- 
 vancing the science and practice of religion. " The scripture 
 tells us, indeed, of plucking out a right eye for the preservation 
 of the whole body ; but if that eye admit of a cure, it should 
 rather be preserved ; only let its cure be committed to the dex- 
 terous hands of the kindest oculist, and not to a mere bungler, 
 who would mar instead of healing. For himself he would suffer 
 any thing, rather than touch a hair of the head of those, who la- 
 bored under such pitiable maladies, as errors in faith must be 
 accounted. Or, if he did meddle with them, it should be with 
 such a gentle touch, as would prove the friendliness of his dis- 
 position and purpose." " I prefer," he has been heard to say, 
 " an erroneous honest man before the most orthodox knave in 
 
xxu x 
 
 the world ; and I would rather convince a man that he has a soul 
 to save, and induce him to live up to that belief, than bring him 
 over to my opinion in whatsoever else beside. Would to God 
 that men were but as holy as they might be in the worst of forms 
 now among us ! Let us press them to be holy, and miscarry if 
 they can." Being told of a person who had changed his persua- 
 sion, all he said was, " Is he more meek ; more dead to the 
 world ? If so, he has made a happy change." 
 
 "It is related of him, that going one day to visit a leading minis- 
 ter of the presbytery, he found him discoursing to his company 
 on the duties of a holy life. Leighton, instead of turning off to 
 the subject of the current reasons for non-conformity, though he 
 had gone for the express purpose of discussing them, instantly 
 fell in with the train of conversation, and concluded his visit with- 
 out attempting to change it. To some of his friends who remon- 
 strated with him on this apparent oversight, "Nay," he replied, 
 " the good man and 1 were in the main agreed ; and for the 
 points in which we differ, they are mostly unimportant ; and 
 though they be of moment, it is advisable before pressing any, 
 to win as many volunteers as we can." 
 
 " This feature of his character is further illustrated by an anec- 
 dote, which there is every reason to believe authentic. A friend 
 calling upon him one day, and not meeting him at home, learnt, 
 on inquiry, that heavas gone to visit a sick presbyterian minister, 
 on a horse which li had borrowed of the catholic priest. 
 
 " His sobriety of mind and soundness of judgment ought not to 
 be passed over in silence. These qualities were conspicuous in 
 his never pretending to developethe secret things of God, notwith- 
 standing the variety of his learning and his talent for high spec- 
 ulation. Instead of hazarding a guess on a difficult point, to 
 which he had been requested to turn his thoughts, he said to the 
 inquirer, on meeting him some time afterwards, " I have not yet 
 got the lesson you set me." And to his nephew, who com- 
 plained that there was a certain text of scripture which he could 
 not understand, his answer was, " And many more that I can- 
 riot." In reverently standing aloof from those mysteries of the 
 divine nature and government, which are enshrined in a light no 
 mortal eye can gaze upon undazzled, he discovered a judgment 
 equal to his modesty, and exemplified the saying of Solomon, 
 that " with the lowly is wisdom." Being once interrogated about 
 the saints reignina; with Christ, he tried to elude the question by 
 merely replying, " If we suffer with him, we shall also reign with 
 him." Pressed, however, to give his opinion, whether or not 
 
XXlll 
 
 ihe saints would exercise rule in the earth, although Christ should 
 not in person assume the sovereignty, he answered with exquisite 
 judgment, "If God hath appointed any such thing for us, he will 
 give us heads to bear such liquor : our preferment shall not make 
 us reel." Prying into matters of this nature, which the spirit of 
 God has apparently sealed up from man's inquisitiveness, was, in 
 his estimation, indecent and dangerous; and he thought that pas- 
 sionate curiosity, which overleaps the boundaries of revelation, 
 might be well rebuked by the angel's answer to Manoah ; " Why 
 askest thou thus after my name, seeing it is secret?" " Enough," 
 he said, " is discovered to satisfy us, that righteousness and judg- 
 ment are within, although round about his throne are clouds and 
 darkness :" and he blamed those, " who boldly venture into the 
 very thick darkness and deepest recesses of the divine majesty." 
 " That prospect of election and predestination," said he, " is a 
 great abyss, into which I choose to sink, rather than attempt to 
 sound it. And truly any attempt at throwing light upon it makes 
 it only a greater abyss, and is a piece of blameable presumption. 
 In conformity with these sound views, he always endeavored, 
 when Principal of the University of Edinburgh, to repress such 
 perilous inquiries ; judging them of a nature to make young stu- 
 dents conceited, disputatious, and sceptical, and to lead them 
 away from the love of truth and the practice of piety. 
 
 11 We learn from Burnet, that " his thoughts were lively, oft out 
 of the way and surprising, yet just and genuine;" and several of 
 his sayings might be adduced to justify this praise, and to show 
 him well read in the science of human nature and its manage- 
 ment. It was an aphorism of his, that " One half of the world 
 lives upon the madness of the other." He was no advocate in 
 general for crude and abrupt exposures of unpalatable truths. 
 Being told of an author, who had entitled his performance, 
 " Naked truth whipt and stript," his remark was, " It might 
 have been better to clothe it :" and he saw nothing praiseworthy 
 in the roughness, misnamed honesty, of some people, " who 
 would rather overturn the boat than trim it." I shall only add, 
 in illustration of this point of his character, a prayer which he 
 used to offer up, which is pregnant with melancholy meaning : 
 " Deliver me, O Lord, from the errors of wise men ; yea, and 
 of good men." 
 
 if Of his humility, that grace so lovely in the eyes of heaven, and 
 which was truly his crowning grace, it would be difficult to take 
 the dimensions. Burnet mentions " that he seemed to have the 
 lowest thoughts of himself possible, and to desire that all other 
 
xxiv 
 
 persons should think as meanly of him, as he did of himself; and 
 he bore all sorts of ill usage and reproach, like a man that took 
 pleasure in it." 
 
 " This character of his mind is finely illustrated in the follow- 
 ing passage from one of his letters. 
 
 " And now I have begun, I would end just here ; for I have 
 nothing to say, nothing of affairs (to be sure) private nor public ; 
 and to strike up to discourses of devotion, alas ! what is there to 
 be said, but what you sufficiently know, and daily read, and dai- 
 ly think, and, I am confident, daily endeavor to do? And I am 
 beaten back, if I had a great mind to speak of such things, by 
 the sense of so great deficiency, in doing those things that the 
 most ignorant among Christians cannot choose but know. Instead 
 of all fine notions, 1 fly to Kvgie tterjGov XQIGTB ttenaov'* I think 
 them the great heroes and excellent persons of the world, that 
 attain to high degrees of pure contemplation and divine love; but 
 next to those, them that in aspiring to that and falling short of it, 
 fall down into deep humility, and self-contempt, and a real de- 
 sire to be despised and trampled on by all the world. And I be- 
 lieve that they that sink lowest into that depth, stand nearest to 
 advancement to those other heights : for the great King who is 
 the fountain of that honor, hath given us this character of himself, 
 that He resists the proud and gives grace to the humble. Fare- 
 well, my dear friend, and be so charitable as sometimes in your 
 addresses upwards, to remember a poor caitiff, who no day for- 
 gets you. 
 
 IZth December, 1676. R. L. 
 
 " On the eve of taking a bishopric, when he perceived how ma- 
 ny obstacles there were to his doing the good he wished to oth- 
 ers, " Yet one benefit at least," said he, " will arise from it ; I 
 shall break that little idol of estimation my friends have for me, 
 and which I have been so long sick of." Though he could not 
 be ignorant of the value set on his pulpit discourses by the pub- 
 lic, for never was a wandering eye seen when he preached, but 
 the whole congregation would often melt into tears before him, 
 yet the most urgent entreaties of his friends could never obtain 
 from him the publication of a single sermon. Indeed, he looked 
 upon himself as so ordinary a preacher, and so unlikely to do 
 good, that he was always for giving up his place to other minis- 
 ters; and after he became a bishop, he always preferred preach- 
 
 * Lord, have mercy j Christ, have mercy. 
 
XXV 
 
 ing to small congregations, and would never give notice before- 
 hand when he was to fill the pulpit. Of a piece with his rooted 
 dislike to any tiling, that seemed to imply consequence in himself, 
 was his strong objection to have his portrait taken. When it was 
 requested of him, he testified unusual displeasure, and said, "If 
 you will have my likeness, draw it with charcoal :" meaning, no 
 doubt, that he was carbons notandus, as justly obnoxious to scorn 
 and condemnation. His picture was, however, clandestinely 
 taken when he was about the middle age ; and as the engravings 
 prefixed to his works are copied from it, it is a pleasure to know 
 from such good authority as his nephevV's letter, that it greatly 
 resembled him. 
 
 "Nature had endowed him with a warm and affectionate dispo- 
 sition, which was not extinguished by his superlative love to God, 
 though it was always kept in due subordination. In his com- 
 mentary on the epistle of Peter he remarks, that " our only safest 
 way is to gird up our affections wholly ;" and he lived up to this 
 principle. Accordingly, after avowing once, how partial he was 
 to the amiable character and fine accomplishments of a relation, 
 he added, " Nevertheless I can readily wean myself from him, 
 if I cannot persuade him to become wise and good ; Sine bonitate 
 nulla majestas, nullos sapor." To him, as to that Holy One of 
 whose spirit he partook largely, whoever did the will of his hea- 
 venly Father were more than natural kindred. Such, therefore, 
 of his relations as were Christians indeed, had a double share of 
 his tenderness; and to the strength of this twofold bond, not less 
 than to his heavenly-rnindedness, we may ascribe his exclamation 
 on returning from the grave, in which his brother-in-law had 
 been interred : " Fain would I have thrown myself in with him." 
 A beautiful extract from a letter, which he wrote to that gentle- 
 man on the death of a particularly sweet and promising child, to 
 whom he himself was tenderly attached, may here find a suitable 
 place. 
 
 te I am glad of your health and recovery of your little ones ; but 
 indeed it was a sharp stroke of a pen, that tpld me your pretty 
 Johnny was dead ; and I felt it truly more than, to my remem- 
 brance, I did the death of any child in my lifetime. Sweet thing, 
 and is he so quickly laid to sleep ? Happy he ! Though we 
 shall have no more the pleasure of his lisping and laughing, he 
 shall have no more the pain of crying, nor of being sick, nor of 
 dying ; and hath wholly escaped the trouble of schooling, and all 
 other sufferings of boys, and the riper and deeper griefs of riper 
 
XXVI 
 
 years, this poor life being all along nothing but a linked chain of 
 many sorrows and many deaths. Tell my dear sister she is now 
 much more akin to the other world ; and this will quickly be 
 passed to us all. John is but gone an hour or two sooner to bed, 
 as children use to do, and we are undressing to follow. And 
 the more we put off the love of this present world and all things 
 superfluous, beforehand, we shall have the less to do, when we 
 lie down. It shall refresh me to hear from you at your leisure. 
 Sir, 
 
 Your affectionate brother, 
 Edinbro', Jan. 16th. R. LEIGHTON. 
 
 " Leighton was a great admirer of rural scenery ; and, in' his 
 rides upon the Sussex downs, he often descanted, with sublime 
 fervor, on the marvellous works of the almighty Architect. Ad- 
 verting to the boundless varieties of creation, he remarked, that 
 there is no wonder after a straw, omnipotence being as necessary 
 to make the least things out of nothing as the greatest. But his 
 lofty mind seemed especially to delight in soaring to the celestial 
 firmament, and expatiating through those stupendous vaults, from 
 which so many glorious lamps are hung out, on purpose, he be- 
 lieved, to attract our thoughts to the glory that excelleth ; and 
 " we miss the chief benefit they are meant to render us, if we 
 use them not to light us up to heaven." " It was a long hand," 
 he would exclaim, " and a strong hand too, that stretched out 
 this stately canopy above us; and to him whose work it is we 
 may rightly ascribe most excellent majesty." After some such 
 expressions of devout amazement, he would sink into silent and 
 adoring centemplation. 
 
 " We have seen that his walk was direct to heaven, and the drift 
 of his conversation habitually unearthly. He died daily by the 
 mortification of his natural appetites and affections ; and he was 
 visibly perfect in that frame of mind, which he wondered should 
 not be universal, " in which every second thought is of death." 
 It was not in a melancholy tone that he touched on this serious 
 subject ; for the illusions spread over earthly things had long 
 since faded away from his eyes, which were fixed in the sublime 
 anticipations of faith on those blissful realities, that shall open 
 upon the redeemed of the Lord, when they have shaken off 
 mortality. To him, therefore, death had lost its sting : it was 
 become a pleasant theme ; and gave occasion to some of his most 
 cheerful sayings. He would compare this heavy clod of clay, 
 with which the soul is encumbered, to the miry boots, of which 
 
xxvn 
 
 the traveller gladly divests himself on finishing his journey : and 
 he could not disguise his own wish to be speedily unclothed, in- 
 stead of lingering below till his garments were worn out and 
 dropped off through age. In general, his temper was serene 
 rather than gay ; but his nephew states, that if ever it rose to an 
 unusual pitch of vivacity, it w r as when some illness attacked him ; 
 when, " from the shaking of the prison doors, he was led to 
 hope, that some of those brisk blasts would throw them open, 
 and give him the release he coveted." Then he seemed to stand 
 tiptoe on the margin of eternity, in a delightful amazement of 
 spirit, eagerly awaiting the summons to depart, anil feeding his 
 soul with the prospect of immortal life and glory. Sometimes, 
 while contemplating his future resting-place, he would break out 
 into that noble apostrophe of pious George Herbert; 
 
 O let me roost and nestle there ; 
 Then of a sinner thou art rid, 
 And I of hope and fear. 
 
 " Hearing once of the death of a portly man ; " How is it," he 
 
 - exclaimed, " that A has broke through those goodly brick 
 
 walls, while I am kept in by a bit of flimsy deal ?" He would 
 say pleasantly, that he had his night-cap on, and rejoiced that it 
 was so near bed-time, or, rather, so near the hour ol rising to one 
 who had long lain awake in the dark ; and pointing to the chil- 
 dren of the family, one evening, who were showing symptoms of 
 weariness, and importuning to be undressed ; " Shall I," said he, 
 " who am threescore and ten, be loth to go to bed ?" This world 
 he considered a state of nonage, and the land of mature men a 
 land very far off. No apophthegm of uninspired wisdom pleas- 
 ed him more than that of Seneca : " Ilia dies, quam ut supremam 
 metuisses, csternitatis nalalis est."* His alacrity to depart result- 
 eji from his earnest desire to " see and enjoy perfection in the 
 perfect sense of it, which he could not do and live." " That 
 consummation," he would say, "is truly a hope deferred ; but, 
 when it cometh, it will be a tree of life/' 
 
 " An extract from a letter, supposed to have been written a 
 short time before his death, may here be aptly inserted. 
 
 " I find daily more and more reason without me, and within 
 me yet much more, to pant and long to be gone. I am grown 
 exceeding uneasy in writing and speaking, yea almost in think- 
 ing, when I reflect how cloudy our clearest thoughts are : but, I 
 think again what other can we do, till the day break and the 
 shadows flee away, as one that lieth awake in the night must be 
 
 * The day which you fear as your last, is the BIRTH DAY OF ETERNITY. 
 
XXV111 
 
 thinking; and one thought that will likely oftenest return, 
 when by all other thoughts he finds little relief, is, when will it 
 be day ?" 
 
 " Yet Leighton, for the comfort of weak believers be it record 
 ed, did not pretend to an absolute assurance of final salvation. 
 Conversing, one day, in his wonted strain of, holy animation, o 
 the blessedness of being fixed as a pillar in the heavenly Jerusa- 
 lem to go no more out,* he was interrupted by a near relation 
 exclaiming, " Ah, but you have assurance !" " No, truly," he 
 replied, " only a good hope, and a great desire to see what they 
 are doing on the other side, for of this world I am heartily wea- 
 ry." 
 
 " Such was the holy man, of whom little now remains to be 
 told, except his dismissal from this troublesome scene to that 
 place among 
 
 tho sanctities of heaven, 
 
 which he had long preoccupied in affection and spirit." 
 
 In the year 1684, Leighton received an earnest request from 
 Bishop Burnet, to visit Lord Perth, once apparently a good man, 
 but now a very wicked one, who had begun to feel compunction 
 for his crimes, and desired to see Leighton. "I hoped, says 
 Burnet, that still some good impressions had been left in him : 
 and now, when he came to London to be made lord chancellor, 
 I had a very earnest message from him, desiring by my means to 
 see Lfcighton. I thought that angelical man might have awaken- 
 ed in him some of those good principles, which he seemed once 
 to have had, and which were now totally extinguished in him. I 
 writ so earnestly to Leighton that he came to London." Though 
 his appearance was healthy, yet his biographer say* that he went 
 with feelings of illness, which may account for his presentiment 
 that his dissolution was at hand. " The worse I am," said he in 
 the ardor of his benevolence " the more I choose to go, that I 
 may give one pull at you poor brother, and snatch him if possible 
 from the infectious air of the court." "Upon his coming to me," 
 Burnet continues, " I was amazed to see him at above seventy 
 look so fresh and well, that age as it were seemed to stand still 
 with him ; his hair was still black, and all his motions were lively. 
 He had the same quickness of thought and strength of memory, 
 but above all, the same heat and life of devotion, that I had ever 
 seen in him. When I took notice to him, upon my first seeing him, 
 how well he looked, he told me he was very near his end for all 
 
 * Rev. iii. 12. 
 
XXIX 
 
 that ; and his work and journey both were now almost done. 
 This at that time made no great impression on me." 
 
 " The very next day," says his biographer, " he was attacked 
 with an oppression on the chest, and with cold and stitches, which 
 proved to be the commencement of a pleurisy. He sunk rapidly, 
 for on the following day both speech and sense had left him ; and, 
 after panting for about twelve hours, he expired without a strug- 
 gle in the arms of Bishop Burnet, his intimate friend, his ardent 
 and affectionate admirer. Nothing is recorded of his last hours : 
 and indeed the disease that carried him off was such, by its na- 
 ture and rapid progress, as to preclude much speaking. But no 
 record is necessary of the dying moments of a man, who had 
 served God from his infancy ; and whose path had been a shi- 
 ning light up to the moment when the shades of death closed over 
 it. God was, assuredly, the strength of his heart in the hour of 
 his last agony, and is now his glorious portion, his exceeding and 
 eternal great reward. It was needless for himself that he should 
 have notice of the bridegroom's coming ; for his lamp was always 
 trimmed, his loins were always girded. To his surviving friends 
 it could have afforded little additional satisfaction, to have heard 
 him express, on his death-bed, that faith and holy hope, of which 
 his life had been one unbroken example : neither could he have 
 left, for the benefit of posterity, any sayings more suitable to a 
 dying believer than those he daily uttered ; living, as he had long 
 lived, on the confines of the eternal world, and in the highest 
 frame of spirituality that it seems possible for an imbodied soul 
 to attain. He entered into his rest, on the 25th of June, A. D. 
 1684, in the seventy-fourth year of his age." 
 
 " I was by him," writes Bishop Burnet, " all the while. Thus 
 I lost him, who had been the chief guide of my whole life. He 
 had lived ten years in Sussex, in great privacy, dividing his time 
 wholly between study and retirement, and the doing of good : for 
 in the parish where he lived, and in the parishes round about, he 
 was always employed in preaching and reading prayers. He distri- 
 buted all he had in charities, choosing rather to have it go through 
 other people's hands than his own : for I was his almoner in 
 London. He had gathered a well chosen library of curious as 
 well as useful books ; which he left to the diocese of Dunblane, 
 for the use of the clergy there, that country being ill provided 
 with books. 
 
 " There were two remarkable circumstances in his death. He 
 used often to say, that if he were to choose a place to die in 
 it should be an inn, it looking like a pilgrim's going home, to 
 3 
 
XXX 
 
 whom this world was all as an inn, and who was weary of the 
 noise and confusion in it. He added, that the officious tender- 
 ness and care of friends was an entanglement to a dying man ' 7 
 and that the unconcerned attendance of those that could be pro- 
 cured in such a place would give less disturbance. And he ob- 
 tained what he desired ; for he died at the Bell inn, in Warwick 
 Lane. Another circumstance was, that while he was bishop in 
 Scotland, he took what his tenants were pleased to pay him : so 
 that there was a great arrear due, which was raised slowly by one 
 whom he left in trust with his affairs there : and the last pay- 
 ment that he could expect from thence was returned up to him 
 about six weeks before his death : so that his provision and his 
 journey failed both at once." 
 
 In addiiion to what has already been selected from Burnet's 
 history of his own times, the following passages are full of in- 
 terest. 
 
 " I bear still the greatest veneration for the memory of that 
 man that I do for any person; and reckon my early knowledge 
 of him, and my long and intimate conversation with him, that 
 continued to his death for twenty-three years, among the great- 
 est blessings of my life; and for which I know I must give ac- 
 count to God, in the great day, in a most particular manner." 
 
 " He was accounted a saint from his youth up. He had great 
 quickness of parts, a lively apprehension, with a charming vivac- 
 ity of thought and expression. He had the greatest command of 
 the purest Latin that ever I knew in any man. He was a mas- 
 ter both of Greek and Hebrew, and of the whole compass of the- 
 ological learning, chiefly in the study of the scriptures. But 
 that which excelled all the rest was, he was possessed with the 
 highest and noblest sense of divine things that I ever saw in any 
 man. He had no regard to his person, unless it was to mortify 
 it by a constant low diet, that was like a perpetual fast. He had 
 a contempt both of wealth and reputation. He seemed to have 
 the lowest thoughts of himself possible, and to desire that all 
 other persons should think as meanly of him as he did of him- 
 self: he bore all sorts of ill usage and reproach like a man that 
 took pleasure in it. * He had so subdued the natural heat of his 
 temper, that in a great variety of accidents, nnd in a course of 
 twenty-two years' intimate conversation with him, I never ob- 
 served the least sign of passion, but upon one single occasion. 
 He brought himself into so composed a gravity, that I never saw 
 him laugh, and but seldom smile. And he kept himself in such 
 a constant recollection, that I do not remember that ever I heard 
 
XXXI 
 
 him say one idle word. There was a visible tendency in all he 
 said, to raise his own mind, and those he conversed with, to seri- 
 ous reflections. He seemed to be in a perpetual meditation 
 And though the whole course of his life was strict and ascetical, 
 yet he had nothing of the sourness of temper that generally pos- 
 sesses men of that sort. He was the freest from superstition, 
 from censuring others, or imposing his own methods on them, 
 possible. So that he did not so much as recommend them to 
 others. He said there was a diversity of tempers, and every 
 man was to watch over his own, and to turn it in the best man- 
 ner he could. His thoughts were lively, oft out of the way and 
 surprising, yet just and genuine. And he had laid together in 
 his memory the greatest treasure of the best and wisest of all the 
 ancient sayings of the heathens as well as Christians, that I have 
 ever known any man master of: and he used them in the aptest 
 manner possible." 
 
 Speaking of the bishops of Scotland, and referring partic- 
 ularly to Archbishop Leighton, Burnet says in the preface to his 
 life of Bedell, " I have observed among the few of them to whom 
 I had the honor to be known particularly, as great and exemp- 
 lary things as ever I met with in all ecclesiastical history ; not on- 
 ly the ' practice of the strictest of all the ancient canons, but a 
 pitch of virtue and piety, beyond what can fall under common 
 imitation, or be made the measure of even the most angelical 
 rank of men ; and saw things in them that look more like fair ideas, 
 than what men clothed with flesh and blood could grow up to." 
 
 In his treatise on the duties of the Pastoral care, "I was for- 
 med to them," he says, " by a bishop that had the greatest el- 
 evation of soul, the largest compass of knowledge, the most mor- 
 tified and most heavenly disposition, that I ever yet saw in mor- 
 tal ; that had the greatest purls, as well as virtues, with the per- 
 fectest humility, that I ever saw in man ; and had a sublime 
 strain in preaching, with so grave a gesture, and such a majesty, 
 both of thought, of language, and of pronunciation, that I never 
 once saw a wandering eye where he preached ; and have seen 
 whole assemblies often melt in tears before him ; and of whom I 
 can say with great truth, that in a free and frequent conversation 
 with him, for above two-and-twenty years, I never knew him say 
 an idle word) that had not a direct tendency to edification : and I 
 never once saw him in any other temper, but that which I wished 
 to be in, in the last moments of my life. For that pattern, which 
 I saw in him, and for that conversation, which I had with him, I 
 know how much I have to answer to God : and though my re- 
 
 
x > XXX11 
 
 fleeting on that which I knew in him, gives me just cause of be- 
 ing deeply humbled in myself, and before God ; yet I feel no 
 more sensible pleasure in any thing than in going over in rny 
 thoughts all I saw and observed in him." 
 
 ARCHBISHOP LEIGHTON had many and worthy contemporaries, 
 lights of preeminent lustre in the church, men of powerful minds, 
 deep learning, and faithful devotedness to Christ. It was an 
 age fruitfully productive of intellectual and moral greatness. It 
 was an age for the discovery and ripening of great truths, and 
 one in which great principles were practically tested and estab- 
 lished. It was an age of immense erudition in Law, Philosophy, 
 and Divinity. It was an age of masterly practical Theology ; but 
 above all, it was an age abundant in examples of eminent holiness. 
 A mere list of the names of some of the most eminent men 
 who then flourished leaves a vivid impression of intellect and re- 
 ligion on the mind. LEIGHTON, USHER, STILLINGFLEET. Chil- 
 lingwortb, LIGHTFOOT, HALL, TAYLOR, Tillotson, Hammond, 
 Prideaux, Bates, BAXTER, HOWE, Calamy, Reynolds, Henry, 
 OWEN, CUDWORTH, Wallis, WALTON, Wilkins, MILTON, SELDEN, 
 HALE, Poole, Manton, Jacomb, Rutherford, Charteris, Nairn, 
 Gilpin,Charnock, Shaw,FJavel, Mead,Pocock, BOYLE, BARROW, 
 BULL, Whiiby, NEWTON, Patrick, Locke. These are some of 
 the eminent scholars, divines,, and holy men of old, who flour- 
 ished from the beginning to the close of the seventeenth Centu- 
 ry. Many of them are a host individually. Their mingled talents, 
 learning, and piety made that age the brightest in all English lit- 
 erature. Star rose after star, in such beautiful succession, as to 
 make one continuous Galaxy of intellectual and moral light. 
 Calamy's lives of the Nonconformists, the first volume especially, 
 is full of striking portraits of men whose learning was of gi- 
 gantic aspect, and whose holiness would have adorned the age of 
 primitive, apostolic piety. It is a continued record of men in 
 labors abundant, in stripes above measure. Men, who made 
 life religion, and stamped fleeting time with the impress of Eter- 
 nity. Neither the persecution of enemies, nor the rage of the 
 elements, could keep them from their duty. When the plague 
 ravaged London, and ministers who feared death more than 
 God fled from the pulpits, they bade defiance to the pestilence, 
 and ministered the bread of life to pale multitudes, at altars 
 from which they would have been driven with penal inflictions 
 in the season of health. 
 
 Yet Leighton outshone them all. Few men, even in the age 
 
XXXlli 
 
 of USHER, SELDEN, and MILTON, possessed such comprehen- 
 sive erudition ; and since the days of the Apostles there has 
 scarce been witnessed another so perfect imitation of the life of 
 Christ. A simple repetition of the beatitudes, with which our 
 Divine Saviour opened his Sermon on the Mount, would perhaps 
 be the most forcible and happy delineation of his moral charac- 
 ter. He possessed all the features, there drawn in such expres- 
 sive lines, in a degree so eminent, that any one alone would have 
 rendered his Christian character conspicuous for its excellence. 
 And such a heavenly harmony reigned over them all, that no 
 one grew bright at the expense of the others. In this sense he 
 was a finished Christian. There was a holy symmetry and pro- 
 portion in the graces which adorned his life. They assembled 
 together and blended with each other in such sweet and perfect 
 unison, each occupying its own place, no one absent, no one 
 faintly discerned, that when we think of him, we think of him as 
 * The Holy Leighton,' and cannot but feel that no other appella- 
 tion whatever would be equally appropriate to his character. We 
 may speak of the ardent Baxter, the contrite Brainard, the be- 
 loved, self-denying Martyn, the humble, patient, confiding, perse- 
 vering Schwartz ; but to denominate Leighton's piety in like man- 
 ner from any peculiar grace, would seem like designating the 
 beauty of the rainbow by one of its primary colors. He seems 
 almost to have arrived at the highest degree of spirituality, which 
 it is possible for any human being to attain. 
 
 If any one of the Christian graces did shine the brightest, ir 
 was that of humility. " A self-searching Christian," he would 
 say, "is made up of humility and meekness. If thou wouldest 
 find much peace and favor with God and man, be very low in 
 thine own eyes. Forgive thyself little, and others much." "The 
 poor in spirit they that mourn the meek, fyc. Oh sweet, lowly 
 graces, poverty of spirit, meekness, that grow low, arid are of dark 
 hue, as the violets, but of a fragrant smell ; these are prime in 
 the garlands of a Christian. Oh study these ; seek to have them 
 growing within you." The very shining of the Christian graces, 
 he thought, ought to be with humility. " Shine humbly, to his 
 glory, whose light you borrow; not to show forth your own ex- 
 cellencies, but His, who hath called you from darkness to his 
 marvellous light. Let your light so shine before men, that they, 
 seeing your good works, (not yourselves, if you can be hid ; as 
 the sun affords its light, and will scarce suffer us to look upon 
 itself,) may glorify (not you, but) your heavenly Father." " Oh 
 Jesus, my Saviour ! thy blessed humility, impress it on rny 
 *3 
 
XXXIV 
 
 heart." He called humility the preserver of all the other graces, 
 which " without it, if they could be without it, were but as a box 
 of precious powder, carried in the wind without a cover, in dan- 
 ger of being scattered and blown away." And he said beauti- 
 fully that " the embroidery, the variety of graces, the lively 
 colors of other graces, shine best on the dark ground of humili- 
 ty." It was his humility, looking to the examples of John the 
 Baptist, and of a greater than he, which kept him from the min- 
 istry till after he was thirty years of age. " Good fruit," he said, 
 " may be plucked too green, which, let alone awhile to ripen, 
 would prove much more pleasant and profitable." 
 
 It was his eminent humility which made him eminently wise ; 
 and it was his humility and wisdom combined, which formed 
 him to such childlike acquiescence in the will, and simple defer- 
 ence to the word, of God. Thus hath the Lord been pleased, 
 was to him a sufficient solution of any mystery it was a delight- 
 ful reason. Like a little child, whose hand is safely held in the 
 hand of its father, he walked about, admiring with confiding, un- 
 questioning simplicity the movements which he could not under- 
 stand. " What questions are moved," said he, " more curious 
 than useful, I shall either pass wholly in silence, or only name 
 them to pass them, to put them out of our way, that they may 
 not stop us in what may be useful." " This is arcanum imperil, a 
 state secret," says he on one occasion, speaking of the counsels 
 of God : " no reason is to be expected, but his good pleasure.'* 
 He thought some mysteries were rather humbly to be adored 
 than boldly to be explained. " Here it were easier," he says> 
 with inimitable beauty, of such a mystery, " to lead you into a 
 deep, than to lead you forth again. 1 will rather stand on the 
 shore, and silently admire it, than enter into it." He couJd not 
 endure that any should attempt " to cut and square God's 
 thoughts to ours, and examine his sovreign purposes by the 
 low principles of human wisdom.* How much more learned 
 than all such knowledge, is the Apostle's ignorance, when he 
 cries out, / O / the depth of the riches, both of the wisdom and 
 knowledge of God ! how unsearchable are his judgments, and his 
 ways past finding out /" 
 
 * A kindred spirit of reverence to the word and purposes of God abode in the bo- 
 soms of many of the great Scholars and Divines of that period. The learned SELDEN, 
 in his book on Tithes, speakingr of the great riches of the tribe of Levi, makes this en- 
 ergetic remark. " I trust in this ; that it pleased the Almighty so to enrich that tribe 
 which was reserved only for the holy service in the temple. Why he did so, or with 
 what proportion, let them for me examine, who dare put their profane fancies to play 
 with his holy text, and so most impudently and wickedly offer to square the one by the 
 other." What would Kelden have said, had he come across some of the speculations 
 of modern Unitarianism in regard to the Old Testament ! 
 
XXXV 
 
 The same humility of soul inspired him with a reverential 
 erence to all the appointed ordinances of God. Speaking of our 
 Saviour submitting to be baptized by John, " He humbles him- 
 self," said he, " to be baptized. Oh that we who are baptized 
 had more of his likeness in this humble reverence for divine or- 
 dinances, looking on them as his in every warranted hand. What 
 though he that teaches be less knowing and less spiritual than 
 thou that nearest, one that might rather learn of thee, yet the 
 appointment of God obliges them to attend as humbly and re- 
 gardfully to his ministry as if he were an angel." 
 
 He loved to mourn over his sins. " Who would not be con- 
 tent to weep," said he, " to have God wipe away their tears with 
 his own hand." Speaking of the loveliness of Jesus in compari- 
 son with all that worldly men love, " their enjoyments, he said, 
 have not near so much sweetness, as the very seekings and 
 mournings after Jesus Christ." 
 
 In charity and liberality of mind, in kindness, gentleness, and 
 tenderness of heart and manners, perhaps he never had an equal. 
 There was no such thing as prejudice in his bosom ; he never 
 judged another man's conscience ; the persecution and religious 
 intolerance of the times distressed him very deeply. The ser- 
 vant of the Lord must not strive, but be gentle unto oil. Truly 
 he was so ; the example of Jesus was reflected brightly in the 
 life of this eminent saint, from those quiet graces especially, 
 which are most unlike the spirit of this selfish, troubled world, 
 but which soften, subdue, and win, wherever they are witnessed. 
 For the world he would not have grieved a single human heart, 
 or wounded the feelings of the weakest of his brethren in Christ. 
 In the simple language of the Apostle, he was kind, tender-heart- 
 ed, forgiving ; walking in love, as Christ also hath loved us. 
 Never was there a sweeter exhibition of the pure spirit of heav- 
 enly kindness, save in the life of Him who knew no sin. He would 
 not have handled a rosebud too roughly ; a terrified bird would 
 have flown to his bosom. Blessed are the peacemakers, for they 
 shall be called the children of God. Such patience, such meek- 
 ness, such compassion, such winning, affectionate mildness, 
 never could have grown up or flourished, but beneath the sweet 
 serene breathings of the Holy Ghost, the Sanctifier 
 
 That a saint so constituted was a discreet and tender counsel- 
 lor to individuals distressed with religious doubts and perplexi- 
 ties ; that he was not only perfectly free from censoriousness, 
 but kind and gentle in weighing the faults of others, and patient 
 towards the infirmities of his fellow Christians, we need not say. 
 
XKXVl 
 
 " They that have most of this wisdom," said he, " are least rig- 
 id to those that have less of it. I know no better evidence of 
 strength in grace, than to bear much with those that are weak in 
 it." He was indeed all tenderness to others, though severe to 
 himself; giving life and reality to his own beautiful maxim, he 
 * forgave himself little, and others much.' "A man, though he 
 err," said he, " if he do it calmly and meekly, may be a better 
 man than he who is stormy and furiously orthodox." " Next to 
 the grave and the silent shades of death, a cottage in some wil- 
 derness is to be wished for, to mourn for the pride and passion 
 of mankind." He loved to practise what he pleasantly calls 
 "that sweet doctrine of not revenging, but patiently bearing, and 
 readily forgiving of injuries, and loving enemies, and doing good 
 to all." " Humility, meekness and chanty were the darling vir- 
 tues of Christ. He came to expiate and to extirpate our pride ; 
 and when that majesty did so humble himself, shall a worm 
 swell?" He has somewhere said, " he that in prayer minds 
 none but himself, doubtless he is not right in minding himself." 
 What was his own probable practice in the attainment of the 
 Christian graces, may be learned from his own recommendation 
 to others, " to be more particular in our purposes ; sometimes to 
 set ourselves to some one grace, not secluding nor turning away 
 the rest, for that cannot be, but yet, more particularly plying that 
 one, were it humility, poverty of spirit, meekness, or any other ; 
 and for some time to make that one our main task, were it for 
 some weeks or months together, and examine every day's prac- 
 tice in that particularly. But, like unsettled students among 
 many books, we rove and reel, and make offers at every grace, 
 and still lag behind and make no considerable purchase nor pro- 
 . gression in any." 
 
 His piety was eminently a meditative piety. Early in life he 
 had been much impressed with some examples of secluded holi- 
 ness at Donay ; his own habits could not have been more un- 
 worldly, had he spent his whole existence in the gloorn and se- 
 clusion of the cloister; but he mingled meditation with activity. 
 That is a beautiful image, which Young uses of the Christian ; 
 
 Like ship at sea, while in, above the world. 
 
 Whether in the midst of this world's scenes, or in perfect retire- 
 ment, Leighton's thoughts were always fixed upon the world whith- 
 er he was tending. Religious meditation seemed the involuntary 
 habit of his soul ; and in this was exemplified the profound truth 
 of his own remark, that " the pure love of God maketh the spirit 
 
xxxvn 
 
 pure and simple, and so free, that without any pain and labor it 
 can at all times turn and recollect itself in God." If duty drew 
 him from seclusion, it was to watch and pray lest he should enter 
 into temptation ; and amidst the most absorbing earthly business, 
 if his thoughtful face were of a clear transparency, and you could 
 have looked through the casement of his soul far into the depths 
 of its retirement, you would there have seen the high purposes 
 of God still ripening and fulfilling, and the process of growing 
 holiness advancing as certainly and uninterruptedly as it would 
 in the most sacred oratory of private devotion. He thought that 
 in this world the Christian's white robe would be very likely to 
 be entangled and defiled, if he wore it too flowingly : 
 
 He would not soil those pure ambrosial weeds 
 With the rank vapors of this sin-worn mould. 
 
 " Our only safest way," said he, " is to gird up our affections 
 wholly. When we come to the place of our rest, we may wear 
 our long white robes at full length without disturbance ; for no 
 unclean tiling is there ; yea, the streets of that New Jerusalem 
 are paved with gold." 
 
 He was a stranger and a pilgrim on the earth, and he felt that 
 he was such. He had no more motive to partake in the toils 
 and anxieties of this life, than an angel would feel, commission- 
 ed on some errand of mercy to the dwelling-place of mortals, 
 who stays only till he may perform the mandate of his sovereign, 
 and is glad to return from the atmosphere of earth to the light of 
 his Father's countenance, to his home of glory in the skies. 
 Though present in the body, he was absent in the spirit with his 
 Lord and Master. Amidst his fellow-mortals in all the concerns 
 of this life he walked and acted like a man in a dream a drearn, 
 from which he was then only to awake, when he passed into the 
 blissful presence of his ascended Saviour. 1 shall be satisfied, 
 WHEN I AWAKE, with thy likeness. And though into all the busi- 
 ness which duty required of him, he entered with a grave inten- 
 sity to fulfil the Apostle's injunction, yet all this while his soul 
 was conversing in heaven, for he looked with the eye of faith on 
 the things unseen and eternal. In the emphatic words of Paul, 
 he was dead, and his life was hid with Christ in God. He was 
 altogether Christ's ; His image was always before him ; His 
 words always invited him to glory. 
 
 I hear a voice, you cannot hear, 
 
 Forbidding me to stay ; 
 I see a hand, you cannot see, 
 Which beckons me away. 
 
XXXV111 
 
 He thought nothing, desired nothing, did nothing, with which the 
 idea of his Redeemer was not connected. His conversation was 
 like that of Moses and Elias on the mount of transfiguration ; or 
 like what we might suppose one of the spirits of the just made 
 perfect would exhibit, if he returned to dwell again for a short 
 period among the inhabitants of earth. With what sweetness, 
 what delicacy, he was accustomed perpetually to recur to the 
 themes nearest and dearest to his heart, progression in holiness, 
 the rest of the saints, the hour of his departure, the things which 
 eye hath not seen, awaiting him in Eternity. Jesus, dwelling in 
 his heart by faith, and formed within him, the hope of glory. 
 " When," said he, " will the day break, and the shadows flee 
 away ?" " It is not," he would say, " the want of religious 
 houses, but of spiritual hearts, that glues the wing of our 
 affections, and hinders the more frequent practice of this 
 leading precept of the divine law, fervently to lift up our souls 
 unto God, and to have our conversation in heaven." There 
 cannot be a doubt that his rules and instructions for a holy life 
 are a transcript from his own experience. It would be impossi- 
 ble for any but a very holy man to rise even to the imagination 
 of a life so celestial, or to compose in such a flowing strain of an- 
 gelical devotion to God. These rules are a mild still voice from 
 the innermost holy of holies in a heart where God reigns su- 
 premely and alone. Sometimes in memorials of this nature 
 there is a repulsive coldness and austerity ; here, as in the char- 
 acter of which these instructions are a portrait, the sanctity de- 
 lineated is attractive, gentle, serene. It is a pure streamlet which 
 has found its way into a world of sin, from the river of the water 
 of life clear as chrystal. It breathes a divine fragrancy and car- 
 ries the soul silently up to rest in its contemplations at the throne 
 of God and the Lamb. 
 
 Leighton's religious character, though so very retired and con- 
 templative, was cheerful and happy. How could it be otherwise 
 with one who lived in so holy a manner, that he was always 
 longing to depart and to be with Christ. The study of his writ- 
 ings tends to inspire a calm confidence in God, and a holy joy- 
 fulness in the contemplation of Jesus and religious things. He 
 speaks very often of the happiness and privileges of the children 
 of God with a humble holy exultation, and even with a play- 
 ful fulness of delight. He takes a childlike pride in simplicity 
 of heart in showing the roll in his bosom, and the robe his Father 
 has given him to wear. He triumphs in the sweetest manner in 
 the consciousness of his security in Jesus, and of the unalterable 
 
tendency of his soul, through the power of redeeming grace, to- 
 wards Heaven, his happy home. "Courage, brothers;" he 
 would say, " the day is coining !" His language is the very ex- 
 uberance of a soul satisfied with every dispensation and delight- 
 ing in God. It is impossible to read many pages of his works 
 without feeling, that notwithstanding his grief lor the desolations 
 and divisions of Zion,and his mournful sense of his own unwor- 
 thiness, indwelling sin, and want of perfect love, he must have 
 been one of the happiest saints who ever lived. He pours forth 
 image after image expressive of the grateful contentedness of the 
 Christian with the will of his Heavenly Father. The kingdom 
 of Heaven was within him, and he enjoyed large manifestations 
 of the glory of God in the face of Jesus Christ. Yet he was al- 
 ways in the valley of humiliation, being dead to himself and to 
 the world, and having his own will swallowed up in the will of 
 his Saviour. 
 
 Comprehensive as his mind was, without his eminent holiness 
 he could not have possessed those clear and wide views of God's 
 government and revealed truth, which distinguish his writings. 
 The wisdom in these pages is that of holiness teaching the things 
 that are spiritually discerned ; thus his works are a perpetual 
 heavenly Nepenthe, both to the mind and heart. He never en- 
 gages in bold speculation, carefully avoids metaphysical intrica- 
 cies and abstractions, and in reasoning en the deep things of 
 God, as we have seen, imitates the great Apostle, Who art thou 
 O man ! He sat at the feet of Christ, and as a little child learned 
 of him. And all the aspect of his learning is meek and lowly. 
 The doctrines of the Gospel appear with admirable clearness 
 and symmetry ; unmingled with philosophical refinement, they 
 possess the same harmony and consistency as they do in the Bi- 
 ble. One of his most favorite topics is the doctrine of justifica- 
 tion by faith in Christ through the merits of His righteousness ; 
 and he always treats it in such a manner that it seems dearer to 
 the heart of the Christian than it was before. Indeed we may 
 safely assert that the prominent excellence in Leighfon's writings 
 is the prominence of the Saviour, and the deep, heartfelt delight 
 with which he dwells upon the glory, the beauty, the loveliness, 
 and the preciousness of his character. He loved to view him 
 in all his offices, and to meditate on the mysteries of his grace in 
 the great scheme of salvation. With what affecting humility and 
 tenderness would he speak of his Saviour's sufferings ! He loved 
 to ascribe every good thing to him, to feel his own infinite un- 
 worthiness, and to hide beneath the robe of *his glorious right- 
 eousness. 
 
xl 
 
 Leigbton's familiarity with the scriptures is remarkable, even 
 in an age distinguished for practical scriptural knowledge. The 
 secret of the Lord was with him ; he read whole volumes of spir- 
 itual wisdom, to which holiness is the only key. Every word, 
 every line of the sacred books was to him pregnant with celes- 
 tial meaning : he applied to every part, both of the Old and New 
 Testaments, for reproof, for correction, and for instruction in 
 righteousness. He never used passages at random ; every se- 
 lection possesses a remarkable appositeness to the subject, so that 
 its place could not be supplied by any other passage without in- 
 jury. And he introduces the words of Scripture with affection- 
 ate reverence, as one who would make the most of a dear and 
 valued friend. The simplicity, freedom, and clearness of his 
 own style, and the holiness of his thoughts, together with the fre- 
 quent recurrence of sweet and apposite passages from the Bible, 
 make his writings a source of uninterrupted delightfulness. They 
 are like the wings of a dove covered with silver, and her feathers 
 with yellow gold. 
 
 It is worthy of remark, that he quotes from the Song of Solo- 
 mon, with the same freedom and reverence as from any other 
 part of the Bible. A mind of such unspotted purity as that of 
 Archbishop Leighton could see no incongruity in the spiritual 
 application of this book : there are modern critics, whose pious 
 solicitude for the integrity of the sacred volume would fain ex- 
 clude it from the canon. 
 
 Christians of the seventeenth century meditated much more 
 on the Bible than we do now. We are too exclusively external, 
 busy, revival Christians ; they were thoughtful, inward, biblical 
 Christians. They were formed to the stature of men so perfect 
 in Christ Jesus, by much prayer, and long and quiet meditation 
 on the word of God. They received the grace of God, and it 
 grew like peach trees with a southern exposure, and the fruit 
 was rich, mellow, beautiful. Now " the tender plant in a strange 
 unkindly soil" is exposed to all manner of storms and tempests 
 (at least of temptation by growing for the observance of others) 
 before it has become sufficiently indurated ; it is not left long 
 enough in the Nursery, to expand quietly and happily beneath 
 the beams of the sun of righteousness ; and in our worldly, un- 
 wise haste, the fruit is plucked before it is ripe. 
 
 Critical scholarship is now probably more general ; but the 
 recurrence of such names as Walton and Light foot to the mem- 
 ory forbids us to say that it is likewise as profound. Nothing but 
 prejudice grounded- in sheer vanity and ignorance could make 
 
xli 
 
 any man imagine that while we deal with the word of God like 
 vigorous scholars, the Christians of that age handled it with in- 
 discriminate applieation. If to excel us in the prayerful study 
 and reverential exposition of its spiritual meaning were thus to 
 handle it, certainly they did. Nor was this all ; very generally 
 the ministers of that age were very great Hebraists and Grecians. 
 But their attention was not so much fixed upon helps to under- 
 stand the word as upon the word itself. It was their meditation 
 all the day ; they ruminated on it ; its passages remained in the 
 mind as germs for the accumulation of religious wisdom ; and 
 beautiful religious thoughts were continually clustering and crys- 
 tallizing around them. At that time Christians were accustom- 
 ed to find deep things of God in passages which a common rea- 
 der would either not notice, or perhaps be inclined to ask what 
 need of a revelation to convey such very simple knowledge to 
 the mind. They drew precious truths from multitudes o( little 
 sleeping concealed fountains, which we hardly deign to visit ; if 
 no footsteps but ours interrupted their seclusion, they would all be 
 grown over with moss. In reading the fifth chapter of Luke, 
 Philip Henry would say, See here the reward of neighborly 
 kindness. Peter did but lend his boat a short time to our Sa- 
 viour to preach a sermon in, and the loan was repaid by a great 
 draught of fishes. If this disposition degenerated sometimes into 
 conceit, and became mere quaintness, it oftener brought to view 
 precious, heavenly, sparkling thoughts, and opened original truth?, 
 and administered unexpected and grateful instruction to the 
 heart. 
 
 They possessed a spiritual imagination, restless and rich, 
 which could at any time set a table even in the wilderness, and 
 cover the desert with palaces. Their very dreams were like 
 those of Jacob in the sweet open air of Padan Aram. Wherev- 
 er in the Bible they rested to meditate, anon uprose like an ex- 
 halation, stately religious fabrics, 
 
 With the sound 
 
 Of dulcet symphonies and voices sweet. 
 
 Archbishop Leighton and Bishop Hall in his Contemplations are 
 among the happiest examples of this peculiarity. Leighton in- 
 variably mingles with it the chastening influence of a delicate 
 refined taste. His works are every where a pure fountain, that 
 
 Sends up cold waters to the traveller 
 With soft and even pulse. 
 
 There is nothing to interrupt the deep delight breathed over the 
 
xlii 
 
 heart ; the air all round is cairn ; the shade is grateful ; " here 
 twilight is, and coolness ;" there is no thought, or sound, or im- 
 age, to disturb the purity and peacefulness of the place and 
 scene. Far and long we might wander in the wilderness of this 
 world, and meet no such second resting-place. 
 
 Leighton's writings are not, like many others', (and even 
 powerful minds) now a waste of sand, and now an Oasis of ex- 
 ceeding beauty ; they are all one perpetual variety of rich and 
 solemn scenery, where you walk on in unconscious progress from 
 one spot to another, now lost in the religious gloorn and echoing 
 walks of the forest, now emerging into the open light, which 
 gleams upon thick golden furze and wild flowers, now watching 
 the spire of a distant village, or the smoke rising through trees 
 from a concealed hamlet, now listening to the roar of a waterfall, 
 and now coming to an opening where you can see the Ocean. 
 Here we are ever in the land Beulah. We are walking in the 
 king's own gardens built for the entertainment of the Pilgrims.* 
 It seems as if we were wandering in Eden, through a forest of 
 spices; attended all the while by solemn warbling melodies, that 
 rise and steal upon the air as sacredly, as if they were voices 
 of praise from spirits dwelling in the flowers. 
 
 We have heard the observation quoted from Lord Bacon that 
 mere abstract knowledge has something destructive in its tenden- 
 cies. It is crude, poisonous, corrosive ; needs to be mollified by 
 the kindly influence of moral feeling.f The remark was made 
 
 * " Now I saw in my dream, that by this time the pilgrims were got over the En- 
 chanted Ground, and entering into the country of Beulah,* whose air was very sweet 
 and .pleasant, the way lying directly through it, they solaced themselves there for a 
 season. Yea, here they heard continually the singing of birds, and saw every day the 
 flowers appear in the earth, and heard the voice of the turtle in the land. In this coun- 
 try the sun shineth night and day : wherefore this was beyond the valley of the Shadow 
 of Death, and also out of the reach of Giant Despair; neither could they from this 
 place so much as see Doubting Castle. Here they were within sight of the city they 
 were going to : also here met them some of the inhabitants thereof: for in this lacd the 
 shining ones /commonly walked, because it was upon the borders of heaven." 
 
 Pilgrim's Progress. 
 
 BUNYAN is the sole example of a great poetical genius nourished entirely by the Bi- 
 ble. What unmeasured power does the Word of God exert in forming and enkindling 
 the intellect ! (Compare note on page 47.) 
 
 * Sol. Song ii. 1012 ; Isa. Ixii. 412. 
 
 ,\ In speaking of certain writings, which " acted in no slight degree to prevent his 
 -mind from being imprisoned within the outlines of any single dogmatic system," COL- 
 ERIDGE presents a similar idea, with a vividness which is truly startling. " They con- 
 tributed," says he, " to keep alive the heart in the head ; gave me an indistinct, yet 
 stirring and working presentment, that all the products of the mere reflective faculty 
 partook of DEATH, and were as the rattling itwigs and sprays in winter, into which a 
 sap was yet to be propelled from some root to which I had not penetrated, if they were 
 Jto afford my soul either food or shelter." Biographia Literaria. Vol. i. page 92. 
 
xhn 
 
 probably with exclusive reference to philosophy and science ; it 
 possesses fearful truth in reference to the constitution of man as 
 a religious being. The thoughts that wander through eternity 
 must forever be the ministers of pain to the soul alienated from 
 God. Knowledge must be allied with holiness before it can ren- 
 der its possessor happy. It is only by such an alliance that 
 knowledge rises into wisdom, and becomes food for the soul ; as 
 the constituent principles of our atmosphere are pure destruction 
 uncombined, but form, in unison, our vital element. Mere in- 
 tellectual grandeur has nothing in it attractive to the affections ; 
 mere intellectual pursuits powerfully exhaust the mind, and if 
 suffered to keep it in a state of tension become exceedingly pain- 
 ful. The highest atmosphere of thought, (to apply a physical 
 image from Milton) " burns frore, and cold performs the effect 
 of heat," unless it be a region irradiated by the love of God. 
 There is the same result to the soul, which Humboldt experien- 
 ced in the body, when ascending into a mountain air so thin and 
 rarified, thai the lungs labored spasmodically, and the blood al- 
 most started from the pores.* Commingled with holiness, and 
 thus attempered to the whole moral being, the clearest and most 
 elevated intellectual atmosphere becomes the soul's connatural 
 element, in which it moves with the freedom and elasticity of 
 heavenly spirits. 
 
 Such an element the mind finds in the writings of Archbishop 
 Leighton. If there be one quality which characterizes him, it is 
 depth and majesty of thought ; it would be severe, but the influ- 
 ence of his piety invests it with a sweet moral radiance, making 
 it mild and attractive. It would fill the reader with awe ; but 
 there is present a glory of a nature so much purer and more ce- 
 lestial, that the intellectual grandeur of these volumes is merged 
 and lost in the transcendent splendor of that holy spiritual light. 
 The presence of Jesus transfigures his conceptions with such di- 
 vine effulgence, that the power of his intellect is forgotten. 
 
 He throws off thoughts that apart would startle the mind, and 
 that open whole provinces of original reflection, with a sort of 
 pensive serenity, that bespeaks them the familiar inmates of his 
 bosom. He says nothing more than seems to be perfectly spon- 
 taneous, but passes along dropping thought after thought, with 
 calm luxuriance, from a mind long and habitually meditative on 
 holy subjects, and overflowing with treasures of religious wisdom. 
 
 * We have heard this fact very admirably applied to illustrate the effect of abstruse 
 speculations about those religious mysteries, which, in our present existence, lie com- 
 pletely beyond the province of human reason. 
 
xliv 
 
 Emotion follows emotion, as if a youthful seraph were soliloquiz- 
 ing aloud from a heart that enshrines the Saviour, singing and 
 making melody to the Lord. His mind indeed was a holy tem- 
 ple, where pure thoughts went in and out continually. His pa- 
 ges are fraught, not with mere knowledge ; they are full of wis- 
 dom, heaven-descended, gentle, pure, peaceable. 
 
 His meditative habits remind us of Cowper's admirable sen- 
 timent; 
 
 A life all turbulence and noise may seem 
 To him that leads it wise, and to be praised ; 
 But wisdom is a pearl with most success 
 Sought in still waters, and beneath clear skies. 
 
 In the midst of his works you seem to have ascended into the 
 truth's pure empyrean ; you are where the sky is troubled by 
 no storm, and where the vision extends on all sides so far, that 
 the most distant and spiritual conceptions seem presented to the 
 mind as in a silent intuition. In this elevated region there are 
 no rising mists of passion to obscure the truth, no selfish anxieties 
 to weaken its power, no influence of prejudice to distort and 
 mingle it with error. Leighton walked so closely with God, that 
 here, in the sunshine of truth, his mind found its congenial abode. 
 Spiritual truths of the highest import, and " thoughts that volun- 
 tary move harmonious numbers," were the habitual food of his 
 intellect. From this elevation he scarcely descended ; he nev- 
 er engaged in controversy, nor systematized as a theologian, nor 
 argued as a partisan ; and his heart be kept with such diligence, 
 that it needed no vail, diminution, or concealment of the light ; 
 he had no sinful thoughts, that, by fearing to be reproved^, made 
 it painful. The love of God rendered his intellectual vision 
 piercing, and gave, besides, such spontaneous activity to his 
 powers, that no moral lethargy ever made him weary. Every 
 thing behind was forgotten in the absorbing desire to reach the 
 attainment which was still before. 
 
 His Commentary on Peter has generally been esteemed high- 
 est in excellence among his writings. Some of his Sermons are 
 equally beautiful. They were usually short. " Possibly," said 
 he, " the longer the text be, and the shorter the sermon be, so 
 much the better ; for it is greatly to be suspected that our usual 
 way of very short texts and very long sermons, is apt to weary 
 people more, and profit them less." " 'Tis better," said he, 
 "to send them home still hungry than surfeited." 
 
 His Theological Lectures are full of the fruits of his profound 
 learning, converted into rich transparencies by passing through 
 

 xlv 
 
 the fires of his imagination. They are a specimen of the man- 
 ner in which an eminently holy mind will put to use the invalu- 
 able treasures contained in the ancient classics. His selections 
 from the Greek and Latin authors, especially the readiness and 
 exquisite taste with which he quotes from the Grecian Poets, 
 justify the declaration of Burnet, that " he had laid together in 
 his memory the greatest treasure of the best and wisest of all the 
 ancient sayings of the heathens as well as Christians, that I have 
 ever known any man master of: and he used them in the aptest 
 manner possible." He possessed the moral alchemy, which 
 turns all kinds of learning into Christian gold.* With the most 
 winning genUeness he would convert each lecture in reality into 
 a practical sermon, and on all occasions made his addresses to 
 the students affectionate persuasives to a li(e of piety. 
 
 Leighton's diction, though he did not take pains in selecting 
 phrases or words, is chaste and beautiful as his thoughts are holy. 
 Purity of diction seemed almost as natural in the movement of 
 his intellect, as purity of feeling in that of his heart. His thoughts 
 shine through his language like green leaves in amber. With 
 what a sweet sentence does his Commentary on Peter open. 
 The grace of God in the heart of man is a tender plant in a 
 strange unkindly soil. He seems not to have modelled his sen- 
 tences by study, but to have let them flow on at random, as the 
 shape of his thoughts might be : so that there never was a more 
 correct picture of a writer's mind, nor one producing a deeper 
 conviction of the richness of its stores. 
 
 His language surrounds his conceptions with a fulness of mel- 
 low light, pleasant to the spirit, and suited to their own richness, 
 and meditative pathos. It is as if the softness of an Italian sun- 
 set had settled down on some clear, still evening, over the 
 thoughtful features of an English landscape a scene for instance 
 in Cumberland, 
 
 With all its solemn imagery, its rocks, 
 
 Its woods, and that uncertain heaven, received. 
 
 Into the bosorn of the steady lake. 
 
 His style is pure, unelaborate English. It is a fountain- of genu- 
 ine, native idioms. His pages sparkle with expressions, which 
 without degenerating into tameness, possess a, delightful colloquial 
 
 * " There is scarce a department of human knowledge, without some bearing on the 
 various critical, historical, philosophical, and moral truths, i a which the scholar must 
 be interested as a clergyman. To give the history of the Bible as a, book, would be 
 little less than to relate the origin, or first excitement, of all the literature and sci- 
 ence that we now possess." 
 
 COLERIDGE, BiQgraphia.Literaria. Vol. 1. page 143, 
 *4 
 
xlvi 
 
 simplicity. There is more of the Saxon part of our language, 
 than of words of other origin. His words are indeed perfectly 
 unexampled in that age for simplicity and purity ; and they seem 
 to arrange themselves as self-intelligent, in the easiest and most 
 unpremeditated forms, like dew imperceptibly descending on the 
 mown grass. His style glides along like a placid river, " wind- 
 ing at his own sweet will," amidst luxuriant landscapes, dotted 
 with white cottages, shining through trees, and abundant in all 
 images of purity and contentedness. It is peculiarly marked, 
 neither by the vivacity of Baxter, nor the Greek-like profundity 
 of Howe, nor the regularity of Bates, nor the profuse magnifi- 
 cence of Jeremy Taylor, nor the synonymous redundancy of 
 Barrow ; but it possesses a mingled melody, simplicity, and rich- 
 ness, superior to either of these writers. It is read with greater 
 ease, and a more continuous feeling of delight. All its excellen- 
 cies are without effort, natural, modest ; its ornament, unsought, 
 unstudied, and without display. It flows over the mind like 
 David's rural Psalm, The Lord is my Shepherd, 1 shall not 
 want. Indeed, as it comes nearer to the Bible in holiness, than 
 any other book, so it has more of its sacred simplicity. It seems 
 the very medium, through which holy thoughts would find their 
 natural utterance. He never wrote to meet the reigning taste, 
 and consequently there is little, either in matter or dress, which 
 belongs to the age ; his beauties are those of nature, which al- 
 ways please. It is wonderful that in an age fond of antithesis 
 and conceit, there should not be found a single trace of it in his 
 writings, any more than in the pages of Addison ; and that in a 
 nation so lavish in the accommodation of Scripture, and so full 
 of spiritual affectation, he should have written* uniformly in a 
 style of such natnral, native, idiomatic elegance. So that the 
 scripture sown like orient pearls along his pages, appears in re- 
 lief, and compels the notice, as a precious stone shines from its 
 fretted setting, or, in that exquisite description of words fitly 
 spoken, as apples of gold in pictures of silver. It is the Bible, 
 whose spirit not only reigns throughout every paragraph, but 
 whose voice, distinguishable in a moment, and to which he seems 
 stopping to listen, 
 
 Fills up the interspersed vacancies 
 And momentary pauses of the thought. 
 
 His illustrations are inimitably beautiful, and he throws them 
 off with surprising fertility. They give such clearness to the 
 thought, at the same time admitting the rich light of a fine imag- 
 ination to stream upon it, that what was before but an intellectu- 
 
xlvii 
 
 al abstraction, receives, as it were, an instantaneous creation, 
 and becomes a thing of sensible life and beauty ; as if one of 
 the invisible spirits, passing by in the air, should on a sudden as- 
 sume a bodily shape of glory to the eye. His figures detain and 
 fix for the mind's inspection the subtle shades of thought, and 
 finish and shape those timid, half-disclosed spiritual appearances, 
 that else, as they come to the vision like birds of Paradise, would 
 fly away as quickly. It is as if the restless clouds with all the 
 evanescent beauty of their deepening and changing hues at sun- 
 set, should hear a voice, and remain for hours, motionless and 
 the same, in extreme stillness to the sight. 
 
 From some parts of his writings we should suppose him an ad- 
 mirer of Plato, and an intimate student of both would probably 
 discern resemblances in his intellect and imagination with those 
 of that " Divine Philosopher, that plank from the wreck of Par- 
 adise, thrown on the shores of idolatrous Greece." His mind 
 was familiar with scholastic subtleties, but rose very far above 
 them. He was not " put from beholding the still countenance 
 of truth," by speculations, which even with so great a man as 
 Plato, might be mere fanciful shapings of a mind unregenerate ; 
 fragments of cloud, as it were, which the sun interpenetrates and 
 makes to look beautiful ; or, at the uttermost, dim, shadowy, half 
 revelations of awful truths, which Leighton's holy soul, in the 
 light of the Bible, beheld as with the calmness of intuition. 
 
 His writings are full of deep poetry, both in feeling and ex- 
 pression. He might have written a religious Allegro and Pen- 
 seroso, such was his command of soft-flowing language and chaste 
 images. The whole array of his subjects, bath of meditation 
 and composition, were POETRY in its most elevated and spiritual 
 sense. Every truly religious being possesses indeed its purest 
 and deepest fountain within him. The life of God in the soul 
 of Man not only regenerates, but calls into existence within the 
 bosom of the individual an interminable succession of resplendent 
 forms and images. And the more holy he becomes, the more 
 his mind is filled with vast subjects of thought, and his imagina- 
 tion enriched with grandeur, and led to revel amidst the celestial 
 wonders of the upper world, till his conceptions are all habitually 
 expanded and transfigured with glory. The only reason why 
 there are not more religious Poets, is because there are so few 
 holy men.* 
 
 * " Religion is the Poetry and Philosophy of all mankind; unites in itself whatever 
 is most excellent in either, and while it at one and the same time calls into action and 
 supplies with the noblest materials both the imaginative and the intellective faculties, 
 superadds the interests of the most substantial and heartfelt realities to both ; to the 
 
xlviii 
 
 ^ 
 
 It is grievous to think that the best books in the English lan- 
 guage are so little studied. What abundant materials in the 
 literature of the Seventeenth Century, out of which to build up 
 the individual mind strong and towering, and make the prevail- 
 ing scholarship deep, rich, lasting ! How happens it, that when 
 we may have for our constant companions such men as Leigh- 
 ton, and Milton, and Howe, and Taylor, and Hall, and men of 
 a kindred spirit in a later age, Butler, Coleridge, Burke, High 
 Priests in the temple of knowledge, to open and read to us the 
 great volume of truth, how is it possible, that under the im- 
 pulse of such minds, modern scholarship can be so destitute of 
 enthusiastic intellectual energy, and richness and comprehensive- 
 ness of thought ? The fertility of the modern press in books of 
 Simusement, and, till very lately, the total want of new and avail- 
 able editions of old authors, has kept men in perfect ignorance 
 of the boundless treasures hid in the early English writers, and 
 those who inherited their spirit. With habits of mind induced 
 by wandering through modern libraries, a student cannot relish 
 books where thought is in unwrought ingots, instead of being 
 spread out in ornamental gold-leaf over the surface. The mind 
 is not amused. There is also much melancholy truth in Lord 
 Bacon's account of the matter. " It is not only the difficulty 
 and labor which men take in finding out of truth ; nor again that 
 when it is found it imposeth upon men's thoughts, that doth bring 
 lies in favor ; but a natural, though corrupt love of the lie itself. 
 One of the latter schools of the Grecians examineth the matter, 
 and is at a stand to think what should be in it, that men should 
 love lies where neither they make for pleasure, as with poets; 
 nor for advantage, as with the merchant ; but for the lie's sake. 
 But I cannot tell : this same truth is a naked and open daylight, 
 that doth not show the masques and mummeries and triumphs of 
 the world, half so stately and daintily as candle-light. Truth 
 may perhaps come to the price of a pearl, that sheweth best by 
 day ; but it will not rise to the price of a diamond or carbuncle, 
 that sheweth best in varied lights. A mixture of a lie doth ever 
 add pleasure." 
 
 It is more grievous that with such examples of Holy Living, 
 and such food for piety in the heart, given us not only in the 
 
 poetic vision and the philosophic idea. But in order to produce a similar effect, it 
 must act in a similar way ; it must reign in the thoughts of man, and in the powers of 
 akin to thought, as well as exercise an admitted influence over his hopes, and through 
 those, on his deliberate and individual acts." 
 
 COLERIDGE. Lay Sermon on the text " Blessed are ye that sow beside all waters.'* 
 Page 88. 
 
xlix 
 
 Bible, but in the writings of men, whose minds were baptized 
 and thoroughly interpenetrated by its spirit, our Christian attain- 
 ments should be so lean. The truth is, we use these means too 
 much for delight, instead of improvement. We love the hea- 
 venly feeling induced by the perusal of Leighton, but we do not, 
 when we have done reading him, employ the happy frame, and 
 pour out its fulness in prayer. Would we only seize the inter- 
 vals of softened thought and energetic purpose, the intervals of 
 clear vision into Eternity, which visit us when we read the lives 
 and writings of such holy men, and which besides, in the move- 
 ments of the wonder-working Spirit, come to us often unaccount- 
 ably, like an unexpected breeze from Paradise, and make use of 
 them by praying at the time, with the power and fervency which 
 such a state of mind enkindles, we should soon become eminent 
 Christians. We are not watchful to obey those gentle impulses 
 with which God draws us to himself; there is some excuse or 
 other ; we are not ready now for the work of advancing in holi- 
 ness which was the all-consecrating purpose of exislence in 
 Leighton's bosom. That definite aim, which he lamented was 
 so little prevalent, was in him like a passion, which overpowers 
 and masters all other considerations, and binds them to its ser- 
 vice. " Jt is wonderful," said Foster, " how even the apparent 
 casualties of life seem to bow to a spirit that will not bow to 
 them, and yield to assist a design, after having in vain endeavor- 
 ed to frustrate it." In the formation of Christian character we 
 need that holy energy and decision, which, instead of being gov- 
 erned by external circumstances, governs them, and makes them 
 religious servitors to feed the sacred fire that burns in the bosom. 
 The Christian who does not watch, leaves himself a sport for all 
 the casual influences that from every side can pour in upon his 
 soul ; he is taken along by successive events in his progress to 
 eternity, and as it were handed forward in quiet passiveness from 
 one to the other, till the last brings him, perhaps without warning, 
 to the bar of God. 
 
 Before commencing the selections in order, from Archbishop 
 Leighton's works, it will be interesting to bring together in short- 
 er paragraphs some separate illustrations and thoughts. 
 
 Thou shalt be sure to be assaulted (by Satan) when thou hast 
 received the greatest enlargements from Heaven, either at the 
 sacrament, or in prayer, or in any other way -5 then look for an 
 
onset. This arch pirate lets the empty ships pass, but lays wait 
 for them when they return richest laden. 
 
 When God awakes his children, and makes them rise, this is 
 a probable sign that it is near day. I mean, when he stirs them 
 up to more than usual hopes and prayers and endeavors, it is 
 very likely that he intends them some special good. 
 
 Which of us may not complain, (though few of us do) that our 
 souls have either no wings to elevate themselves to the contem- 
 plation of him from whom they issued, or if they make attempts 
 at it, our affections, engaged to the world, make us, like a bird 
 tied by the foot, fall presently down again into the mire? It is 
 high time to leave hunting shadows, and to turn our internal eye 
 to the beholding of this Uncreated Light. 
 
 Rivers of waters run down mine eyes, because they keep not 
 thy law. It is not a histrionical weeping, only in public ; for the 
 speech is here directed to God, as a more frequent witness of 
 these tears than any other ; who is always the witness of the 
 sincerity of them, when they cannot be hid from the eyes of 
 men. For I deny not but they may and should have vent ia 
 public, especially at such times as are set apart for solemn hu- 
 miliation and mourning. Yet even then, usually those streams 
 run deepest, where they are stillest and most quietly conveyed. 
 But surely they should not be fewer and less frequent alone than 
 in company, for that is a little subject to suspicion. My soul 
 shall weep in secret places for your pride> and mine eyes shall 
 weep sore and run down with tears, because the Lord's flock is 
 carried away captive. 
 
 That flower which follows the sun, doth so even in cloudy 
 days : when it doth not shine forth, yet it follows the hidden 
 course and motion of it. So, the soul that moves after God, 
 keeps that course when He hides His face ; is content, yea is 
 glad at His will in all estates or conditions or events. 
 ^ Speaking of extraordinary assurances of the love of God, 
 Some weaker Christians, Leighton said, sometimes have them, 
 while stronger are strangers to them ; the Lord training these to 
 live more contentedly by faith till the day of vision come. 
 
 Things are in their own course, and men are in their volun- 
 tary choices ; yet all subserving the great Lord and His ends and 
 His glory, who made them all for himself: as the lower orbs 
 have each their motion, but are all wheeled about with the first. 
 ^When the Lord withholds mercies or comforts for a season, 
 it is but till the due season ; it is but to ripen them for us, which 
 we in our childish haste would pluck green, when they would 
 
li 
 
 be neither so sweet nor so wholesome. Therefore it is our wis- 
 dom and our peace, to resign all things into his hands. 
 
 In regard to the necessity of a day of universal judgement he 
 observes profoundly, The process of many men's actions cannot 
 be full at the end of their life as it shall be at that day : many 
 have very large after-reckonings to come upon them for those 
 sins of others to which they are accessory, though committed 
 after their death ; as the sins of ill-educated children to be laid 
 to the charge of their parents, the sins of such as any have cor- 
 rupted, either by their counsels and pernicious, or evil exam- 
 ples, &iC. 
 
 Watch and pray, lest you enter into temptation. Little sins 
 prove usually introductions to greater sins. Admit but some in- 
 ordinate desire into your heart, that you account a small matter, 
 and it is a hundred to one but it shall prove a little thief got in, 
 to open the door to a number of greater : as the Rabbins speak, 
 a less evil brings a man into the hands of a greater. 
 
 All the inducements and occasions of sin, things that come 
 near a breach are to be avoided ; that which the Rabbins call 
 the hedge of the Law is not to be broken. They who do always 
 all that they lawfully may, will sometimes do more. 
 
 To have a right view of the special providence of God towards 
 his church, it must be taken altogether, and not by parcels. 
 Pieces of rarest artifice, while they are a making, seem little 
 worth, especially to an unskilful eye, which being completed, 
 command admiration. Peter Martyn says well, De operibus 
 Dei, antequam actum, non est judicandum : There is no judging 
 of the works of God, before they are finished. 
 
 You (Christian that are of a lower order, know that you must 
 shine too ; for it is a common duty. There is a certain compa- 
 ny of small stars in the firmament, which, though they cannot be 
 each one severally seen, yet being many, their united light makes 
 a conspicuous brightness in the heavens, which is called the 
 milky way : so though the shining of every private Christian is 
 not so much severally remarkable, yet the concourse and meet- 
 ing of their light together will make a bright path of holiness 
 shine in (he church. 
 
 The common way of referring things to God is indeed impi- 
 ous and dishonorable to Him, being really no other than calling 
 Him to be a servant and executioner to our passion. 
 
 A skilful engraver makes you a statue indifferently of wood or 
 stone or marble, as they are put into his hand ; so Grace forms 
 a man to a Christian way of walking in any estate. 
 
We would, naturally, rather carve for ourselves, and shape our 
 own estate to our mind, which is a most foolish, yea an impious 
 presumption : as if we were wiser than He who hath done it, and 
 as if there were not as much, and it may be, more possibility of 
 true contentmeat in a mean than in a far higher condition. The 
 master's mind is often more toiled than the servant's body. But 
 if our condition be appointed us, at least we would have a voice 
 in some qualifications and circumstances of it ; as in this, if a 
 man must serve, he would wish willingly that God would allot 
 him a meek gentle master. And so in other things, if we must 
 be sick, we would be well accommodated and not want helps; 
 but to have sickness and want means and friends for our help, 
 this we cannot think of without horror. But this submission to 
 God is never right, till all that concerns us be given up into His 
 hand, to do with it, and with every article and circumstance of 
 it, as seems good in His eyes. 
 
 Think you there is no way to Hell, but the way of open pro- 
 faneness ? Yes, surely, many a way that seems smooth and 
 clear in a man's own eyes, and yet will end in condemnation. 
 Truth is but one, Error, endless and interminable. As we say 
 of natural life and death, so may we say in respect of spiritual ; 
 the way to life is one, but there are many out of it. 
 
 The heart is far more active in sin than any of the senses, or 
 the whole body. The motion of spirits is far swifter than that 
 of bodies. The mind can make a greater progress in any of 
 these wanderings in one hour, than the body is able to follow in 
 many days. 
 
 Men hear these (apostolic instructions) as general discourses, 
 and let them pass so ; they apply them not, or if they do, it is 
 readily to some other person. But they are addressed to all, 
 that each one may regulate himself by them ; and so these di- 
 vine truths are like a well drawn picture, which looks particu- 
 larly upon every one amongst the great multitude that look up- 
 on it. 
 
 Even sin may be sinfully reproved ; and how thinkest thou 
 that sin shall redress sin, and restore the sinner ? There is a 
 great deal of spiritual art and skill in dealing with another's sin : 
 it requires much spirituality of mind, and much prudence, and 
 much love, a mind clear from passion ; for that blinds the eye, 
 and makes the hand rough, so that a man neither rightly sees, 
 nor rightly handles the sore he goes about to cure ; and many 
 are lost through the ignorance and neglect of that due temper 
 which is to be brought to this work. Men think otherwise, that 
 
liii 
 
 their rigors are much spirituality ; but they mistake it. Breth- 
 ren, if a man be overtaken in a fault, ye which are spiritual, re- 
 store such an one in the spirit of mee/cness, considering thyself, 
 lest thou also be tempted. 
 
 If our feeling bowels and helping hand are due to all, and par- 
 ticularly to the godly, and we ought to pay this debt in outward 
 distresses, how much more in their soul-afflictions ! the rather, 
 because these are most heavy in themselves, and least under- 
 stood, and therefore least regarded ; yea, sometimes rendered 
 yet heavier by natural friends, possibly by their bitter scoffs and 
 taunts, or by their slighting, or, at best, by their misapplying of 
 proper helps and remedies, which, as unfit medicines, do rather 
 exasperate the disease ; therefore they that do understand, and 
 can be sensible of that kind of wound, ought so much the more 
 to be tender and pitiful towards it, and to deal mercifully and 
 gently with it. It may be, very weak things sometimes trouble 
 a weak Christian ; but there is in the spirit of the godly, a hum- 
 ble condescension learned from Christ, who broke not the bruis- 
 ed reed, nor quenched the smoking flax. The least difficulties 
 and scruples in a tender conscience, should not be roughly en- 
 countered ; they are as a knot in a silken thread, and require a 
 gentle and wary hand to loose them. 
 
 He that refrains his lips, may ponder and pre-examine what 
 he utters, whether it be profitable and reasonable or no ; and so 
 the tongue of the just is as fined silver, Prov. x. 20 ; it is refined 
 in the wise forethought and pondering of the heart : according 
 to the saying, Bis ad limam priusquam semel ad linguam. Twice 
 to the file ere once to the tongue. Even to utter knowledge and 
 wise things profusely, holds not of wisdom, and a little usually 
 makes most noise ; as the Hebrew proverb is, Stater in lagena 
 bis bis clamat. A penny in an earthen pot keeps a great sound 
 and tinkling. Certainly it is the way to have much inward 
 peace, to be wary in this point. Men think to have solace by 
 much free unbounded discourse with others, and when they have 
 done, they find it otherwise, and sometimes contrary. He is 
 wise that hath learned to speak little with others, and much with 
 himself and with God. 
 
 Some good outward actions avail nothing, the soul being un- 
 renewed ; as you may stick some figs, or bang some clusters of 
 grapes upon a thorn-bush, but they cannot grow upon it. In this 
 men deceive themselves, even such as have some thoughts, of 
 amendment ; when they fall into sin, and are reproved for it, 
 they say, (and possibly think so too,) " I will take heed to my- 
 5 
 
iiv 
 
 self, I will be builty of this no more." And because they go no 
 deeper, they are many of them ensnared in the same kind again ; 
 but however, if they do never commit that same sin, they do but 
 change it for some other : as a current of waters, if you stop 
 their passage one way, they rest not till they find another. The 
 conversation can never be uniformly and entirely good, till the 
 frame of the heart, the affections and desires that lodge in it, be 
 changed. 
 
 Be not strangers in suffering. Which yet naturally we would 
 be. We are willing to hear of peace and ease, and would glad- 
 ly believe what we extremely desire. It is a thing of prime con- 
 cern, to take at first a right notion of Christianity. This many 
 do not, and so either fall off quickly, or walk on slowly and hea- 
 vily ; they do not reckon right the charges, take not into the ac- 
 count the duties of doing and suffering, but think to perform 
 some duties, if they may with ease, and have no other foresight ; 
 they do not consider that self-denial, that fighting against a man's 
 self, and fighting vehemently with the world, those trials, fiery 
 trials, which a Christian must encounter with. 
 
 I remember what that pious Duke said at Jerusalem, when they 
 offered to crown him king there, JVo/o auream, ubi Christus spi- 
 neam : No crown of gold, where Christ Jesus was crowned with 
 ihorns. 
 
 This- is the way we must follow, or else resolve to leave Him ; 
 the way of the Cross is the royal way to the Crown. He said 
 it, and reminded them of it again, that they might take the deep 
 impression of it : Remember what 1 said unto you, the servant is 
 not greater than the Lord. If they have persecuted me, they 
 will also persecute you : if they have kept my saying, they will 
 keep yours also. 
 
 This is the path to the kingdom, that which all the sons of 
 God, the heirs of it, have gone in, even Christ ; according to 
 that well known word, One son without sin, but not one without 
 suffering : Christ also suffered. 
 
 Leighton's admirable thoughts on Peter's directions in regard 
 to the putting on of apparel are not among the selections in the 
 body of this work ; their excellence is such, that rather than 
 ornit them we insert them here. 
 
 That nothing may be wanting to the qualifying of a Christian 
 wife, she is taught how to dress herself: supposing a general de- 
 sire, but especially in that sex, of ornament and comeliness : the 
 
Iv 
 
 sex which began first our engagement to the necessity of cloth- 
 ing, having still a peculiar propensity to be curious in that, to 
 improve the necessity to an advantage. 
 
 The direction here given, corrects the misplacing of this dili- 
 gence, and addresses it right : Let it not be of the outward man 
 in plaiting, fyc. 
 
 Our perverse, crooked hearts turn all we use into disorder. 
 Those two necessities of our life, food and raiment, how few 
 know the right measure and bounds of them ! Unless poverty 
 be our carver and cut us short, who, almost, is there, that is not 
 bent to something excessive ! Far more are beholden to the 
 lowliness of their estate, than to the lowliness of their mind, for 
 sobriety in these things; and yet, some will not be so bounded 
 neither, but will profusely lavish out upon trifles, to the sensible 
 prejudice of their estate. 
 
 It is not my purpose, nor do I think it very needful, to debate 
 many particulars of apparel and ornament of the body, their law- 
 fulness or unlawfulness : only, 
 
 First, It is out of doubt, that though clothing was first drawn 
 on by necessity, yet, all regard of comeliness and ornament in 
 apparel, is not unlawful ; nor doth the Apostle's expression here, 
 rightly considered, fasten that upon the adorning he here speaks 
 o He doth no more universally condemn the use of gold for 
 ornament, than he doth any other comely raiment, which here 
 he means by that general word of putting on of apparel : for his 
 \nof\ is comparative, not this adorning, but the ornament of a 
 meek spirit, that rather, and as being much more comely and 
 precious ; as that known expression, 1 will have mercy and not 
 sacrifice. 
 
 Secondly, According to the different place and quality of per- 
 sons, there may be a difference in this : thus, the robes of judges 
 and princes are not only for personal ornament, but because there 
 Is in them, especially to vulgar eyes which seldom look deeper 
 than the outside of things, there is, I say, in that apparel a rep- 
 resentation of authority or majesty, which befits their place ; and 
 besides this, other persons who are not in public place, men, or 
 women, (who are here particularly directed,) yet may have in 
 this some mark of their rank ; and in persons otherwise little dis- 
 tant, some allowance may be made for the habits and breeding 
 of some beyond others, or the quality of their society, and those 
 with whom they converse. 
 
 Thirdly, It is not impossible that there may be in some an 
 affected pride, jri the meanness of apparel, and in others, under 
 
Ivi 
 
 either neat or rich attire, a very humble unaffected mind ; using 
 it upon some of the aforementioned engagements, or such like, 
 and yet, the heart not at all upon it. Magnus qui fictilibus 
 utitur tanquam argento, nee ille minor qui argento tanquam 
 fictilibus, says Seneca : Great is he who enjoys his earthenware 
 as if it were plate, and not less great is the man to whom all his 
 plate is no more than earthenware. 
 
 Fourthly, It is as sure as any of these, that real excess and 
 vanity in apparel will creep in, and will always willingly convey 
 itself under the cloak of some of these honest and lawful consid- 
 erations. This is a prime piece of our heart's deceit, not only 
 to hold out fair pretences to others, but to put the trick upon 
 ourselves, to make ourselves believe we are right and single- 
 minded in those things wherein we are directly serving our lusts, 
 and feeding our own vanity. 
 
 Fifthly, To a sincere and humble Christian, very little either 
 dispute or discourse concerning this will be needful. A tender 
 conscience, and a heart purified from vanity and weaned from 
 the world, will be sure to regulate this, and all other things of 
 this nature, after the safest manner, and will be wary, 1. of 
 lightness and fantastic garb in apparel, which is the very bush or 
 sign hanging out, that tells a vain mind lodges within ; and, 2. 
 of excessive costliness, which both argues and feeds the pride of 
 the heart, and defrauds, if not others of their dues, yet, the poor 
 of thy charity, which, in God's sight, is a due debt too. Far 
 more comfort shalt thou have on thy death-bed, to remember 
 that such a time, instead of putting lace on my own clothes, I 
 helped a naked back to clothing, I abated somewhat of my for- 
 mer superfluities, to supply the poor's necessities far sweeter 
 will this be, than to remember, that I could needlessly cast away 
 many pounds to serve my pride, rather than give a penny to re- 
 lieve the poor. 
 
 As conscientious Christians will not exceed in the thing itself, 
 so, in as far as they use lawful ornament and comeliness, they 
 will do it without bestowing much either of diligence or delight 
 on the business. 
 
 To have the mind taken and pleased with such things, is so 
 foolish and childish a thing, that if most might not find it in them- 
 selves, they would wonder at it in many others, of years and 
 common sense. JVon bis pueri, sed semper : Not twice chil- 
 dren, but always. And yet truly, it is a disease that few es- 
 cape. It is strange upon how poor things men and women will 
 be vain, and think themselves somebody ; not only upon some 
 
Ivii 
 
 comeliness in their face or feature, which though poor, is yet a 
 part of themselves, but of things merely without them ; that they 
 are well lodged, or well mounted, or well apparelled, eiiher rich- 
 ly, or well in fashion. Light empty minds are like bladders, 
 blown up with any thing. And they who perceive not this in 
 themselves, are the most drowned in it ; but such as have found 
 it out, and abhor their own follies, are still hunting and following 
 these in themselves, to beat them out of their hearts and to shame 
 them from such fopperies. The soul fallen from God, hath lost 
 its true worth and beauty ; and therefore it basely descends to 
 these mean things, to serve and dress the body, and take share 
 with it of its unworthy borrowed ornaments, while it hath lost 
 and forgotten God, and seeks not after Him, knows not that He 
 alone is the beauty and ornament of the soul, (Jer. ii. 32,) His 
 Spirit and the graces of it, its rich attire, as is here particularly 
 specified in one excellent grace, and it holds true in the rest. 
 
 The Apostle doth indeed expressly, on purpose, check and 
 forbid vanity and excess in apparel, and excessive delight in law- 
 ful decorum, but his prime end is to recommend this other orna.-. 
 ment of the soul, the hidden man of the heart. 
 
 It is the thing the best philosophy aimed at, as some of their 
 wisest men do express it, to reduce men, as much as may be, 
 from their body to their soul; but this is the thing that true reli- 
 gion alone doth effectually and thoroughly, calling them off from 
 the pampering and feeding of a morsel for the worms, to the 
 nourishing of that immortal being infused into it, and directing 
 them to the proper nourishment of souls, the Bread that came 
 down from heaven. 
 
 Whoever attempts to remark upon Archbishop Leighton's 
 character, must feel that he has given at best a very inadequate de- 
 lineation of its excellence. To suppose that he attained this ex- 
 cellence without a hard fought spiritual conflict, or that he had 
 not, like other men, his bosom sins to wrestle with, would be as 
 unphilosophical as it was unscriptural. " The composition and 
 quality of the mind of a virtuous man," says a great meditative 
 poet,* " contemplated by the side of the Grave where his body is 
 mouldering, ought to appear, and be felt, as something midway 
 between what he was on Earth, walking about with his living 
 frailties, and what he may be presumed to be as a Spirit in 
 Heaven. What purity and brightness is that virtue clothed in, 
 the image of which must no longer bless our living eyes ! The 
 
 * WORDSWORTH Essay on Epitaphs. 
 
Iviu 
 
 character of a deceased Friend or beloved Kinsman is not seen, 
 no nor ought to be seen, otherwise than as a Tree through a 
 tender haze or luminous mist, that spiritualizes and beautifies it; 
 that takes away indeed, but only to the end that the parts which 
 are not abstracted may appear more dignified and lovely, may 
 impress and effect the more." The character of Leighton, 
 though no Christian can contemplate it without loving it, does 
 not need even that degree of affectionate indulgence, in which 
 tne truth is thus " hallowed by love." Where can another ex- 
 ample be found of one in whom sanctification had proceeded, so 
 far this side the grave, who had, in the language of his instruc- 
 tions for a holy life, so completely ' disunited his heart from all 
 things, and united it only to God ;' whose humility was so deep 
 and continued ; always displeased with himself, severe to his 
 failings, adding to his attainments, forgetting that he possessed 
 any holiness, so long as any remained to be possessed !* 
 
 More might have been said, in the course of these introducto- 
 ry remarks on the invaluable example which Leighton has left 
 to students in the use he made of secular learning. If holiness 
 could make any man undervalue human wisdom, he would have 
 undervalued it ; but his piety led him to value more highly ev- 
 ery acquisition which would in any way increase his moral pow- 
 er, or become its instrument. His love to God was an active 
 principle pervading every part of his knowledge, and making it 
 subservient to usefulness and growth in grace. Here is a mind, 
 formed in a great measure out of the strong discipline of classi- 
 cal learning and what a noble result ! Here we see one, ho- 
 lier; perhaps, than any uninspired man who ever lived, storing his 
 comprehensive mind with spoils from every region of human as 
 well as divine knowledge One, whose piety and learning help- 
 ed each other ; who studied much and universally, but all for 
 the Bible ; who loved the classics, was profound in all the deep 
 scholastic erudition of the age, yet felt that a single devotional 
 thought was worth all the books in his library. 
 
 We might also have spoken more at large concerning his lib- 
 erality of mind. So little is this quality understood, and so rare 
 is the perfect exhibition of it, that Leighton's biographers seem 
 
 * The secret of his progress is expressed in a passage in one of AUGUSTINE'S Ser- 
 mons. " Be always displeased at what thou art, if thou desirest to attain to what thou art 
 not ; for where thou hast pleased thyself there thou ahidest. I5ul if thou sayest, I have 
 enough, thou perishesl ; always add, always walk, always proceed ; neither stand still, 
 nor go back, nor deviate ; he that standeth still proceedeth not ; he goeth back that 
 continueth not ; he deviateth that revolteth 5 he goeth better that creepeth in his way, 
 ihan he that runneth out of his way." 
 
lix 
 
 almost to have thought it necessary to make an apology for what 
 they have called his latitudinarian views. It was understood still 
 less during his own age and lifetime ; in that unquiet, intolerant 
 period men would hazard the destruction of all religion, rather 
 than abandon the most unmeaning of its ceremonies ; so Leigh- 
 ton's indifference in regard to indifferent things drew down upon 
 him the censure and obloquy of all parties. " It was not only 
 in the Roman customs," said Burke indignantly, " but it is in 
 the nature and constitution of things, that obloquy and abuse are 
 essential parts of triumph." Most true is this noble sentiment 
 in regard to every triumph in the march of Christian benevo- 
 lence. 
 
 Leighton's views were too comprehensive, his habits of thought 
 too profound, the elevation of his mind too holy, to be touched 
 by the intolerant spirit of the age. The early years which he 
 spent in travelling on the continent no doubt contributed power- 
 fully to liberalize his mind, and raise it above prejudice. With 
 what lustre do his benevolent and comprehensive views as a 
 churchman appear, contrasted with the feelings and conduct of 
 many among that party at the present day ; an example of lib- 
 erality in the seventeenth century, which men in the nineteenth 
 scarcely understand ! He was too much occupied in the pur- 
 suit of the substance of religion to let his attention fasten on its 
 shadow ; and such was his love of holiness, that wherever he 
 marked even its faint exhibition, he instantly forgot every minor 
 difference in the warmth of Christian affection. His aim was 
 peace, and not victory ; religious truth, and not the established 
 religion. 
 
 The years are coming, ' the time of rest, the promised" Sab- 
 bath comes,' when this discordant world shall be quieted and 
 made happy by the universal prevalence of such a spirit. How 
 many centuries have passed of human misery, depravity, and 
 waste of mind ! ' The groans of nature in this nether world 
 must have an end.' From multitudes of regenerate hearts, and 
 every year the multitude is rapidly increasing, the yearning 
 prayer rises to God for deliverance : 
 
 " Accomplish, then, their number ; arid conclude 
 Time's weary course ! Or if, by thy decree, 
 The consummation that will come by stealth 
 Be yet far distant, let thy word prevail, 
 Oh ! let thy Word prevail, to take away 
 The sting of human nature. Spread the Law, 
 As it is written in thy holy Book, 
 Throughout all lands : let every nation hear 
 
Ix 
 
 The high behest, and every heart obey j 
 
 Both for the love of purity, and hope 
 
 Which it affords to such as do thy will, 
 
 And persevere in good, that they shall rise 
 
 To have a nearer view of Thee, in heaven. 
 
 Father of Good ! this prayer in bounty grant, 
 
 In mercy grant it to thy wretched sons. 
 
 Then, nor till then, shall persecution cease, 
 
 And cruel wars expire. The way is marked, 
 
 The guide appointed, and the ransom paid. 
 
 Alas ! the nations, who of yore received 
 
 These tidings, and in Christian Temples meet 
 
 The sacred truth to acknowledge, linger still ; 
 
 Preferring bonds and darkness to a state 
 
 Of holy freedom, by redeeming love 
 
 Proffered to all, while yet on earth detained. 
 
 So fare the many ; and the thoughtful few, 
 
 Who in the anguish of their souls bewail 
 
 This dire perverseness, cannot choose but ask, 
 
 Shall it endure ? Shall enmity and strife, 
 
 Falsehood and guile, be left to sow their seed, 
 
 And the kind never perish ? Is the hope 
 
 Fallacious, or shall righteousness obtain 
 
 A peaceable dominion, wide as earth, 
 
 And ne'er to fail ? Shall that blest day arrive, 
 
 When they, whose choice or lot it is to dwell 
 
 In crowded cities, without fear shall live, 
 
 Studious of mutual benefit ; and he, 
 
 Whom morning wakes, among sweet dews and flowers 
 
 Of every clime, to till the lovely field, 
 
 Be happy in himself? The law of Faith 
 
 Working through Love, such conquest shall it gain, 
 
 Such triumph over sin and guilt achieve ? 
 
 Almighty Lord, thy further grace impart ! 
 
 And with that help the wonder shall be seen 
 
 Fulfilled, the hope accomplished ; and thy praise 
 
 Be sung with transport and unceasing joy !" 
 
 THE EXCURSION. Book Ninth, 
 
SELECTIONS 
 
 FROM THE 
 
 COMMENTARY ON ST. PETER. 
 
 Holiness ef Life. 
 
 THE Sunday's Sermon lasts but an hour or two, but holiness 
 of life is a continued Sermon all the week long. 
 
 The Christian a Stranger and a Pilgrim. 
 
 At the best, a Christian is but a stranger here, set him where 
 you will, as our Apostle leacheth after ; and it is his privilege 
 that he is so; and when he thinks not so, he forgets and dispar- 
 ages himself; he descends far below his quality, when he is much 
 taken with any thing in this place of his exile. 
 
 But this is the wisdom of a Christian, when he can solace him- 
 self against the meanness of his outward condition, and any kind 
 of discomfort attending it, with the comfortable assurance of the 
 love of God, that he hath called him to holiness, given him some 
 measure of it, and an endeavor after more ; and by this may he 
 conclude, that he hath ordained him unto salvation. If either he 
 is a stranger where he lives, or as a stranger deserted of his 
 friends, and very near stripped of all outward comforts, yet may 
 he rejoice in this, that the eternal, unchangeable love of God, 
 which is from everlasting to everlasting, is sealed to his soul. 
 And O what will it avail a man to be compassed about with the 
 favor of the world, to sit unmolested in his own home and posses- 
 sions, and to have them very great and pleasant, to be well monied, 
 and landed, and befriended, and yet estranged and severed from 
 God, not having any token of his special love ? 
 
 Elect .... unto Obedience and Sprinkling of the Blood of Christ. 
 
 Men are not easily convinced and persuaded of the deep stain 
 of sin, and that no other laver can fetch it out, but the sprinkling 
 6 
 
62 LEIGHTON'S SELECT WORKS. 
 
 of the blood of Jesus Christ. Some who have moral resolutions 
 of amendment, dislike at least gross sins, and purpose to avoid 
 them, and it is to them cleanness enough to reform in those things; 
 but they consider not what becomes of the guiltiness they have 
 contracted already, and how that shall be purged, how their nat- 
 ural pollution shall be taken away. Be not deceived in this ; it 
 is not a transient sigh, or a light word, or a wish of God forgive 
 me ; no, nor the highest current of repentance, nor that which is 
 the truest evidence of repentance, amendment ; it is none of these 
 that purify in the sight of God, and expiate wrath ; they are all 
 imperfect and stained themselves, cannot stand and answer for 
 themselves, much less be of value to counterpoise the former guilt 
 of sin. The very tears of the purest repentance, unless they be 
 sprinkled with this blood, are impure ; all our washings without 
 this, are but washings of the blackmoor, it is labor in vain. Jer. 
 ii. 22; Job ix. 30, 31. There are none truly purified by the 
 blood of Christ, who do not endeavor after purity of heart and 
 conversation ; but yet it is the blood of Christ by which they are 
 all made fair, and there is no spot in them. Here it is said, Elect 
 to obedience ; but because that obedience is not perfect, there 
 must be sprinkling of the blood too. There is nothing in religion 
 further out of nature's reach, and out of its liking and believing, 
 than the doctrine of redemption by a Saviour, and a crucified 
 Saviour, by Christ, and by his blood, first shed on the cross in 
 his suffering, and then sprinkled on the soul by his Spirit. It is 
 easier to make men sensible of the necessity of repentance and 
 amendment of life, (though that is very difficult,) than of this 
 purging by the sprinkling of this precious blood. Did we see how 
 needful Christ is to us, we should esteem and love him more. 
 
 It is not by the hearing of Christ and of his blood in the doc- 
 trine of the Gospel; it is not by the sprinkling of water, even that 
 water which is the sign of this blood, without the blood itself and the 
 sprinkling of it. Many are present where it is sprinkled, and yet 
 have no portion in it. Look to this, that this blood be sprinkled 
 on your souls, that the destroying angel may pass by you. There 
 is a generation (not some few, but a generation) deceived in this ; 
 they are their own deceivers, pure in their own eyes. (Prov. xxx. 
 12.) How earnestly doth David pray, Wash me, purge me with 
 hyssop ! Though bathed in tears (Ps. vi. 6) that satisfieth not : 
 Wash tlwu me. This is the honorable condition of the saints, 
 that they are purified and consecrated unto God by this sprinkling; 
 yea, they have on long white robes washed in the blood of the 
 Lamb. There is mention indeed of great tribulation, but there 
 is a double comfort joined with it. 1. They come out of it; that 
 tribulation hath an end. And, 2. They pass from that to glory ; 
 for they have on the robe of candidates, long whites robes washed 
 in the blood of the Lamb, washed white in blood. As for this 
 
COMMENTARY ON PETER. 63 
 
 blood, it is nothing but purity and spotlessness, being stained with 
 no sin, and besides hath that virtue to take away the stain of sin, 
 where it is sprinkled. 
 
 Sanctification of the Spirit. 
 
 It is a very difficult work to draw a soul out of the hands and 
 strong chains of Satan, and out of the pleasing entanglements of the 
 world, and out of its own natural perverseness, to yield up itself 
 unto God, to deny itself, and live to him, and in so doing, to run 
 against the main stream, and the current of the ungodly world 
 without, and corruption within. 
 
 The strongest rhetoric, the most moving and persuasive way of 
 discourse, is all too weak ; the tongue of men or angels cannot 
 prevail with the soul to free itself, and shake off all that detains it. 
 Although it be convinced of the truth of those things that are 
 represented to it, yet still it can and will hold out against it, and 
 say, Non persuadebis etiamsi persuaseris. 
 
 The hand of man is too weak to pluck any soul out of the crowd 
 of the world, and to set it in amongst the select number of believ- 
 ers. Only the Father of Spirits hath absolute command of spirits, 
 viz., the souls of men, to work on them as he pleaseth, and where 
 he will. This powerful, this sanctifying Spirit knows no resist- 
 ance ; works sweetly, and yet strongly ; it can come into the 
 heart, whereas all other speakers are forced to stand without. 
 That still voice within persuades more than all the loud crying 
 without; as he that is within the house, though he speak low, is 
 better heard and understood, than he that shouts without doors. 
 
 When the Lord himself speaks by this his Spirit to a man, se- 
 lecting and calling him out of the lost world, he can no more dis- 
 obey than Abraham did, when the Lord spoke to him after an ex- 
 traordinary manner, to depart from his own country and kindred : 
 Abraham departed as the Lord had spoken to him. Gen. xii. 4. 
 There is a secret, but very powerful, virtue in a word, or look, or 
 touch of this Spirit upon the soul, by which it is forced, not with 
 a harsh, but a pleasing violence, and cannot choose but follow it, 
 not unlike that of Elijah's mantle upon Elisha. How easily did 
 the disciples forsake their callings and their dwellings to follow 
 Christ ! 
 
 The Spirit of God draws a man out of the world by a sanctified 
 light sent into his mind, 1. Discovering to him, how base and 
 false the sweetness of sin is, which withholds men and amuses 
 them, that they return not; and how true and sad the bitterness 
 is, that will follow upon it ; 2. Setting before his eyes the free and 
 happy condition, the glorious liberty of the sons of God, the riches 
 of their present enjoyment, and their far larger and assured hopes 
 for hereafter ; 3. Making the beauty of Jesus Christ visible to the 
 soul ; which straightway takes it so, that it cannot be stayed from 
 
64 LEIGHTON'S SELECT WORKS. 
 
 corning to him, though its most beloved friends, most beloved 
 sins, lie in the way, and hang about it, and cry, Will you leave 
 us so? It will tread upon all to come within the embraces of 
 Jesus Christ, and say with St. Paul, I was not disobedient to (or 
 unpersuaded by) the heavenly vision. 
 
 It is no wonder that the godly are by some called singular and 
 precise ; they are so, singular, a few selected ones picked out by 
 God's own hand for himself: Know that the Lord hath set apart 
 him that is godly for himself, Ps. iv. 3. Therefore, saith our Sa- 
 viour, the world hates you, because I have chosen you out of the 
 world. For the world lies in unholiness and wickedness, is 
 buried in it ; and as living men can have no pleasure among the 
 dead, neither can these elected ones amongst the ungodly : they 
 walk in the world as warily as a man or woman neatly apparelled 
 would do amongst a multitude that are all sullied and bemired. 
 
 Endeavor to have this sanctifying Spirit in yourselves ; pray 
 much for it : for his promise is passed to us, that He will give 
 this Holy Spirit to them that ask it. And shall we be such fools 
 as to want it, for want of asking? When we find heavy fetters on 
 our souls, and much weakness, yea averseness to follow the voice 
 of God calling us to his obedience, then let us pray with the 
 Spouse, Draw me. She cannot go nor stir without that drawing; 
 and yet, with it, not only goes, but runs. We will run after thee. 
 
 Think it not enough that you hear the word, and use the out- 
 ward ordinances of God, and profess his name ; for many are thus 
 called, and yet but a few of them are chosen. There is but a 
 small part of the world outwardly called, in comparison of the rest 
 that is not so, and yet the number of the true elect is so small, 
 that it gains the number of these that are called, the name of 
 many. They who are in the visible church, and partake of ex- 
 ternal vocation, are but like a large list of names (as in civil elec- 
 tions is usual,) out of which a small number is chosen to the dig- 
 nity of true Christians, and invested into their privilege. Some 
 men in nomination to offices or employments, think it a worse dis- 
 appointment and disgrace to have been in the list, and yet not 
 chosen, than if their names had not been mentioned at all. Cer- 
 tainly, it is a greater unhappiness to have been Not far from the 
 kingdom of God (as our Saviour speaks,) and miss of it, than still 
 to have remained in the farthest distance ; to have been at the 
 mouth of the haven, (the fair havens indeed,) and yet driven back 
 and shipwrecked. Your labor is most preposterous ; you seek to 
 ascertain and make sure things that cannot be made sure, and 
 that which is both more worth, and may be made surer than them 
 all, you will not endeavor to make sure. Hearken to the Apos- 
 tle's advice, and at length set about this in earnest, to make your 
 calling and election sure. Make sure this election, as it is here, 
 (for that is the order,) your effectual calling sure, and that will 
 
COMMENTARY ON PETER. 65 
 
 bring with it assurance of the other, the eternal election and love 
 of God towards you, which follows to be considered. 
 
 Election, Effectual Calling, and Salvation. 
 
 The connexion of these, we are now for our profit to take no- 
 tice of ; that effectual calling is inseparably tied to this eternal 
 foreknowledge or election on the one side, and to salvation on the 
 other. These two links of the chain are up in heaven in God's 
 own hand ; but this middle one is let down to earth, into the 
 hearts of his children, and they, laying hold on it, have sure hold 
 on the other two, for no power can sever ihem. If, therefore, 
 they can read the characters of God's image in their own souls, 
 those are the counter-part of the golden characters of His love, 
 in which their names are written in the book of life. Their be- 
 lieving writes their names under the promises of the revealed 
 book of life, the Scriptures, and so ascertains them, that the 
 same names are in the secret book of life which God hath by him- 
 self from eternity. So that finding the stream of grace in their 
 hearts, though they see not the fountain whence it flows, nor the 
 ocean into which it returns, yet they know that it hath its source, 
 and shall return to that ocean which ariseth from their eternal 
 election, and shall empty itself into that eternity of happiness and 
 salvation. 
 
 Hence much joy ariseth to the believer ; this tie is indissolu- 
 ble, as the agents are, the Father, the Son, and the Spirit : so are 
 election, and vocation, and sanctification, and justification, and 
 glory. Therefore, in all conditions, believers may, from a sense 
 of the working of the Spirit in them, look back to that election, 
 and forward to that salvation ; but they that remain unholy and 
 disobedient, have as yet no evidence of this love ; and therefore 
 cannot, without vain presumption and self-delusion, judge thus of 
 themselves, that they are within the peculiar love of God. But 
 in this Let the righteous be glad, and let them shout for joy, all 
 that are upright in heart. 
 
 It is one main point of happiness, that he that is happy doth 
 know and judge himself to be so ; this being the peculiar 
 good of a reasonable creature, it is to be enjoyed in a reasonable 
 way ; it is not as the dull resting of a stone, or any other natural 
 body in its natural place ; but the knowledge and consideration 
 of it, is the fruition of it, the very relishing and tasting its sweet- 
 ness. 
 
 The perfect blessedness of the saints is awaiting them above ; 
 but even their present condition is truly happy, though incom- 
 pletely, and but a small beginning of that which they expect. 
 And this their present happiness is so much the greater, the more 
 clear knowledge and firm persuasion they have of it. It is one of 
 the pleasant fruits of the godly, to know the things that are freely 
 *6 
 
66 LEIGHTON'S SELECT WORKS. 
 
 given them of God, 1 Cor. ii. 12. Therefore the Apostle, to com- 
 fort his dispersed brethren, sets before them a description of that 
 excellent spiritual condition to which they are called. 
 
 If election, effectual calling, and salvation be inseparably linked 
 together, then, by any one of them a man may lay hold upon all 
 the rest, and may know that his hold is sure ; and this is that way 
 wherein we may retain, and ought to seek, that comfortable assur- 
 ance of the love of God. Therefore make your calling sure, and 
 by that, your election; for that being done, this follows of itself. 
 We are not to pry immediately into the decree, but to read it in 
 the performance. Though the mariner sees not the pole-star, yet 
 the needle of the compass which points to it, tells him which way 
 he sails ; thus the heart that is touched with the loadstone of Di- 
 vine love, trembling with godly fear, and yet still looking towards 
 God by fixed believing, points at the love of election, and tells the 
 soul that its course is heavenward, towards the haven of eternal 
 rest. He that loves, may be sure he was loved first ; and he that 
 chooses God for his delight and portion, may conclude confidently, 
 that God hath chosen him to be one of those that shall enjoy him, 
 and be happy in him forever ; for that our love, and electing of 
 him is but the return and repercussion of the beams of his love 
 shining upon us. 
 
 Find thou but within thee sanctification by the Spirit, and this 
 argues, necessarily, both justification by the Son, and the election 
 of God the Father. Hereby knoio we that we dwell in him, and 
 he in us, because he has given us of his Spirit. 1 John iv. 13. 
 It is a most strange demonstration, ab effectu reciproco : he called 
 those he hath elected ; he elected those he called. Where this 
 sanctifying Spirit is not, there can be no persuasion of this eternal 
 love of God : they that are children of disobedience can conclude 
 no otherwise of themselves but that they are the children of wrath. 
 Although, from present unsanctification, a man cannot infer that 
 he is not elected ; for the decree may, for a part of man's life, run 
 (as it were) under ground ; yet this is sure, that the estate leads 
 to death, and unless it be broken, will prove the black line of re- 
 probation. A man hath no portion amongst the children of God, 
 nor can read one word of comfort in all the promises that belong 
 to them, while he remains unholy. Men may please themselves 
 in profane scoffing at the holy Spirit of grace, but let them withal 
 know this, that that holy Spirit, whom they mock and despise, is 
 that Spirit who seals men to the day of redemption. Ephes. iv. 30. 
 If any pretend that they have the Spirit, and so turn away from 
 the straight rule of the holy Scriptures, they have a spirit indeed, 
 but it is a fanatical spirit, the spirit of delusion and giddiness ; 
 but the Spirit of God, that leads his children in the way of truth, 
 and is for that purpose sent them from heaven to guide them thith- 
 er, squares their thoughts and ways to that rule whereof it is au- 
 
COMMENTARY ON PETER. 67 
 
 thor, and that word which was inspired by it, and sanctifies them 
 to obedience. He that saith, I know him, and keepeth not his 
 commandments, is a liar, and the truth is not in him. 1 John ii. 4. 
 
 Now this Spirit which sanctifieth, and sanctifieth to obedience, 
 is within us the evidence of our election, and the earnest of our 
 salvation. And whoso are not sanctified and led by this Spirit, 
 the Apostle tells us what is their condition. Rom. viii. 9. If 
 any man have not the Spirit of Christ he is none of his. 
 
 Let us not delude ourselves : this is a truth, if there be any in 
 religion ; they who are not made Saints in the state of grace, shall 
 never be Saints in glory. 
 
 The stones which are appointed for that glorious temple above, 
 are hewn and polished, and prepared for it here; as the stones 
 were wrought and prepared in the mountains, for building the 
 temple at Jerusalem. 
 
 This is God's order : Psalm Ixxxiv. 12. He gives grace and 
 glory. Moralists can tell us, that the way to the temple of honor, 
 is through the temple of virtue. They that think they are bound 
 for heaven in the ways of sin, have either found a new way un- 
 trodden by all that are gone thither, or will find themselves de- 
 ceived in the end. We need not then that poor shift for the pres- 
 sing of holiness and obedience upon men, to represent it to them 
 as the meriting cause of salvation. This is not at all to the pur- 
 pose, seeing that without it the necessity of holiness to salvation 
 is pressing ^nough ; for holiness is no less necessary to salvation, 
 than if it were the meriting cause of it ; it is as inseparably tied 
 to it in the purpose of God. And in the order of performance, 
 godliness is as certainly before salvation, as if salvation did whol- 
 ly and altogether depend upon it, and were in point of justice de- 
 served by it. Seeing, then, there is no other way to happiness 
 but by holiness, no assurance of the love of God without it, take 
 the Apostle's advice ; study it, seek it, follow earnestly after holi- 
 ness, without which no man shall see the Lord. 
 
 Grace unto you, and Peace be multiplied. 
 
 It hath always been a civil custom amongst man, to season their 
 intercourse with good wishes one for another ; this the Apostles 
 use in their epistles, in a spiritual divine way, suitable to their 
 holy writings. It well becomes the messengers of grace and 
 peace, to wish both, and to make their salutation conform to the 
 main scope and subject of their discourse. The Hebrew word 
 of salutation we have here Peace, and that which is the spring 
 both of this and all good things, in the other word of salutation 
 used by the Greeks Grace. All right rejoicing and prosperity, 
 and happiness, flow from this source, and from this alone, and are 
 sought elsewhere in vain. 
 
 In general, this is the character of a Christian spirit, to have a 
 
68 LEIGHTON'S SELECT WORKS. 
 
 heart filled with blessing, with this sweet good-will and good wish- 
 ing to all, especially to those who are their brethren in the same 
 profession of religion. And this charity is a precious balm, dif- 
 fusing itself in the wise and seasonable expressions of it, upon fit 
 occasions ; and those expressions must be cordial and sincere, not 
 like what you call court holy-water, in which there is nothing else 
 but falsehood, or vanity at the best. This manifests men to be 
 the sons of blessing, and of the ever-blessed God, the father of 
 all blessing, when in his name they bless one another : yea, our 
 Saviour's rule goes higher, to bless those that curse them, and ur- 
 ges it by that relation to God as their Father, that in this they 
 may resemble him : That ye may be the children of your Father 
 which is in Heaven. 
 
 Peace with God. 
 
 From our sense of this peace, or reconcilement with God, arises 
 that which is our inward peace, a calm and quiet temper of mind. 
 This peace which we have with God in Christ, is inviolable ; but 
 because the sense and persuasion of it may be interrupted, the 
 soul that is truly at peace with God, may for a time be disquieted 
 in itself, through weakness of faith, or the strength of temptation, 
 or the darkness of desertion, losing sight of that grace, that love 
 and light of God's countenance, on which its tranquillity and joy 
 depend. Thou didst hide thy face, saith David, and I was trou- 
 bled. But when these eclipses are over, the soul is revived with 
 new consolation, as the face of the earth is renewed and made to 
 smile with the return of the sun in the spring ; and this ought al- 
 ways to uphold Christians in the saddest times, viz., that the grace 
 and love of God towards them, depend not on their sense, nor 
 upon any thing in them, but is still in itself incapable of the small- 
 est alteration. 
 
 It is natural to men to desire their own peace, the quietness and 
 contentment of their minds : but most men miss their way to it ; 
 and therefore find it not ; for there is no way to it, indeed, but 
 this one, wherein few seek it, viz., reconcilement and peace with 
 God. The persuasion of that alone makes the mind clear and 
 serene, like your fairest summer days. My peace I give you, 
 saith Christ, not as the world. Let not your hearts be troubled. 
 All the peace and favor of the world cannot calm a trouled heart ; 
 but where this peace is which Christ gives, all the trouble and dis- 
 quiet of the world cannot disturb it. When he giveth quietness, 
 who then can make trouble 1 and when he hideth his face, who then 
 can behold him ? whether it be done against a nation, or against a 
 man only. (See also for this, Psalm xlvi. cxxiii.) All outward 
 distress to a^mind thus at peace, is but as the rattling of the hail 
 upon the tiles, to him that sits within the house at a sumptuous 
 feast. A good conscience is styled a feast, and with an advantage 
 
COMMENTARY ON PETER. 69 
 
 which no other feast can have, nor, were it possible, could men 
 endure it. A few hours of feasting will weary the most professed 
 epicure ; but a conscience thus at peace, is a continual feast , with 
 continual unwearied delight. What makes the world take up 
 such a prejudice against religion as a sour unpleasant thing? 
 They see the afflictions and griefs of Christians, but they do not 
 see their joys, the inward pleasure of mind that they can possess 
 in a very hard estate. Have you not tried other ways enough ? 
 Hath not he tried them who had more ability and skill for it than 
 you, and found them not only vanity but vexation of spirit ? If 
 you have any belief of holy truth, put but this once upon the trial, 
 seek peace in the way of grace. This inward peace is too pre- 
 cious a liquor to be poured into a filthy vessel. A holy heart, 
 that gladly entertains grace, shall find that it and peace cannot 
 dwell asunder. 
 
 An ungodly man may sleep to death in the lethargy of carnal 
 presumption and impenitency ; but a true, lively, solid peace, he 
 cannot have. There is no peace to the wicked, saith my God, 
 Isa. Ivii. 21. And if He say, there is none, speak peace who will, 
 if all the world with one voice should speak it, it shall prove none. 
 
 SPIRITUAL THANKSGIVING AND JOY. 
 
 Blessed be the God and Father of our Lord Jesus Christ, who, according to 
 his abundant mercy, hath begotten us again unto a lively hope, by the res- 
 urrection of Jesus Christ from the dead. To an inheritance incorruptible, 
 and undefiled, and that fadeth not away. 1 Pet. 1: 3, 4. 
 
 It is a cold lifeless thing to speak of spiritual things upon mere 
 report : but they that speak of them as their own, as having share 
 and interest in them, and some experience of their sweetness, 
 their discourse of them is enlivened with firm belief, and ardent 
 affection; they cannot nuention them, but their hearts are straight 
 taken with such gladness, as they are forced to vent in praises. 
 Thus our Apostle here, and St. Paul, and often elsewliere, when 
 they considered these things wherewith they were about to comfort 
 the godly to whom they wrote, they were suddenly elevated with 
 the joy of them, and broke forth into thanksgiving ; so teaching 
 us, by their example, what real joy there is in the consolations of 
 the Gospel, and what praise is due from all the saints to the God 
 of those consolations. This is such an inheritance, that the very 
 thoughts and hopes of it are able to sweeten the greatest griefs 
 and afflictions. What then shall the possession of it be, wherein 
 there shall be no rupture, nor the least drop of any grief at all? 
 The main subject of these verses is, that which is the main com- 
 fort that supports the spirits of the Godly in all conditions. 
 ****** 
 
 As he that taketh away a garment in cold weather, and as vin- 
 egar upon nitre, so is he that singeth songs to a heavy heart. Prov, 
 
70 LEIGHTON'S SELECT WORKS. 
 
 xxv. 20. Worldly mirth is so far from curing spiritual grief, 
 that even worldly grief, where it is great and takes deep root, is 
 not allayed but increased by it. A man who is full of inward 
 heaviness, the more he is encompassed about with mirth, it exas- 
 perates and enrages his grief the more ; like ineffectual weak 
 physic, which removes not the humor, but stirs it and makes it 
 more unquiet; but spiritual joy is seasonable for all estates: in 
 prosperity, it is pertinent to crown and sanctify all other enjoy- 
 ments, with this which so far surpasses them ; and in distress, it 
 is the only Nepenthe, the cordial of fainting spirits: so, Ps. iv. 7, 
 He hath put joy into my heart. This mirth makes way for itself, 
 which other mirth cannot do. These songs are sweetest in the 
 night of distress. Therefore the Apostle, writing to his scattered 
 afflicted brethren, begins his Epistle with this song of praise, 
 Blessed be the God, and Father of our Lord Jesus Christ. 
 
 The Inheritance of the Saints. 
 
 God is bountiful to all, gives to all men all that they have, 
 health, riches, honor, strength, beauty, and wit, but these things 
 he scatters (as it were) with an indifferent hand. Upon others 
 he looks, as well as upon his beloved children ; but the inheri- 
 tance is peculiarly theirs. Inheritance is convertible with Son- 
 ship; Abraham gave gifts to Keturah's sons, and dismissed them, 
 Gen. xxv. 5; but the inheritance was for the Son of the promise. 
 When we see a man rising in preferment or estate, or admired for 
 excellent gifts and endowments of mind, we think there is a hap- 
 py man : but we consider not that none of all those things are 
 matter of inheritance ; within a while he is to be turned out of 
 all, and if he have not somewhat beyond all those to -look to, he is 
 but a miserable man, and so much the more miserable, that once 
 he seemed and was reputed happy. There is a certain time 
 wherein heirs come to possess : thus it is with this inheritance 
 too. There is mention made by the Apostles of a perfect man, 
 unto the measure of the stature of the fulness of Christ, Eph. iv. 
 13. And though the inheritance is rich and honorable, yet the 
 heir, being young, is held under discipline, and is more strictly 
 dealt with, possibly, than the servants, sharply corrected for 
 that which is let pass in them ; but still, even then, in regard of 
 that which he is born to, his condition is much better than theirs, 
 and all the correction he suffers prejudices him not, but fits him 
 for inheriting. The love of our heavenly Father is beyond the 
 love of mothers in tenderness, and yet beyond the love of fathers 
 (who are usually said to love more wisely) in point of wisdom. 
 He will not undo his children, his heirs, with too much indul- 
 gence. It is one of his heavy judgments upon the foolish children 
 of disobedience, that Ease shall slay them, and their prosperity 
 shall prove their destruction. 
 
COMMENTARY ON PETER. 
 
 71 
 
 While the children of God are childish and weak in faith, they 
 are like some great heirs before they come to years of understand- 
 ing : they consider not their inheritance, and what they are to 
 come to, have not their spirits elevated to thoughts worthy of their 
 estate, and their behaviour conformed to it ; but as they grow up 
 in years, they come, by little and little, to be sensible of those 
 things, and the nearer they come to possession, the more appre- 
 hensive they are of their quality, and of what doth answerably be- 
 come them to do. And this is the duty of such as are indeed 
 heirs of glory ; to grow in the understanding and consideration 
 of that which is prepared for them, and to suit themselves, as they 
 are able, to those great hopes. This is what the Apostle St. Paul 
 prays for r on behalf of his Ephesians, ch. i. ver. 18. The, eyes of 
 your understanding being enlightened, that ye may know what is 
 the hope of his calling, and what the riches of the glory of his 
 inheritance in the Saints. This would make them holy and heav- 
 enly, to have their conversation in Heaven, from whence they look 
 for a Saviour. That we may, then, the better know somewhat 
 of the dignity and riches of this inheritance, let us consider the 
 description which is here given us of it. And, first, It is 
 
 Incorruptible. 
 
 Although this seems to be much the same with the third quali- 
 ty, Thatfadeth not away, (which is a borrowed expression for the 
 illustrating of its incorruptibleness,) yet, I conceive that there is 
 some difference, and that in these three qualities there is a grada- 
 tion. Thus it is called incorruptible; that is, it perisheth not, 
 cannot come to nothing, is an estate that cannot be spent; but 
 though it were abiding, yet it might be such as that the continu- 
 ance of it were not very desirable ; it would be but a misery at 
 best, to continue always in this life. Plotinus thanked God that 
 his soul was not tied to an immortal body. Then, undejiled; it 
 is not stained with the least spot : this signifies the purity and 
 perfection of it, as that the perpetuity of it. It doth not only abide, 
 and is pure, but both together, it abideth always in its integrity. 
 And lastly, it fadeth not away ; it doth not fade nor wither at 
 all, is not sometimes more, sometimes Jess pleasant, but ever the 
 same, still like itself; and this constitutes the immutability of it. 
 
 As it is incorruptible, it carries away the palm from all earthly 
 possessions and inheritances ; for all those epithets are intended to 
 signify its opposition to the things of this world, and to shew how 
 far it excels them all ; and in this comparative light we are to con- 
 sider it. For as divines say of the knowledge of God which we have 
 here, that the negative notion makes up a great part of it we 
 know rather what He is not than what he is, infinite, incompre- 
 hensible, immutable, &,c., so it is of this happiness, this inheri- 
 tance ; and indeed it is no other than God. We cannot tell you 
 
72 
 
 what it is, but we can say so far what it is not, as declares it is 
 unspeakably above all the most excellent things of the inferior 
 world and this present life. It is by privatives, by removing im- 
 perfections from it, that we describe it, and we can go no farther 
 than this, Incorruptible, undefiled, and thatfadeth not away. 
 
 It fadeth not away. 
 
 No spot of sin nor sorrow there ; all pollution wiped away, and 
 all tears with it ; no envy nor strife ; not as here among men, one 
 supplanting another, one pleading and fighting against another, 
 dividing this point of earth with fire and sword ; no, this inher- 
 itance is not the less by division, by being parted amongst so many 
 brethren, every one hath it all, each his crown, and all agreeing 
 in casting them down before his throne, from whom they had re- 
 ceived them, and in the harmony of his praises. 
 
 This inheritance is often called a kingdom, and a crown of glory. 
 This last word may allude to those garlands of the ancients, and 
 this is its property, that the flowers in it are all Amaranthes, (as 
 a certain plant is named,) and so it is called, (1 Pet. v. 4,) A crown 
 of glory that fadeth not away. 
 
 No change at all there, no winter and summer : not like the 
 poor comforts here, but a bliss always flourishing. The grief of 
 the saints here, is not so much for the changes of outward things, 
 as of their inward comforts. Suavis hora, sed brevis mora. Sweet 
 presences of God they sometimes have, but they are short, and 
 often interrupted ; but there no cloud shall come betwixt them 
 and their sun; they shall behold him in his full brightness forever. 
 As there shall be no change in their beholding, so no weariness 
 nor abatement of their delight in beholding. They sing a new 
 song, always the same, and yet always new. The sweetest of our 
 music, if it were to be heard but for one whole day, would weary 
 them who are most delighted with it. What we have here cloys, 
 but satisfies not ; the joys above never cloy, and yet always satisfy. 
 
 It is reserved for them in Heaven. 
 
 It is doubtless a great contentment to the children of God, to 
 hear of the excellencies of the life to come ; they do not use to 
 become weary of that subject ; yet there is one doubt, which, if it 
 be not removed, may damp their delight in hearing and consider- 
 ing of all the rest. The richer the estate is, it will the more kindle 
 the malice and diligence of their enemies to deprive them of it, 
 and to cut them short of possessing it. And this they know, that 
 those spiritual powers who seek to ruin them, do overmatch them 
 far, both in craft and force. 
 
 Against the fears of this, the Apostle comforts the heirs of sal- 
 vation, assuring them, that, as the estate they look for is excellent, 
 so it is certain and safe, laid up where it is out of the reach of all 
 
COMMENTARY ON PETER. 73 
 
 adverse powers, reserved in heaven for you. Besides that this is 
 a further evidence of the worth and excellency of this inheritance, 
 it makes it sure. It confirms what was said of its excellency ; for 
 it must be a thing of greatest worth, that is laid up in the highest 
 and best place of the world, namely, in Heaven for you, where 
 nothing that is impure once enters, much less is laid up and kept. 
 Thus, the land where this inheritance lies, makes good all that 
 hath been spoken of the dignity and riches of it. 
 
 But further, as it is a rich and pleasant country where it lieth, 
 it hath also this privilege, to be the only land of rest and peace, 
 free from all possibility of invasion. There is no spoiling of it, 
 and laying it waste, and defacing its beauty, by leading armies 
 into it, and making it the seat of war ; no noise of drums or 
 trumpets, no inundations of one people driving out another and 
 sitting down in their possessions. In a word, as there is nothing 
 there subject to decay of itself, so neither is it in danger of fraud 
 or violence. When our Saviour speaks of this same happiness in 
 a like term, Matt. vi. 20, what is here called an inheritance, is 
 there called a treasure. He expresses the permanency of it by 
 these two, that it hath neither moth nor rust in itself to corrupt it, 
 nor can thieves break through and steal it. There is a worm at 
 the root of all our enjoyments here, corrupting causes within them- 
 selves ; and besides that, they are exposed to injury from without, 
 which may deprive us of them. How many stately palaces, which 
 have been possibly divers years in building, hath fire upon a very 
 small beginning destroyed in a few hours ! What great hopes of 
 gain by traffic hath one tempest mocked and disappointed ! How 
 many who have thought their possessions very sure, yet have lost 
 them by some trick of law, and others (as in time of war) been 
 driven from them by the sword ! Nothing free from all danger 
 but this inheritance, which is laid up in the hands of God, and 
 kept in heaven for us. The highest stations in the world, namely, 
 the estate of kings, they are but mountains of prey, one robbing 
 and spoiling another ; but in that holy mountain above, there is 
 none to hurt, or spoil, or offer violence. What the prophet speaks 
 of the church here, is more perfectly and eminently true of it 
 above, Isaiah Ixv. 25. 
 
 This is, indeed, a necessary condition of our joy in the thoughts 
 of this happy estate, that we have some persuasion of our propri- 
 ety, that it is ours ; that we do not speak and hear of it, as travel- 
 lers passing by a pleasant place do behold and discourse of its fair 
 structure, the sweetness of the seat, the planting, the gardens, the 
 meadows that are about it, and so pass on ; having no further in- 
 terest in it. But when we hear of this glorious inheritance, this 
 treasure, this kingdom that is pure, and rich, and lasting, 
 we may add, It is mine, it is reserved in heaven, and reserved 
 for me ; I have received the evidences, and the earnest of it ; and, 
 7 
 
74 LEIGHTON'S SELECT WORKS. 
 
 as it is kept safe for me, so I shall likewise be preserved to it, and 
 that is the other part of the certainty that completes the comforts 
 of it. Ephes. i. 14. 
 
 The salvation which Christ hath purchased is, indeed, laid up 
 in Heaven, but we who seek after it, are on earth, compassed about 
 with dangers and temptations. What avails it us, that our salva- 
 tion is in Heaven, in the place of safety and quietness, while we 
 ourselves are tossed upon the stormy seas of this world, amidst 
 rocks and shelves, every hour in danger of shipwreck 1 Our in- 
 heritance is in a sure hand indeed, our enemies cannot corne at it ; 
 but they may overrun and destroy us at their pleasure, for we are 
 in the midst of them. Thus might we think and complain, and 
 lose the sweetness of all our other thoughts concerning Heaven, 
 if there were not as firm a promise for our own safety in the midst 
 of our dangers, as there is of the safety of our inheritance that is 
 out of danger. 
 
 The Preservation of the Saints, with the Causes of it. 
 
 Kept by the power of God through faith. The inheritance is 
 kept not only in safety, but in quietness. The children of God, 
 for whom it is kept, while they are here, are kept safe indeed, but 
 not unmolested and unassaulted ; they have enemies, and such as 
 are stirring, and cunning, and powerful ; but, in the midst of 
 them, they are guarded and defended ; they perish not, according 
 to the prayer of our Saviour poured out for them, John xvii. 16, 
 I pray not that thou shouldst take them out of the world; but that 
 ihou shouldst keep them from the evil. 
 
 They have the prince of the power of the air, and till his armies, 
 all the forces he can make, against them. Though his power is 
 nothing but tyranny and usurpation, yet because once they were 
 under his yoke, he bestirs himself to pursue them, when they are 
 led forth from their captivity, as Pharaoh, with all his chariots 
 and horses and horsemen, pursues after the Israelites going out of 
 Egypt. 
 
 The word in the original here translated kept, is a military 
 term, used for those who are kept as in a fort or garrison-town 
 besieged. So Satan is still raising batteries against this fort, 
 using all ways to take it, by strength or stratagem, unwearied in 
 his assaults, and very skilful to know his advantages, and where 
 we are weakest, there to set on. And besides all this, he hath 
 intelligence with a party within us, ready to betray us to him ; so 
 that it were impossible for us to hold out, were there not another 
 watch and guard than our own, and other walls and bulwarks 
 than any that our skill and industry can raise for our own de- 
 fence. In this, then, is our safety, that there is a power above 
 our own, yea and above all our enemies, that guards us, salvation 
 itself our walls and bulwarks. We ought to watch, but when we 
 
COMMENTARY ON PETER. 75 
 
 do so in obedience to our commander, the Captain of our salva- 
 tion, yet it is His own watching, who sleeps not, nor so much as 
 slumbers, it is that preserves us, and makes ours not to be in vain. 
 Ps. cxxvi. I ; Is. xxvii. 3. And therefore those two are jointly 
 commanded, Watch and pray that ye enter not into temptation. 
 Watch, there is the necessity of our diligence ; Pray, there is 
 the insufficiency of it, and the necessity of His watching, by whose 
 power we are effectually preserved, and that power is our fort. 
 Is. xxvi. \^Salvation hath God appointed for walls and bulwarks. 
 What more safe than to be walled with Salvation itself? So, 
 Prov. xviii. 10. The name of the Lord is a strong tower ; the 
 righteous fly into it and are safe. 
 
 Now the causes of our preservation are two, 1. Supreme, The 
 Power of God. 2. Subordinate, Faith. The supreme power of 
 God, is that on which depend our stability and perseverance. 
 When we consider how weak we are in ourselves, yea, the very 
 strongest among us, and how assaulted, we wonder, and justly we 
 may, that any can continue one day in the state of grace ; but 
 when we look on the strength by which we are guarded, the 
 power of God, then we see the reason of our stability to the end ; 
 for Omnipotency supports us, and the everlasting arms are under us. 
 
 Then Faith is the second cause of our preservation ; because it 
 applies the first cause, the power of God. Our faith lays hold 
 upon this power, and this power strengthens faith, and so we are 
 preserved ; it puts us within those walls, sets the soul within the 
 guard of the power of God, which, by self confidence and vain 
 presuming in its own strength, is exposed to all kind of danger. 
 Faith is an humble, self-denying grace; it makes the Christian 
 nothing in himself and all in God. 
 
 The weakest persons who are within a strong place, women 
 and children, though they were not able to resist the enemy, if 
 they were alone, yet so long as the place wherein they are is of 
 sufficient strength, and well manned, and every way accommodate 
 to hold out, they are in safety ; thus the weakest believer is safe, 
 because by believing he is within the strongest of all defences. 
 Faith is the victory, and Christ sets his strength against Satan's ; 
 and when the Christian is hard beset with some temptation, too 
 strong for himself, then he looks up to Him who is the great con- 
 queror of the powers of darkness, and calls to him, " Now, Lord, 
 assist thy servant in this encounter, and put to " thy strength, 
 that the glory may be thine." Thus, faith is such an engine as 
 draws in the power of God and his Son Jesus into the works and 
 conflicts that it hath in hand. This is our victory even our faith. 
 1 John v. 4. 
 
 It is the property of a good Christian to magnify the power of 
 God, and to have high thoughts of it, and therefore it is his privi- 
 lege to find safety in that power. David cannot satisfy himself 
 
76 LEIGHTON'S SELECT WORKS. 
 
 with one or two expressions of it, but delights in multiplying them. 
 Psalm xviii. 1. The Lord is my rock, and my fortress, and my 
 deliverer ; my God, my strength, in whom I will trust ; my buckler y 
 and the horn of my salvation, and my high tower. Faith looks 
 above all, both that which the soul hath, and that which it wants, 
 and answers all doubts and fears with this almighty power upon 
 which it rests. 
 
 W 
 Unto Salvation ready to be revealed in the Last Time. 
 
 This salvation is that great work wherein God intended to man- 
 ifest the glory of his grace, contrived before time, and in the sev- 
 eral ages of the world brought forward, after the decreed manner ; 
 and the full accomplishment of it is reserved for the end of time. 
 
 The souls of the faithful do enter into the possession of it, when 
 they remove from their houses of clay ; yet is not their happiness 
 complete till that great day of the appearing of Jesus Christ. 
 They are naturally imperfect till their bodies be raised and rejoin- 
 ed to their souls, to partake together of their bliss; and fhey 
 are mystically imperfect, till all the rest of the members of Jesus 
 Christ be added to them. 
 
 But then shall their joy be absolutely full, when both their own 
 bodies, and the mystical body of Christ shall be glorified ; when 
 all the children of that glorious family shall meet, and sit down to 
 that great marriage supper at their Father's table. Then shall the 
 music of that new song be full, when there is not one wanting of 
 those that are appointed to sing it for eternity. In that day shall 
 our Lord Jesus be glorified in his Saints, and admired in all them 
 that believe, 2 Thess. i. 10. 
 
 You see what it is that the Gospel offers you, and you may gather 
 how great both your folly and your guiltiness will be, if you neg- 
 lect and slight so great salvation when it is brought to you, and 
 you are entreated to receive it. This is all that the preaching of 
 the word aims at, and yet, who hearkens to it ? How few Jay 
 hold on this eternal life, this inheritance, this crown that is held 
 forth to all that hear of it ! 
 
 Oh ! that you could be persuaded to be saved, that you would 
 be willing to embrace salvation ! You think you would ; but if 
 it be so, then I may say, though you would be saved, yet your cus- 
 tom of sin, your love to sin, and love to the world, will not suffer 
 you ; and these will still hinder you, unless you put on holy reso- 
 lutions to break through them, and trample them under foot, and 
 take this kingdom by a hand of violence, which God is so well 
 pleased with. He is willingly overcome by that force, and gives 
 this kingdom most willingly, where it is so taken : it is not at- 
 tained by slothfulness, and sitting still with folded hands ; it must 
 be invaded with strength of faith, with armies of prayers and tears ; 
 and they who set upon it thus, are sure to take it. 
 
COMMENTARY ON PETER. 77 
 
 Consider what we are doing, how we misplace our diligence on 
 things that abide not, or we abide not to enjoy them. We have 
 no abiding city here, saith the Apostle, but he adds that which 
 comforts the citizens of the New Jerusalem, We look jor one to 
 come, whose builder and maker is God. Hear not these things 
 idly, as if they concerned you not, but let them move you to reso- 
 lution and actions. Say, as they said of Canaan, It is a good 
 land, let us go up and possess it. Learn to use what you have 
 here as travellers, and let your home, your inheritance, you treas- 
 ure be on high, which is by far the richest and the safest ; and if 
 it be so with you, then Where your treasure is, there will your 
 hearts be also. 
 
 The profitableness of Temptations. 
 
 A man is not only unknown to others but to himself, that hath 
 never met with such difficulties as require faith, and Christian 
 fortitude, and patience to surmount them. How shall a man 
 know whether his meekness and calmness of spirit be real or not, 
 while he meets wijh no provocation, nothing that contradicts or 
 crosses him ? But when somewhat sets upon him, that is in itself 
 very unpleasant and grievous to him, and yet, if in that case he 
 retains his moderation of spirit, and flies not out into impatience, 
 either against God fcr men, this gives experiment of the truth and 
 soundness of that grace within hi; whereas standing water which 
 is clear at top while it is untoucrad, yet if it have mud at the bot- 
 tom, stir it a little, and it rises presently. 
 
 It is not altogether unprofitable ; yea, it is great wisdom in 
 Christians to be arming themselves against such temptations as 
 may befal them hereafter, though they have not as yet met with 
 them ; to labor to overcome them before hand, to suppose the 
 hardest things that may be incident to them ; and to put on the 
 strongest resolutions they can attain unto. Yet all that is but an 
 imaginary effort ; and therefore there is no assurance that the 
 '/ictory is any more than imaginary too, till it come to action, and 
 then, they that have spoken and thought very confidently, may 
 prove but (as one said of the Athenians) fortes in tabula, patient 
 and courageous in picture or fancy ; and notwithstanding all their 
 arms, an^dexterity in handling them by way of exercise, may be 
 foully defeated when they are to fight in earnest. The children 
 of Ephraim being armed, and carrying bows (says the Psalmist, 
 Psal. Ixxvin. 9,) yet turned back in the day of battle. It is the 
 battle that tries the soldier, and the storm the pilot. How would 
 it appear that Christians can be themselves, not only patient, but 
 cheerful in poverty, in disgrace, and temptations, and persecutions, 
 if it were not often their lot to meet with them ? He who framed 
 the heart, knows it to be but deceitful, and He who gives grace, 
 knows the weakness and strength of it exactly ; yet he is pleased 
 
 * 7 
 
, 
 78 LEIGHTON'S SELECT WORKS. 
 
 to speak thus, that by afflictions and hard tasks he tries what is in 
 the hearts of his children. For the word of God speaks to men 
 and therefore it speaks the language of the children of men : thus, 
 Gen. xxii. 12. Now I know that thoufearcst God, seeing thou hast 
 not withheld thy son, thine only son from me. 
 
 God delights to call forth his champions to meet with great 
 temptations, to make them bear crosses of more than ordinary 
 weight ; as commanders in war put men of most valor and skill 
 upon the hardest services. God sets some strong furious trial 
 upon a strong Christian, made strong by his own grace, and by 
 his victory, makes it appear to the world, that though there is a 
 great deal of the counterfeit coin of profession in religion, yet 
 some there are, who have the power, the reality of it, and that it 
 is not an invention, but there is truth in it; that the invincible 
 grace, the very Spirit of God dwells in the hearts of true believ- 
 ers ; that he hath a number who do not only speak big, but do in- 
 deed and in good earnest despise the world, and overcome it by 
 his strength. Some men take delight to see some kind of beasts 
 fight together ; but to see a Christian mind encountering some 
 great affliction, and conquering it, to see his valor in not sinking 
 at the hardest distresses of this life, nor the most frightful end of 
 it, the cruellest kinds of death, for His sake, this is (as one said) 
 dignum Deo spectaculum ; this is a combat which God delights to 
 look upon, and he is not a mereheholder in it, for it is the power 
 of his own grace that enables and supports the Christian in all 
 those conflicts and temptations. 
 
 Ye are in Heaviness, through manifold Temptations. 
 
 This the Apostle blames not, but aims at the moderating of it. 
 Seek not altogether to dry up this stream, but to bound it, and 
 keep it within its banks. Grace doth not destroy the life of na- 
 ture, but adds to it a life more excellent ; yea grace doth not only 
 permit, but requires some feeling of afflictions. There is an affect- 
 ed pride of spirit in some men, instead of patience, suitable only 
 to the doctrine of Stoics as it is usually taken ; they strive not 
 to feel at all the afflictions that are on them ; but this is to despise 
 the correction of the Lord, which is alike forbidden with fainting 
 under it. Heb. xii. 5. We should not stop our ears, but hear 
 the rod and him that hath appointed it, as the prophet speaks, Mic. 
 vi. 9. Where there is no feeling at all, there can be no patience. 
 Consider it as the hand of God, and thence argue the soul into 
 submission, Psal. xxxix. 9. I icas dumb, I opened not my mouth, 
 because thou didst it. But this heaviness is mitigated, and set, as 
 it were, within its banks, betwixt these two considerations, 1. The 
 utility, 2. The brevity of it : the profitableness and the short- 
 ness of it. 
 
 To a worldly man, great gain sweetens the hardest labor ; and 
 
COMMENTARY ON PETER. 79 
 
 to a Christian, spiritual profit and advantage may do much to 
 move him to take those afflictions well which are otherwise very un- 
 pleasant. Though they are not joyous for the present, yet this al- 
 lays the sorrow of them, the fruit that grows out of them, that 
 peaceable fruit of righteousness, Heb. xii. 11. 
 
 A bundle of folly is in the heart of a child , but the rod of cor- 
 rection shall beat it out, saith Solomon. Though the children of 
 God are truly (as our fcaviour calls them) the children of wisdom, 
 yet, being renewed only in part, they are not altogether free from 
 those follies that call for this rod to beat them out, and sometimes 
 have such a bundle of follies as require a bundle of rods to be 
 spent upon it many and manifold afflictions. 
 
 It is not an easy matter to be drawn from, nor to be beaten 
 from, the love of this world, and this is what God mainly requires 
 of his children, that they be not in love with the world, nor the 
 things of it ; for that is contrary to the love of God, and so far as 
 that is entertained, this is wanting. And if in the midst of afflic- 
 tions they are sometimes subject to this disease, how would it 
 grow upon them with ease and prosperity ! When they are beat- 
 en from one worldly folly or delight, they are ready, through na- 
 ture's corruption, to lay hold upon some other, being thrust out 
 from it at one door, to enter at some other ; as children unwilling 
 to be weaned, if one breast be imbittered, they seek to the other; 
 and therefore there must be somewhat to drive them from that too. 
 Thus it is clear, there is need, great need of afflictions, yea, of 
 many afflictions, that the Saints be be chastened by the Lord, that 
 they may not be condemned with the world. 1 Cor. xi. 32. 
 
 Many resemblances there are for illustration of this truth, in 
 things both of nature and of art, some common, and others choicer ; 
 but these are not needful. The expeiience of Christians tells 
 them, how easily they grow proud, and secure, and carnal, with a 
 little ease, and when outward things go smoothly with them ; and 
 therefore what unhappiness were it for them to be very happy that 
 way ! 
 
 Let us learn, then, that in regard of our present frailty there is 
 need of afflictions, and so not promise ourselves exemption, 
 how calm soever our seas are for the present ; and then for the 
 number, and measure, and weight of them, to resign that wholly 
 into the hands of our wise Father and Physician, who perfectly 
 knows our mould and our maladies, and what kind and quantity 
 of chastisement is needful for our cure. 
 
 The Godly Man's comfort amidst Heaviness. 
 
 The heart being grieved in one thing naturally looks out for 
 its ease to some other ; and there is usually somewhat that is a 
 man's great comfort, that he turns his thoughts to, when he is 
 crossed and afflicted in other things : but herein lies the folly of 
 
80 LEIGHTON'S SELECT WORKS. 
 
 the world, that the things they choose for their refuge and com- 
 fort are such as may change themselves, and turn into discomfort 
 and sorrow ; but the godly man, who is the fool in the natural 
 man's eyes, goes beyond all the rest in his wise choice in this. 
 He rises above all that is subject to change, casts his anchor with- 
 in the vail. That in which he rejoiceth, is still matter of joy un- 
 moveable and unalterable ; although not only his estate, but the 
 whole world were turned upside down, yet this is the same, or 
 rather in the Psalmist's words, Though the earth were removed, 
 and the greatest mountains cast into the sea, yet will not we fear. 
 Psal. xlvi. 2. When we shall receive that rich and pure and abi- 
 ding inheritance, that salvation which shall be revealed in the last 
 time, and when time itself shall cease to be, then there shall be no 
 more reckoning of our joys by days and hours, but they shall run 
 parallel with eternity. Then ail our love that is now scattered 
 and parcelled out upon the vanities amongst which we are here, 
 shall be united and gathered into one, and fixed upon God, and 
 the soul filled with the delight of his presence. 
 
 The sorrow was limited and bounded by the considerations we 
 spoke of; but this joy, this exultation, and leaping for joy (for so 
 it is) is not bounded, it cannot be too much ; its measure is, to 
 know no measure. The afflictions, the matter of heaviness, are 
 but a transient touch of pain ; but that whereon this joy is built, 
 is most permanent, the measure of it cannot exceed, for the mat- 
 ter of it is infinite and eternal, beyond all hyperbole. There is 
 no expression we have which can reach it, much less go beyond 
 it ; itself is ,the hyperbole, still surpassing all that can be said of 
 it. Even in the midst of heaviness itself, such is the joy that it 
 can maintain itself in the depth of sorrow ; this oil of gladness 
 still swims above, and cannot be drowned by all the floods of af- 
 fliction, yea, it is often most sweet in the greatest distress. The 
 soul relishes spiritual joy best, when it is not glutted with worldly 
 delights, but finds them turned into bitterness. 
 
 For application. In that we profess ourselves Christians, we 
 all pretend to be the sons of God, and so heirs of this glory ; and 
 if each man were individually asked, he would say, he hoped to 
 attain it : but were there nothing else, this might abundantly con- 
 vince us, that the greatest part of us delude ourselves, and are 
 deceived in this ; for how few are there who do really find this 
 height of joy, of gladness and exultation, in their thoughts and 
 hopes of it, who do daily refresh and glad themselves with the 
 consideration of what is laid up for them above, more than with 
 all their enjoyments here below ! 
 
 Consider how the news of some small outward advantage that 
 is to come to us, raises our light vain hearts, and makes them leap 
 within us ; and yet this news of a kingdom prepared for us, (if 
 we be indeed believers,) stirs us not i our hearts are as little afr 
 
COMMENTARY ON PETER. 81 
 
 fected with it as if it concerned us not at all : and this is too clear 
 an evidence against us, that indeed it concerns us not, that our 
 portion as yet is not in it. 
 
 In what a fool's paradise will men be with the thoughts of 
 worthless things, and such things too as they shall never obtain, 
 nor ever shall have any further being than what they have in their 
 fancy ! And how will men frequently roll over in their minds the 
 thoughts of any pleasing good they hope for ! And yet we, who 
 say we have hopes of the glory to come, can pass many days with- 
 out one hour spent in the rejoicing thoughts of the happiness we 
 look for ! If any person of a mean condition for the present, 
 were made sure to become very rich and be advanced to great 
 honor within a week, and after that to live to a great age in that 
 high estate, enjoying health and all imaginable pleasures ; judge 
 ye, whether in the few days betwixt the knowledge of those news 
 and the enjoying of them, the thoughts of what he were to attain 
 to, would not be frequent with him, and be always welcome. 
 There is no comparison betwixt all we can imagine this way, and 
 the hopes we speak of; and yet, how seldom are our thoughts 
 upon those things, and how faint and slender is our rejoicing in 
 them ! Can we deny that it is unbelief of these things, that 
 causeth this neglect and forgetting of them ? The discourse, 
 the tongue of men and angels cannot beget Divine belief of the 
 happiness to come ; only He who gives it, gives faith likewise to 
 apprehend it, and lay hold upon it, and, upon our believing, to be 
 filled with joy in the hopes of it. 
 
 THE TRIAL OF FAITH. 
 
 That the trial of your Faith being much more precious than of gold that per- 
 isheth, though it be tried with fire, might be found unto praise, and honor, 
 and glory at the appearing of Jesus Christ. 
 
 The way of the just (saith Solomon) is as the shining light, that 
 shineth more and more to the perfect day. Still making forward, 
 and ascending towards perfection, moving as fast when they are 
 clouded with affliction as at any time else ; yea, all that seems to 
 work against them, furthers them. Those graces that would pos- 
 sibly grow heavy and unwieldly, by too much ease, are held in 
 breath, and increase their activity and strength by conflict. Di- 
 vine grace, even in the heart of weak and sinful man, is an in- 
 vincible thing. Drown it in the waters of adversity, it rises more 
 beautiful, as not being drowned indeed, but only washed ; throw 
 it into the furnace of fiery trials, it comes out purer, and loses 
 nothing but the dross which our corrupt nature mixes with it. 
 Thus the Apostle here expounds the if need be of the former 
 verse, and so justifies the joy in afflictions, which there he speaks 
 of, by their utility and the advantage faith derives from them : it 
 is so tried that it shall appear in its full brightness at the revela- 
 tion of Jesus Christ. 
 
82 LEIGHTON'S SELECT WORKS. 
 
 This trial (as that of gold) may be for a two-fold end. 1. For 
 experiment of the truth and pureness of a Christian's faith. 2. To 
 refine it yet more, and to raise it to a higher pitch or degree of 
 pureness. 
 
 1. The furnace of afflictions shews upright, real faith to be 
 such indeed, remaining still the same even in the fire, the same 
 that it was, undiminished, as good gold loses none of its quantity 
 in the fire. Doubtless many are deceived in time of ease and pros- 
 perity, with imaginary faith and fortitude : so that there may be 
 still some doubt, while a man is underset with outward helps, as 
 riches, friends, esteem, &,c., whether he leans upon those or 
 upon God, who is an invisible support, though stronger than all 
 that are visible, and is the peculiar and alone stay of faith in all 
 conditions. But when all these outward props are plucked away 
 from a man, then it will be manifest, whether something else up- 
 holds him or not ; for if there be nothing else, then he falls ; but 
 if his mind stands firm and unremoved as before, then it is evi- 
 dent he laid not his weight upon these things which he had then 
 about him, but was built upon a foundation though not seen, which 
 is able alone to stay him, although he be not only frustrated of 
 all other supports, but beaten upon with storms and tempests; as 
 our Saviour says the house fell not, because it was founded on a 
 rock. Matt. vii. 25. 
 
 This testified the truth of David's faith, who found it stay his 
 mind upon God, when there was nothing else near that could do 
 it : 1 had fainted, unless I had believed. Psal. xxvii. 13. So in 
 his strait, 1 Sam. xxx. 6, where it is said that David was great- 
 ly distressed; but he encouraged, himself in the Lord his God. 
 Thus Psal. Ixxxiii. 26. My jlesh and my heart faileth ; but God 
 is the strength of my heart and portion forever. The heart's nat- 
 ural strength of spirit and resolution may bear up under outward 
 weakness, or the failing of the flesh ; but when the heart itself 
 fails, which is the strength of the flesh, what shall strengthen it? 
 nothing but God, who is the strength of the heart and its portion 
 forever. Thus faith worketh alone, when the case suits that of 
 the Prophet's, Hab. iii. 17. Although the Jig-tree shall not blos- 
 som, neither shall fruit be in the vine, &c., yet 1 will rejoice in the 
 Lord, I will joy in the God of my salvation. 
 
 In spiritual trials, which are the sharpest and most fiery of all, 
 when the furnace is within a man, when God doth not only shut 
 up his loving-kindness from his feeling, but seems to shut it up in 
 hot displeasure ; when he writes bitter things against him, yet 
 then to depend upon him, and wait for his salvation, and the more 
 he smites the more he cleaves to him, this is not only a true but 
 a strong, and very refined faith indeed. Well might he say, When 
 I am tried I shall come forth as gold, who could say that word, 
 Though he slay me, yet will I trust in him : though I saw, as it 
 
COMMENTARY ON PETER. 83 
 
 were, his hand lifted up to destroy me, yet from that same hand 
 would I expect salvation. 
 
 2. As the furnace shews faith to be what it is, so also it betters 
 it, and makes it more precious and purer than it was. 
 
 The graces of the Spirit, as they come from the hand of God 
 who infuses them, are nothing but pureness ; but being put into a 
 heart where sin dwells, (which till the body be dissolved and ta- 
 ken to pieces, cannot be fully purged out,) there they are mixed 
 with corruption and dross : and particularly faith is mixed with 
 unbelief, and love of earthly things, and dependance upon the 
 creature, if not more than God, yet together with him ; and for 
 this is the furnace needful, that the soul may be purified from this 
 dross, and made more sublime and spiritual in believing. It is a 
 hard task, and many times comes but slowly forward, to teach the 
 heart, by discourse and speculation, to sit loose from the world at 
 all sides, not to cleave to the best things in it, though we be com- 
 passed about with them, though riches do increase, yet, not to set 
 our hearts on them, Psal. Ixxii. 10, not to trust in such uncertain 
 things, as they are, as the Apostle speaks, I Tim. vi. 17. There- 
 fore God is pleased to choose the more effectual way to teach his 
 own the right and pure exercise of faith, either by withholding or 
 withdrawing those things from them. He makes them relish the 
 sweetness of spiritual comfort, by depriving them of those out- 
 ward comforts whereon they were in most danger to have doated 
 to excess, and so to have forgotten themselves and him. When 
 they are reduced to necessity, and experimentally trained up easi- 
 ly to let go their hold of any thing earthly, and to stay themselves 
 only upon their rock, this is the very refining of their faith, by 
 those losses and afflictions wherewith they are exercisd. They 
 who learn bodily exercises, as fencing, &,c. are not taught by sit- 
 ting still, and hearing rules, or seeing others practise, but they 
 learn by exercising themselves. The way to profit in the art of 
 believing, or of coming to this spiritual activity of faith, is, to be 
 often put to that work in the most difficult way, to make up all 
 wants and losses in God, and to sweeten the bitterest griefs with 
 his loving kindness. 
 
 Might be found unto praise, and honor and glory, .] This is the 
 end that is intended, and sh^ll be certainly obtained by all these 
 hot trials. Faith shall come through them all, and shall be found 
 unto praise, &c. An unskilful beholder may think it strange to 
 see gold thrown into the fire, and left there for a time ; but he 
 that puts it there, would be loth to lose it ; his purpose is to make 
 some costly piece of work of it. Every believer gives himself to 
 Christ, and he undertakes to present them blameless to the Fath- 
 er ; not one of them shall be lost, nor one drachm of their faith ; 
 they shall be found, and their faith shall be found, when He ap- 
 pears. That faith which is here in the furnace, shall be then 
 
84 LEIGHTON'S SELECT WORKS. 
 
 made up into a crown of pure gold : it shall be found unto praise, 
 and honor , and glory. 
 
 Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves 
 likewise with the same mind j for he that hath suffered in the flesh hath 
 ceased from sin. 
 
 The main of a Christian's duty lies in these two things, patience 
 in suffering, and avoidance of sin, and they have a natural influ- 
 ence upon each other. / Although affliction simply doth not, yet 
 affliction sweetly and numbly carried, doth purify and disengage 
 the heart from sin, wean it from the world aiad the common ways 
 of it. / And again, holy and exact walking keeps the soul in a 
 sound, healthful temper, and so enables it to patient suffering, to 
 bear things more easily ; as a strong body endures fatigue, heat, 
 cold, and hardship, with ease, a small part whereof would sur- 
 charge a sickly constitution. The consciousness of sin, and care- 
 less, unholy courses, do wonderfully weaken a soul, and distem- 
 per it, so that it is not able to endure much ; every little thing 
 disturbs it. Therefore, the Apostle hath reason, both to insist so 
 much on these two points in this Epistle, and likewise to inter- 
 weave the one so often with the other, pressing jointly throughout, 
 the cheerful bearing of all kinds of afflictions, and the careful for- 
 bearing all kinds of sin ; and out of the one discourse, he slides 
 into the other ; as here. 
 
 And as the things agree in their nature, so, in their great pat- 
 tern and principle, Jesus Christ : and the Apostle still draws both 
 from thence ; that of patience, ch. iii. 18, that of holiness, here : 
 Forasmuch, then, as Christ hath suffered for us, &-c. 
 
 The chief study of a Christian, and the very thing that makes 
 him to be a Christian, is, conformity with Christ. Summa reli- 
 gionis imitari quern colis : This is the sum of religion (said that 
 wise heathen, Pythagoras,) to be like him whom thou worshippest. 
 But this example being in itself too sublime, is brought down to 
 our view in Christ ; the brightness of God is veiled, and veiled in 
 our own flesh, that we may be able to look on it. The inaccessi- 
 ble light of the Deity, is so attempered in the humanity of Christ, 
 that we may read our lesson by it in Him, and may direct our 
 walk by it. And that truly is our only way ; there is nothing but 
 wandering and perishing in all other ways, nothing but darkness 
 and misery out of Him ; but He that follows me, says He, shall 
 not walk in darkness. John viii. 12. And therefore is He set be- 
 fore us in the Gospel, in so clear and lively colors, that we may 
 make this our whole endeavor, to be like Him. 
 
 We are to follow the Captain of our Salvation. 
 
 It is due that we follow Him, who led thus as the Captain of 
 our Salvation; that we follow Him in suffering, and in doing, see- 
 
COMMENTARY ON PETER. 85 
 
 ing both were so for us. It is strange how some armies have ad- 
 dicted themselves to their Head, so as to be at his call night and 
 day, in summer and winter, to refuse no travail or endurance of 
 hardship for him, and all only to please him, and serve his incli- 
 nation and ambition ; as Caesar's trained bands, especially the ve- 
 terans, it is a wonder what they endured in counter-marches, and 
 in traversing from one country to another. But besides that our 
 Lord and Leader is so great and excellent, and so well deserves 
 following for his own worth, this lays upon us an obligation beyond 
 all conceiving, that he first suffered for us, that he endured such 
 hatred of men, and such wrath of God the Father, and went 
 through death, so vile a death, to procure our life. What can be 
 too bitter to endure, or to sweet to forsake, to follow Him ? Were 
 this duly considered, should we cleave to our lusts, or to our ease? 
 Should we not be willing to go through fire and water, yea, through 
 death itself, yea, were it possible, through many deaths, to follow 
 him. 
 
 Consider,.as this conformity is due, so it is made easy by that 
 His suffering for us. Our burden \vhich pressed us to hell, being 
 taken off, is not all that is left, to suffer or to do, as nothing ? Our 
 chains which bound us over to eternal death, being knocked off, 
 shall we not walk, shall we not run, in His ways ? Oh ! think 
 what that burden and yoke was which he hath eased us of, how 
 heavy, how unsufferable it was, and then we shall think, what He 
 so truly says, that all he lays on is sweet; His yoke easy, and His 
 burden light. Oh ! the happy change to be rescued from the 
 vilest slavery, and called to conformity and fellowship with the 
 Son of God ! 
 
 We must be armed with the Mind of Christ. 
 
 There is still fighting, and sin will be molesting you ; though 
 wounded to death, yet will it struggle for life, and seek to wound 
 its enemy ; it will assault the graces that are in you. Do not 
 think if it be once struck, and you have given it a stab near to the 
 heart, by the sword of the Spirit, that therefore it will stir no 
 more. No, so long as you live in the flesh, in these bowels there 
 will be remainders of the life of this flesh, your natural corrup- 
 tion; therefore ye must be armed against it. Sin will not give 
 you rest, so long as there is a drop of blood in its veins, one spark 
 of life in it : and that will be so long as you have life here. This 
 old man is stout, and will fight himself to death ; and at the weak- 
 est it will rouse up itself, and exert its dying Spirits, as men will 
 do sometimes more eagerly than when they were not so weak, 
 nor so near death. 
 
 This the children of God often find to their grief, that corrup- 
 tions which they thought had been cold dead, stir and rise up 
 again, and set upon them. A passion or lust, that after some 
 8 
 
86 LEIGHTON'S SELECT WORKS. 
 
 great stroke, lay a long while as dead, stirred not, and therefore 
 they thought to have heard no more of it, though it shall never re- 
 cover fully again, to be lively as before, yet will revive in such a 
 measure as to molest, and possibly to foil them yet again. There- 
 fore is it continually necessary that they live in arms, and put 
 them not off to their dying day ; till they put off the body, and 
 be altogether free of the flesh. You may take the Lord's 
 promise for victory in the end ; that shall not fail ; but do not 
 promise yourself ease in the way, for that will not hold. If at 
 some times you be undermost, give not all for lost: he hath often 
 won the day, who hath been foiled and wounded in the fight. 
 But likewise take not all for won, so as to have no more conflict, 
 when sometimes you have the better, as in particular battles. Be 
 not desperate when you lose, nor secure when you gain them : 
 when it is worse with you, do not throw away your arms, nor lay 
 them away when you are at best. 
 
 Now, the way to be armed is this, the same mind : How would 
 my Lord, Christ, carry himself in this case ? And what was His 
 business in all places and companies ? Was it not to do the will, 
 and advance the glory, of his father ? If I be injured and reviled 
 consider how would He do in this? Would He repay one injury 
 with another, one reproach with another reproach ? No, being 
 reviled, He reviled not again. 
 
 Well, through His strength, this shall be my way too. Thus 
 ought it to be with the Christian, framing all his ways, and words, 
 and very thoughts, upon that model, the mind of Christ, and study- 
 ing in all things to walk even as he walked ; studying it much, 
 as the reason and rule of mortification, and drawing from it, as 
 the real cause and spring of mortification. 
 
 The pious contemplation of His death will most powerfully kill 
 the love of sin in the soul, and kindle an ardent hatred of it. 
 The Believer, looking on his Jesus as crucified for him and 
 wounded for his transgressioti, and taking in deep thoughts of His 
 spotless innocency, which deserved no such thing, and of his 
 matchless love, which yet endured it all for him, will then natu- 
 rally think. Shall I be a friend to that which was His deadly en- 
 emy 1 Shall sin be sweet to me, which was so bitter to Him, and 
 that for my sake? Shall I ever lend it a good look, or entertain a 
 favourable thought of that which shed my Lord's blood ? Shall 
 live in that for which He died, and died to kill it in me ? Oh! 
 let it not be. * 
 
 It is, then, the only thriving and growing life, to be much in 
 the lively contemplation and application of Jesus Christ ; to be 
 continually studying Him, and conversing with Him, and drawing 
 from Him, receiving of his fulness, grace for grace. John i. 16. 
 Wouldst thou have much power against sin, and much increase oi 
 holiness, let thine eye be much on Christ ; set thine heart on 
 
COMMENTARY ON PETER. 87 
 
 Him ; let it dwell in Him, and be still with Him. When sin is 
 likely to prevail in any kind, go to Him, tell Him of the insur- 
 rection of His enemies, and thy inability to resist, and desire 
 Him to suppress them, and to help thee against them, that 
 they may gain nothing by their stirring, but some new wound. 
 If thy heart begin to be taken with, and move towards, sin, lay it 
 before Him ; the beams of His love shall eat out that fire of 
 those sinful lusts. Wouldst thou have thy pride, and passions, 
 and love of the world, and self-love, killed, go sue for the virtue 
 of His death, and that shall do it. Seek His spirit, the Spirit of 
 meekness, and humility, and Divine love. Look on Him, and He 
 shall draw thy heart heavenwards, and unite it to Himself, and 
 make it like Himself. And is not that the thing thou desirest 1 
 
 That he no longer should live the rest of his time in the flesh to the lusts of 
 men, but to the will of God. 
 
 The chains of sin are so strong, and so fastened on our nature, 
 that there is in us no power to break them off, till a mightier and 
 stronger Spirit than our own come into us. The Spirit of Christ 
 dropped into the soul, makes it able to break through a troop, and 
 leap over a wall, as David speaks of himself, when furnished with 
 the strength of his God. Psal. xviii. 29. Men's resolutions fall 
 to nothing ; and as a prisoner who attempts to escape, and does 
 not, is bound faster, thus usually it is with men in their self-pur- 
 poses of forsaking sin : they leave out Christ in the work, and so 
 remain in their captivity, yea, it grows upon them. And while 
 we press them to free themselves, and show not Ckrist to them, 
 we put them upon an impossibility. But a look to Him makes it, 
 feasible and easy. Faith in Him, and that love to Him which 
 faith begets, break through and surmount all difficulties. It is the 
 powerful love of Christ, that kills the love of sin, and kindles the 
 love of holiness in the soul ; makes it a willing sharer in His death, 
 and so, a happy partaker of His life. For that always follows, and 
 must of necessity, as here is added : He that hath suffered in the 
 flesh, hath ceased from sin, is crucified and dead to it ; but he 
 loses nothing; yea, it is his great gain, to lose that deadly life of 
 of the flesh for anew spiritual life, a life indeed living unto God; 
 that is the end why he so dies, that he may thus live That he no 
 longer should live to the lusts of men, and yet, live far better, live 
 to the will of God. He that is one with Christ by believing, is 
 one with Him throughout, in death and in life. As Christ rose 
 from the dead, so he that is dead to sin with Him, through the 
 power of His death, rises to that new life with Him, through the 
 power of His resurrection. And these two constitute our sanctifi- 
 cation, which, whosoever do partake of Christ, and are found in 
 Him, do certainly draw from Him. Thus are they joined, Rom. 
 vi. 11: Likewise reckon you yourselves dead indeed to sin, but 
 alive to God, and both, through our Lord Jesus Christ, 
 
88 LEIGHTON'S SELECT WORKS. 
 
 All they who do really come to Jesus Christ, as they come to 
 Him as their Saviour to be clothed with Him, and made righteous 
 by Him, so they come likewise to Him as their Sanctifier, to be 
 made new and holy by Him, to die and live with Him, to follow 
 the Lamb wheresoever he goes, through the hardest sufferings, and 
 death itself. And this spiritual suffering and dying with Him, is 
 the universal way of all his followers; they are all martyrs thus in 
 the crucifying of sinful flesh, and so dying for Him, and with 
 Him. And they may well go cheerfully through. Though it 
 bear the unpleasant name of death, yet, as the other death is, 
 (which makes it so little terrible, yea, often to appear so very de- 
 sirable to them,) so is this, the way to a far more excellent and 
 happy life; so that they may pass through it gladly, both for the 
 company and the end of it. It is with Christ they go into His 
 death, as unto life in His life. Though a believer might be free 
 from these terms, he would not. No, surely. Could he be con- 
 tent with that easy life of sin, instead of the Divine life of Christ 1 
 No, he will do thus, and not accept of deliverance, that he may ob- 
 tain (as the Apostle speaks of the martyrs) a better resurrection. 
 Heb. xi. 35. Think on it again, you to whom your sins are dear 
 still, and this life sweet ; you are yet far from Christ and His life. 
 
 The Unconverted Man of External Morality. 
 
 Men who are some way exempted from the blot of these foul 
 impieties, may still remain slaves to sin, alive to it, and dead to 
 God, living to the lusts of men, and not to the will of God, pleas- 
 ing others and themselves, and displeasing Him. And the 
 smoothest, best bred, and most moralized natural man, is in this 
 base thraldom ; and he is the more miserable, in that he dreams 
 of liberty in the midst of his chains, thinks himself clean by look- 
 ing on those that wallow in gross profaneness ; takes measure of 
 himself by the most crooked lives of ungodly men about him, and 
 so thinks himself very straight ; but lays not the straight rule of 
 the will of God to his ways and heart, which if he did, he would 
 then discover much crookedness in his ways, and much more in 
 his heart, that now he sees not, but takes it to be square and 
 even. 
 
 No half way Conversion. 
 
 We readily take any little slight change for true conver- 
 sion, but we may see here that we mistake it ; it doth not barely 
 knock off some obvious apparent enormities, but casts all in a 
 new mould, alters the whole frame of the heart and life, kills 
 a man, and makes him alive again. And this new life is con- 
 trary to the old ; for the change is made with that intent, that 
 lie live no longer to the lusts of men, but to the will of God. 
 He is now, indeed, a new creature, having a new judgment 
 

 COMMENTARY ON PETER. 89 
 
 and new thoughts of things, and so, accordingly, new desires 
 and affections, and answerably to these, new actions. Old 
 things are passed away and dead, and all things are become new. 
 2. Cor. v. 17. 
 
 Political men have observed, that in states, if alterations must 
 be, it is better to alter many things than a few. And physicians 
 have the same remark for one's habit and custom for bodily 
 health, upon the same ground ; because things do so relate one 
 to another, that except they be adapted and suited together in the 
 change, it avails not : yea, it sometimes proves the worse in the 
 whole, though a few things in particular seem to be bettered. 
 Thus, half-reformations in a Christian turn to his prejudice : it is 
 only best to be reformed throughout, and to give up with all idols; 
 not to live one half to himself and the world, and, as it were, an- 
 other half to God, for that is but falsely so, and, in reality it can- 
 not be. The only way is, to make a heap of all, to have all sac- 
 rificed together, and to live to no lust, but altogether and only to 
 God. Thus it must be : there is no monster in the new creation, 
 no half new creature, either all, or not at all. We have to deal 
 with the Maker and the Searcher of the heart in this turn, and 
 He will have nothing unless He have the heart, and none of that 
 neither, unless He have it all. If thou pass over into His kingdom, 
 and become His subject, thou must have Him for thy only sove- 
 reign. Omnisque potestas impatiens consortis : Royalty can admit 
 of no rivalry, and least of all, the highest and best of all. If Christ 
 be thy king, then His laws and sceptre must rule all in thee : thou 
 must now acknowledge no foreign power ; that will be treason. 
 
 And if He be thy husband, thou must renounce all others. 
 Wilt thou provoke him to jealousy 1 Yea, beware how thou giv- 
 est a thought or a look of thy affection any other way, for He will 
 spy it, and will not endure it. The title of a husband is as strict 
 and tender, as the other of a king. 
 
 It is only best to be thus : it is thy great advantage and happi- 
 ness, to be thus entirely freed from so many tyrannous base lords, 
 and to be now subject only to one, and He so great, and withal so 
 gracious and sweet a king, the Prince of Peace. Thou wast hur- 
 ried before, and racked with the very multitude of them. Thy 
 lusts, so many cruel task-masters over thee, they gave thee no 
 rest, and the work they set thee to was base and slavish, more 
 than the burdens, and pots, and toiling in the clay of Egypt ; 
 thou wast held to work in the earth, to pain, and to soil and foul 
 thyself with their drudgery. 
 
 Now thou hast but One to serve, and that is a great ease : and 
 it is no slavery, but true honor, to serve so excellent a Lord, and 
 in so high services ; for He puts thee upon nothing but what is 
 neat, and what is honorable. Thou art as a vessel of honor in 
 His house, for his best employments. Now, thou art not in pain 
 *8 
 
90 LEIGHTON'S SELECT WORKS. 
 
 how to please this person and the other, nor needest thou vex 
 thyself to gain men, to study their approbation and honor, nor to 
 keep to thine own lusts and observe their will. Thou hast none 
 but thy God to please in all ; and if He be pleased, thou mayest 
 disregard who be displeased. His will is not fickle and changing 
 as men's are, and as thine own is. He hath told thee what He 
 likes and desires, arid He alters not ; so that now, thou knowest 
 whom thou hast to do withal, and what to do, whom to please, 
 and what will please Him, and this cannot but much settle thy 
 mind, and put thee at ease. Thou mayest say heartily, as rejoic- 
 ing in the change of so many for one, and of such for such a 
 One, as the Church says, Isa. xxvi. 13, O Lord our God, other 
 lords beside Thee have had dominion over me, but now, by Thee 
 only will I make mention of Thy name ; now, none but Thyself, 
 not so much as the name of them any more, away with them : 
 through Thy grace, Thou only shalt be my God. It cannot en- 
 dure that anything be named with Thee. 
 
 The Life of the Living Christian. 
 
 Thus the renewed, the living Christian, is all for God, a sacri- 
 fice entirely offered up to God, and a living sacrifice, which lives 
 to God. He takes no more notice of his own carnal will ; hath 
 renounced that to embrace the holy will of God ; and therefore, 
 though there is a contrary law and will in him, yet he does not 
 acknowledge it, but only the law of Christ, as now established in 
 him ; that law of love, by which he is sweetly and willingly led. 
 Real obedience consults not now with flesh and blood, what 
 will please them, but only inquires what will please his God,, and 
 knowing His mind, thus resolves to demur no more, nor to ask 
 c6nsent of any other ; that he will do, and it is reason enough to 
 him: My Lord wills it, therefore, in His strength, I will do it; 
 for now I live to His will, it is my life to study and obey it. 
 
 Now, we know what is the true character of the redeemed of 
 Christ, that they are freed from the service of themselves and of 
 the world, yea, dead to it, and have no life but for God, as alto- 
 gether His. 
 
 Let it, then, be our study and ambition to attain this, and to 
 grow in it ; to be daily further freed from all other ways and de- 
 sires, and more wholly addicted to the will of our God ; displeased 
 when we find anything else stir or move within us but that, making 
 that the spring of our notion in every work. 
 
 1. Because we know that- His sovereign will is (and is most 
 justly) the glory of his name, therefore we are not to rest till this 
 be set up in our view, as our end in all things, and we are to ac- 
 count all our plausible doings as hateful, (as indeed they are,) 
 which are not aimed at this end ; yea, endeavouring to have it as 
 frequently and as expressly before us as we can, still keeping our 
 
COMMENTARY ON PETER. 91 
 
 eye on the mark ; throwing away, yea, undoing our own interest, 
 not seeking ourselves in anything, but Him in all. 
 
 2. As living to His will is in all things to be our end, so, in all 
 the way to that end, it is to be the rule of every step. For we 
 cannot attain His end but in His way ; nor can we attain it with- 
 out a resignation of the way to his prescription, taking all our di- 
 rections from Him, how we shall honor him in all. The soul that 
 lives to Him, hath enough to make any thing not only warranta- 
 ble but amiable in seeking His will ; and he not only does it, but 
 delights to do it. This is to live to Him, to find it our life ; as 
 we speak of a work wherein men do most, and with most delight 
 employ themselves. That such a lust be crucified, is it thy will, 
 Lord? Then, no more advising, no more delay. How dear so- 
 ever that was when I lived to it, it is now as hateful, seeing I live 
 to Thee who hatest it. Wilt thou have me forget an injury, though 
 a great one, and love the person that hath wronged me ? While 
 I lived to myself and my passions, this had been hard. But now, 
 how sweet is it ! seeing I live to Thee, and am glad to be put up- 
 on things most opposite to my corrupt heart : glad to trample upon 
 my own will, to follow Thine. And this I daily aspire to and aim 
 at, to have no will of my own, but that Thine be in me, that I may 
 live to Thee, as one with Thee, and Thou my rule and delight; 
 yea, not to use the very natural comforts of my life, but for Thee ; 
 to eat, and drink, and sleep for Thee ; and not to please myself, 
 but to be enabled to serve and please Thee ; to make one offering 
 of myself and all my actions, to Thee, my Lord. 
 
 Oh ! it is the only sweet life, to be living thus, and daily learn- 
 ing to live more fully thus! It is in Heaven this, a little scantling of 
 it here, and a pledge of whole Heaven. This is, indeed, the life 
 of Christ, not only like His, but one with His ; it is His Spirit, 
 His life derived into the soul, and, therefore, both the most excel- 
 lent, and, certainly, the most permanent life, for He dieth no more, 
 and therefore this His life cannot be extinguished. Hence is the 
 perseverance of the saints ; because they have one life with Christ, 
 and so are alive unto God, once for all, for ever. 
 
 The Converted Man, looking back upon the life spent in the Flesh to the lu^B 
 of Men. 
 
 Now, says the Christian, O corrupt lusts and deluding world, 
 look for no more ; I have served you too long. The rest, whatso- 
 ever it is, must be to the Lord, to live to Him by whom I live ; and 
 ashamed and grieved I am I was so long in beginning ; so much 
 past, it may be the most of my short race past, before I took no- 
 tice of God, or looked towards Him. Oh ! . how have I lost, and 
 worse than lost, all my by-past days \ Now had I the advantage 
 and abilities of many men, and were I to live many ages, all should 
 be to live to my God, and honour Him. And what strength I 
 
92 LEIGHTON'S SELECT WORKS. 
 
 have, and what time T shall have, through His grace, shall be 
 wholly His. And when any Christian hath thus resolved, his in- 
 tended life being so imperfect, and the time so short, the poorness 
 of the offer would break his heart, were there not eternity before 
 him, wherein he shall live to his God, and in Him, without blem- 
 ish and without end. 
 
 Spiritual things being once discerned by a spiritual light, the 
 whole soul is carried after them ; and the ways of holiness are 
 never truly sweet, till they be thoroughly embraced, and till there 
 be a full renunciation of all that is contrary to them. All his for- 
 mer ways of wandering from God, are very hateful to a Christian 
 who is indeed returned and brought home ; and those are most of 
 all hateful, wherein he hath most wandered and most delighted. 
 A sight of Christ gains the heart, makes it break from all entan- 
 glements both of its own lusts, and of the profane world about it. 
 And these are the two things the Apostle here aims at. Exhort- 
 ing Christians to the study of newness of life, and showing the 
 necessity of it, that they cannot be Christians without it, he oppo- 
 ses their new estate and engagement, to the old customs of their 
 former condition, and to the continuing custom and conceit of the 
 ungodly world, that against both, they may maintain that rank 
 and dignity to which now they are called, and, in a holy disdain 
 of both, walk as the redeemed of the Lord. Their own former 
 custom he speaks lo in these verses, and to the custom and opin- 
 ion of the world, in those which follow. Both of these will set 
 strong upon a man, especially while he is yet weak, and newly en- 
 tered into that new estate. 
 
 Now, as to the first, his old acquaintance, his wonted lusts, will 
 not fail to bestir themselves to accost him in their most obliging, 
 familiar way, and represent their long-continued friendship. But 
 the Christian, following the principles of his new being, will not 
 entertain any long discourse with them, but cut them short, tell 
 them that the change he hath made he avows, and finds it so hap- 
 py, that these former delights may put off hopes of regaining him. 
 No, they dress themselves in their best array, and put on all their 
 ornaments, and say, as that known word of the courtesan, I am 
 the same I was, the Christian will answer as he did, I am not the 
 same I was. And not only thus will he turn off the plea of for- 
 mer acquaintance that sin makes, but^turn it back upon it, as in 
 his present thoughts, making much against it. The longer I was 
 so deluded, the more reason now that I be wiser ; the more time 
 so mispent, the more pressing necessity of redeeming it. Oh! I 
 have too long lived in that vile slavery. All was but husks I fed 
 on. I was laying out my money for that which was no bread, and 
 my labor for that which satisfied not. Isa. Iv. 2. Now, I am on 
 the pursuit of a good that I am sure will satisfy, will fill the lar- 
 gest desires of my soul ; and shall I be sparing and slack, or shall 
 
COMMENTARY ON PETER. 93 
 
 any thing call me off from it ? Let it not be. I who took so 
 much pains, early and late, to serve and sacrifice to so base a god, 
 shall I not now live more to my new Lord, the living God, and 
 sacrifice my time and strength, and my whole self, to Him ? 
 
 And this is still the regret of the sensible Christian, that he \ 
 cannot attain to that unwearied diligence and that strong bent of 
 affection, in seeking communion with God, and living to Him, j 
 which once he had for the service of sin : he wonders that it / 
 should be thus with him, not to equal that which it were so rea- I 
 sonable that he should so far exceed. 
 
 It is, beyond expression, a thing to be lamented, that so small 
 a number of men regard God, the author of their being, that so 
 few live to Him in whom they live, returning that being and life 
 they have, and all their enjoyments, as is due, to Him from whom 
 they all flow. And then, how pitiful is it, that the small number 
 who are thus minded, mind it so remissly and coldly, and are so 
 far outstripped by the children of this world, who follow painted 
 follies and lies with more eagerness and industry than the children 
 of wisdom do that certain and solid blessedness which they seek 
 after 1 Plus illi ad vanitatem, quam nos ad veritatcm : They are 
 more intent upon vanity, than we upon verity. Strange! that 
 men should do so much violency one to another, and to themselves 
 in body and mind, for trifles and chaff; and that there is so little 
 to be found of that allowed and commanded violence, for a king- 
 dom, and such a kingdom, that cannot be moved (Heb. xii. 28 ;) a 1 
 word too high for all the monarchies under the sun. 
 
 And should not our diligence and violence in this so worthy a 
 design, be so much the greater, the later we begin to pursue it? 
 They tell it of Caesar, that when he passed into Spain, meeting 
 there with Alexander's statue, it occasioned him to weep, consid- 
 ering that he was up so much more early, having performed so 
 many conquests in those years, wherein he thought he himself 
 had done nothing, and was yet but beginning. Truly, it will 
 be a sad thought to a really renewed mind, to look back on 
 the flower of youth and strength as lost in vanity ; if not in gross 
 profaneness, yet, in self-serving and self-pleasing, and in ignor- 
 ance and neglect of God. And perceiving their few years so far 
 spent ere they set out, they will account days precious, and make 
 the more haste, and desire, with holy David, enlarged hearts to^ 
 run the way of God's commandments. Psalm cxix. 32. They will 
 study to live much in a little time ; and, having lived all the past 
 time to no purpuse, will be sensible they have none now to spare 
 upon the lusts and ways of the flesh, and vain societies and visits. 
 Yea, they will be redeeming all they can even from their neces- 
 sary affairs, for that which is more necessary than all other neces- 
 sities, that one thing needful, to learn the will of our God, and live 
 to it ; this is our business, our high calling, the main and most 
 excellent of all our employments. 
 
94 
 
 We are to live for God and keep the mind Spiritual in our particular Calling' 
 
 Not that we are to cast off our particular callings, or omit due 
 diligence in them ; for that will prove a snare, and involve a per- 
 son in things more opposite to godliness. But certainly, this living 
 to God requires, 
 
 1. A fit measuring of thy own ability for affairs, and, as far as 
 thou canst choose, fitting thy load to thy shoulders, not surcharging 
 thyself with it. An excessive burden of businesses, either by the 
 greatness or the multitude of them, will not fail to entangle thee 
 and depress thy mind, and will hold it so down, that thou shalt 
 not find it possible to walk upright and look upwards, with that 
 freedom and frequency that becomes heirs of Heaven. 
 
 2. The measure of thy affairs being adapted, look to thy affec- 
 tion in them, that it be regulated too. Thy heart may be en- 
 gaged in thy little business as much, if thou watch it not, as in 
 many and great affairs. A man may drown in a little brook or 
 pool, as well as in a great river, if he be down and plunge himself 
 into it, and put his head under water. Some care thou must 
 have, that thou mayest not care. Those things that are thorns in- 
 deed, thou must make a hedge of them, to keep out those tempta- 
 tions that accompany sloth, and extreme want that waits on it ; 
 but let them be the hedge : suffer them not to grow within the 
 garden. If riches increase, set not thy heart on the?n, nor set them 
 in thy heart. That place is due to Another, is made to be the 
 garden of thy beloved Lord, made for the best plants and flowers, 
 and there they ought to grow, the love of God, and faith, and meek- 
 ness, and the other fragrant graces of the Spirit. And know, that 
 this is no common nor easy matter, to keep the heart disengaged 
 in the midst of affairs, that still it be reserved for Him whose right 
 it is. 
 
 3. Not only labor to keep thy mind spiritual in itself, but by it 
 put a spiritual stamp even upon thy temporal employments ; and 
 so thou shalt live to God, not only without prejudice of thy calling, 
 but even in it, and shalt con-verse with Him in thy shop, or in the 
 field, or in thy journey, doing all in obedience to Him, and offer- 
 ing all, and thyself withal, as a sacrifice to Him ; thou still with Him, 
 and he still with thee, in all. This is to live to the will of God in- 
 deed, to follow His direction, and intend His glory in all. Thus the 
 wife, in the very oversight of her house, and the husband in his af- 
 fairs abroad, may be living to God, raising their low employments to 
 a high quality this way ; Lord, even this mean work I do for Thee, 
 complying with thy will, who hast put me in this station, and given 
 me this task. Thy will be done. Lord, I offer up even this work 
 to Thee. Accept of me, and of my desire to obey Thee in all. And 
 as in their work, so, in their refreshments and rest, Christians do 
 all for Him. Whether ye eat or drink, says the Apostle (I Cor. 
 
COMMENTARY ON PETER. 95 
 
 x. 31.) or whatsoever ye do, do all to the glory of God; doing all 
 for this reason, because it is His will, and for this end, that He 
 may have glory ; bending the use of all our strength and all His 
 mercies that way ; setting this mark on all our designs and ways, 
 This for the glory of my God, and, This further for His glory, 
 and so from one thing to another throughout our whole life. This 
 is the art of keeping the heart spiritual in all affairs, yea, of spirit- 
 ualizing the affairs themselves in their use, that in themselves are 
 earthly. This is the elixir that turns lower metal into gold, the 
 mean actions of this life, in a Christian's hands, into obedience 
 and holy offerings unto God. 
 
 And were we acquainted with the way of intermixing holy 
 thoughts, ejaculatory eyeingsof God, in our ordinary waysil would 
 keep the heart in a sweet temper all the day long, and have an 
 excellent influence into all our ordinary actions, and holy perform- 
 ances, at those times when we apply ourselves solemnly to them. 
 Our hearts would be near them, not so far off to seek and call in, 
 as usually they are through the neglect of this. This were to 
 walk with God indeed ; to go all the day long as in our Father's 
 hand ; whereas, without this, our praying morning and evening 
 looks but as a formal visit, not delighting in that constant converse 
 which yet is our happiness and honor, and makes all estates sweet. 
 This would refresh us in the hardest labor ; as they that carry the 
 spices from Arabia are refreshed with the smell of them in their 
 journey, and some observe, that it keeps their strength, and frees 
 them from fainting. 
 
 THE OPPOSITE COURSE or CHRISTIANS AND CARNAL MEN. 
 Wherein they think it strange that you run not with them to the same ex- 
 cess of riot, speaking evil of you ; Who shall give account to Him that is 
 ready to judge the quick and the dead. 
 
 Grace, until it reach its home and end in glory, is still in con- 
 flict ; there is a restless party within and without, yea, the whole 
 world against it. It is a stranger here, and is accounted and used 
 as such. They think it strange that you run not with them, and 
 they speak evil of you : these wondering thoughts they vent in re- 
 proaching words. 
 
 In these two verses we have these three things : 1. The Christ- 
 ian's opposite course to that of the world. 2. The World's oppo- 
 site thoughts and speeches of this course. 3. The supreme and 
 final judgment of both. 
 
 1. The opposite course, in that They run to excesses of riot 
 You run not with them. They run to excesses of riot or luxury. 
 Though all natural men are not, in the grossest kind, guilty of 
 this, yet they are all of them in some way truly riotous or luxuri- 
 ous, lavishing away themselves, and their days, upon the poor 
 perishing delights of sin, each according to his own palate and 
 
96 LEIGHTON'S SELECT WORKS. 
 
 humor. As all persons that are riotous, in the common sense of 
 it/gluttons or drunkards, do "not love the same kind of meats or 
 drink, but have several relishes or appetites, yet they agree in the 
 nature of the sin ; so the notion enlarged after that same manner, 
 to the different custom of corrupt nature, takes in all the ways of 
 sin : some are glutting in, and continually drunk with pleasures 
 and carnal enjoyments ; others, with the cares of this life, which 
 our Saviour reckons with surfeiting and drunkenness, as being a 
 kind of it, and surcharging the heart as they do : as there he ex- 
 presses it, Luke xxi. 34, Take heed to yourselves, lest at any time, 
 your hearts be overcharged with surfeiting and drunkenness, and 
 cares of this life. Whatsoever it is that draws away the heart 
 from God, that, how plausible soever, doth debauch and destroy 
 us : we spend and undo ourselves upon it, as the word signifies, 
 a making havoc of all. And the other word, signifies profusion, 
 and dissolute lavishing/ a pouring out of the affections upon vani- 
 ty ; they are scattered and defiled as water spilt upon the ground, 
 that cannot be cleansed nor gathered up again.\ And, indeed, it 
 passes all our skill and strength, to recover and recollect our 
 hearts for God ; He only can do it for himself. He who made it 
 can gather it, and cleanse it, and make it anew, and unite it to 
 Himself. O ! what a scattered, broken, unstable thing is the car- 
 nal heart, till it be changed, falling in love with every gay folly it 
 meets withal, and running out to rest profusely upon things like 
 its vain self, which suit and agree with it, and serve its lusts ! It 
 can dream and muse upon these long enough, upon anything that 
 feeds the earthliness or pride of it ; it can be prodigal of hours, 
 and let out floods of thoughts, where a little is too much, but is 
 bounded and straitened where all are too little ; hath not one fix- 
 ed thought in a whole day to spare for God. 
 
 And truly, this running out of the heart is a continual drunken- 
 ness and madness : it is not capable of reason, and will not be 
 stopped in its current by any persuasion ; it is mad upon its idols, 
 as the Prophet speaks. Jer. 1. 38. You may as well speak to a 
 river in its course, and bid it stay, as speak to an impenitent sin- 
 ner in the course of his iniquity ; and all the other means you can 
 use, is but as the putting of your finger to a rapid stream to stay 
 it. ( But there is a Hand that can both stop and turn the most im- 
 petuous torrent of the heartJ be it even the heart of a king, which 
 will least endure any other controlment. Prov. xxi. 1. 
 
 Now, as the ungodly world naturally moves to this profusion 
 with a strong and swift motion, runs to it, so, it runs together to 
 it, and that makes the current both the stronger and the swifter ; 
 as a number of brooks falling into one main channel, make a 
 mighty stream. And every man, naturally is, in his birth, and in 
 the course of his life, just as a brook, that of itself is carried to 
 that stream of sin which is in the world, and then falling into it, 
 
COMMENTARY ON PETER. 97 
 
 is carried rapidly along with it. And if every sinner, taken apart 
 be so incontrovertible by all created power, how much more hard 
 a task is a public reformation, the turning of a land from its 
 course of wickedness ! All that is set to dam up their way, doth 
 at the best but stay them a little, and they swell, and rise, and run 
 over with more noise and violence than if they had not been stopped. 
 Thus we find outward restraints prove, and thus the very public 
 judgments of God on us. They may have made a little interrup- 
 tion, but, upon the abatement of them, the course of sin, in all kinds, 
 seems to be now more fierce, as it were, to regain the time lost in 
 that constrained forbearance. So that we see the need of much 
 prayer to entreat his powerful hand, that can turn the course of 
 Jordan, that He would work, not a temporary, but an abiding 
 change of the course of this land, and cause many souls to look 
 upon Jesus Christ and flow into Him, as the word is in Psal. 
 xxxiv. 5. 
 
 This is their course, but you run not with them. The godly 
 are a small and weak company, and yet, run counter to the grand 
 torrent of the world, just against them. And there is a Spirit 
 within them, whence that their contrary motion flows ; a Spirit 
 strong enough to maintain it in them, against all the crowd and 
 combined course of the ungodly. Greater is He that is in you, 
 than he that is in the world. 1 John iv. 4. As Lot in Sodom, his 
 righteous soul was not carried with them, but was vexed with 
 their ungodly doings. There is, to a believer, the example of 
 Christ, to set against the example 'of the world, and the Spirit of 
 Christ, against the spirit of the world ; and these are by far the 
 more excellent and the stronger. Faith looking to Him, and 
 drawing virtue from Him, makes the soul surmount all discour- 
 agements and oppositions. So, Heb. xii. 2 : Looking to Jesus : 
 and that not only as an example worthy to oppose to all the 
 world's examples ; the saints were so, yet He more than they all j 
 but further, He is the Author and Finisher of our Faith; and so 
 we eye Him, as having endured the cross, and despised the shame, 
 and as having sat down at the right hand of the throne of God, 
 not only that, in doing so, we may follow Him in that way, unto 
 that end, as our Pattern, but as our Head, from whom we borrow 
 our strength so to follow the Author and Finisher of our Faith. 
 And so, 1 John v. 4 : This is our victory, whereby we overcome 
 the world, even our faith. 
 
 The Spirit of God shews the Believer clearly both the baseness 
 of the ways of sin, and the wretched measure of their end. That 
 Divine light discovers the fading and false blush of the pleasures 
 of sin, that there is nothing under them but true deformity and 
 rottenness, which the deluded, gross world does not see, but takes 
 the first appearance of it for true and solid beauty, and so is en- 
 amored with a painted strumpet. And as he sees the vileness of 
 9 
 
98 LEIGHTON'S SELECT WORKS* 
 
 that love of sin, he sees the final unhappiness of it, that her ways 
 lead to the chambers of death. Methinks a believer is as one 
 standing upon a high tower, who sees the way wherein the world 
 runs, in a valley, as an unavoidable precipice, a steep edge hang- 
 ing over the bottomless pit, where all that are not reclaimed, fall 
 over before they be aware ; this they, in their low way, perceive 
 not, and therefore walk and run on in the smooth pleasures 
 and ease of it towards their perdition ; but he that sees the end, 
 will not run icith them. 
 
 And as he hath, by that light of the Spirit, this clear reason for 
 thinking on and taking another course, so^by that Spirit, he hath 
 a very natural bent to a contrary motion, so that he cannot be one 
 with them. That Spirit moves him upwards whence it came, and 
 makes that, in so far as he is renewed, his natural motion. 
 Though he hath a clog of flesh that cleaves to him, and so breeds 
 him some difficulty, yet, in the strength of that new nature, he 
 overcomes it, and goes on till he attain his end where all the dif- 
 ficulty in the way presently is over-rewarded and forgotten. This 
 makes amends for every weary step, that every one of those who 
 walk in that way, shall appear in Zion before- God. Psal. Ixxxiv. 6. 
 
 Their Opposite Thoughts and Speeches. 
 
 We have their opposite thoughts and speeches of each other. 
 They think it strange, speaking evil of you. The Christian and 
 the carnal man are most wonderful to each other. The one won- 
 ders to see the other walk so strictly, and deny himself to those 
 carnal liberties which the most take, and take for so necessary, 
 that they think that they could not live without them. .And the 
 Christian thinks it strange that men should be so bewitched, and 
 still remain children in the vanity of their turmoil, wearying and 
 humoring themselves from morning to night, running alter sto- 
 ries and fancies, ever busy doing nothing ; wonders that the de- 
 lights of earth and sin can so long entertain and please men, and 
 persuade them to give Jesus Christ so many refusals, to turn from 
 their life and happiness, and choose to be miserable, yea, and take 
 much pains to make themselves miserable. He knows the de- 
 pravedness and blindness of nature in this ; knows it by himself, 
 that once he was so, and therefore wonders not so much at them 
 as they do at him ; yet, the unreasonableness and frenzy of that 
 course now appears to him in so strong a light that he cannot but 
 wonder at these woful mistakes. But the ungodly wonder far 
 more at him, not knowing the inward cause of his different choice 
 and way. The believer, as we said, is upon the hill ; he is going 
 up, and looking back on them in the valley, sees their way tend- 
 ing to, and ending in death, and calls them to retire from it as 
 loud as he can ; he tells them the danger, but either they hear 
 not, nor iw^stand his language, or will not believe him : 
 
COMMENTARY ON PETER. 99 
 
 finding present ease and delight in their way, they will not con- 
 sider and suspect the end of it, but they judge him the fool who 
 will not share with them, and take that way where such multi- 
 tudes go, and with such. ease, and some of them with their train, 
 and horses, and coaches, and all their pomp, while he, and a few 
 straggling poor creatures, like him, are climbing up a craggy 
 steep hill, and will by no means come off from that way, and par- 
 take of theirs ; not knowing, or not believing that at the top of 
 that hill he climbs, is that happy glorious city the new Jerusalem, 
 whereof he is a citizen, and whither he is tending ; not believ- 
 ing that he knows the end both of their way and of his own, and 
 therefore would reclaim them if he could, but will by no means 
 return unto them : as the Lord commanded the prophet, Let them 
 return unto thec, but return thou not unto them. Jer. xv. 19. 
 
 The world thinks it strange that a Christian can spend so much 
 time in secret prayer, not knowing, nor being able to conceive of 
 the sweetness of the communion with God which he attains in 
 that way. Yea, while he feels it not, how sweet it is, beyo.nd the 
 world's enjoyments, to be but seeking after it, and waiting for it! 
 Oh the delight that there is in the bitterest exercise of repentance, 
 in the very fears, much more in the succeeding harvest of joy ! 
 Incontinentes vercc voluptatis ignari, says Aristotle : The intem- 
 perate are strangers to true pleasure. It is strange unto a carnal 
 man, to see the child of God disdain the pleasures of sin ; he 
 knows not the higher and purer delights and pleasures that the 
 Christian is called to, and of which he hath, it may be, some part 
 at present, but, however, the fulness of them in assured hope. 
 
 The strangeness of the world's way to the Christian, and of his 
 to it, though that is somewhat unnatural, yet affects them very dif- 
 ferently. He looks on the deluded sinner with pity, they on him 
 with hate. Their part, which is here expressed, of wondering, 
 breaks out in reviling : they speak evil of you ; and what is their 
 voice ? What mean these precise fools ? will they readily say. 
 What course is this they take, contrary to all the world ? Will 
 they make a new religion, and condemn all their honest, civil 
 neighbors that are not like them ? Ay, forsooth, do all go to hell, 
 think you, except you, and those that follow your way ? We are 
 for no more than good-fellowship and liberty ; and as for so much 
 reading and praying, those are but brain-sick, melancholy con- 
 ceits : a man may go to heaven like his neighbor, without all this 
 ado. Thus they let fly at their pleasure. But this troubles not 
 the composed Christian's mind at all : while curs snarl and bark 
 about him, the sober traveller goes on his way, and regards them 
 not. He that is acquainted with the way of holiness, can more 
 than endure the counter-blasts and airs of scoffs and revilings ; 
 he accounts them his glory and his riches. So Moses esteemed 
 the reproach of Christ, greater riches than the treasures in Egypt. 
 
100 LEIGHTON'S SELECT WORKS. 
 
 The Gospel preached, and the manner in which most of us hear it. 
 
 How sounds it, to many of us at least, but as a well-contrived 
 story, whose use is to amuse us, and possibly delight us a little, 
 and there is an end, and indeed no end, for this turns the most 
 serious and most glorious of all messages into an empty sound. 
 If we awake, and give it a hearing, it is much : but for anything 
 further, how few deeply beforehand consider /I have a dead heart ; 
 therefore will I go unto the word of life, that it may be quickened. 
 It is frozen ; I will go and lay it before the warm beams of that 
 Sun which shines in the Gospel. My corruptions are mighty and 
 strong, and grace, if there be any in my heart, is exceeding weak; 
 but there is in the Gospel a power to weaken and kill sin, and to 
 strengthen grace, and this being the intent of my wise God in ap- 
 pointing it, it shall be my desire and purpose in resorting to it, to 
 find it to me according to His gracious design ; to have faith in 
 my Christ, the fountain of my life, more strengthened, and made 
 more active in drawing from him ; to have my heart more refined 
 and spiritualized, and to have the sluice of repentance opened, 
 and my affections to Divine things enlarged, more hatred of sin, 
 and more love of God and communion with Him. 
 
 Ask yourselves concerning former times; and, to take your- 
 selves even now, inquire within, Why came I hither this day ? 
 What had I in mine eye and desires this morning ere I came 
 forth, and in my way as I was coming ? Did I seriously propound 
 an end, or not ; and what was my end 1 Nor doth the mere cus- 
 tom of mentioning this in prayer, satisfy the question ; for this, as 
 other such things usually do in our hand, may turn to a lifeless form, 
 and have no heat of spiritual affection, none of David's panting 
 and breathing after God in his ordinances ; such desires as will 
 not be stilled without a measure of attainment, as the child's 
 desire of the breast, as our Apostle resembles it, chap. ii. v. 1. 
 
 And then again, being returned home, reflect on your hearts : 
 Much hath been heard, but is there any thing done by it ? Have 
 I gained my point 1 It was not simply to pass a little time that I 
 went, or to pass it with delight in hearing, rejoicing in that ligk*, 
 as they did in St. John Baptist's for a season, as long as the hour 
 lasts. It was not to have my ear pleased, but my heart changed ; 
 not to learn some new notions, and carry them cold in my head, 
 but to be quickened, and purified, and renewed in the spirit of my 
 mind. Is this done 1 Think I now with greater esteem of Christ, 
 and the life of faith, and the happiness of a Christian ? And 
 are such thoughts solid and abiding with me 1 What sin have I 
 left behind ? What grace of the Spirit have I brought home 1 
 Or what new degree, or, at least, new desire of it, a living desire, 
 that will follow its point ? Oh ! this were good repetition. 
 

 COMMENTARY ON PETER. 101 
 
 It is a strange folly in multitudes of us, to set ourselves no mark, 
 to propound no end in the hearing of the Gospel. The merchant 
 sails, not merely that he may sail, but for traffic, and traffics that 
 he may be rich. The husbandman plows not merely to keep him- 
 self busy with no further end, but plows that he may sow, and 
 sows that he may reap with advantage. And shall we do the 
 most excellent and fruitful work fruitlessly, hear only to hear, and 
 look no farther ? This is indeed a great vanity, and a great mis- 
 ery, to lose that labor, and gain nothing by it, which duly used, 
 would be of all others most advantageous and gainful : and yet 
 all meetings are full of this ! 
 
 JVoio is the accepted Time, To-day the day of Salvation. 
 
 This is our season of enjoying the sweetness of the Gospel. 
 Others heard it before us in the places which now we fill ; and now 
 they are removed, and we must remove shortly, and leave our pla- 
 ces to others, to speak and hear in. It is high time we were con- 
 sidering what we do here, to what end we speak and hear ; high 
 time to lay hold on that salvation which is held forth unto us, and 
 that we may lay hold on it, to let go our hold of sin and those per- 
 ishing things that we hold so firm, and cleave so fast to. Do they 
 that are dead,'who heard and obeyed the Gospel, now repent of their 
 repentance and mortifying of the flesh 1 Or rather, do they not 
 think ten thousand times more pains, were it for many ages, all 
 too little for a moment of that which now they enjoy, and shall 
 enjoy to eternity 1 And they that are dead, who heard the Gos- 
 pel and slighted it, if such a thing might be, what would they give 
 for one of those opportunities which now we daily have, and 
 daily lose, and have no fruit or esteem of them ! You have 
 lately seen, at least many of you, and you that shifted the 
 sight, have heard of numbers, cut off in a little time, whole fam- 
 ilies swept away by the late stroke of God's hand,* many of which 
 did think no other but that they might have still been with you 
 here in this place and exercise, at this time, and many years after 
 this. And yet, who hath laid to heart the lengthening out of his 
 day, and considered it more as an opportunity of securing that 
 higher and happier life, than as a little protracting of this wretched 
 life, which is hastening to an end ? Oh ! therefore be entreated 
 to-day, while it is called To-day, not to harden your hearts. 
 Though the pestilence doth not now affright you so, yet, that 
 standing mortality, and the decay of these earthern lodges, tells 
 us that shortly we shall cease to preach and hear this Gospel. 
 Did we consider, it would excite us to a more earnest search after 
 our evidences of that eternal life that is set before us in the Gos- 
 pel ; and we should seek them in the characters of that spiritual 
 
 * A. D 1665. 
 *9 
 
I(h2 LEIGHTOiV's SELECT WORKS. 
 
 life which is the beginning of eternal life within us, and is wrought 
 by the Gospel in all the heirs of salvation. 
 
 Think therefore wisely of these two things, of what is the 
 proper end of the Gospel, and of the approaching end of thy days ; 
 and let thy certainty of this latter, drive thee to seek more cer- 
 tainty of the former, that thou mayest partake of it : and then, 
 this again will make the thoughts of the other sweet to thee. That 
 visage of death, that is so terrible to unchanged sinners, shall be 
 amiable to thine eye. Having found a life in the Gospel as hap- 
 py and lasting as this is miserable and vanishing, and seeing the 
 perfection of that life on the other side of death, thou wilt long 
 for the passage. 
 
 Be more serious in this matter of daily hearing the Gospel. 
 Consider why it is sent to thee, and what it brings, and think It 
 is too long I have slighted its message, and many who have done 
 so are cut off, and shall hear it no more ; I have it once more in- 
 viting me, and to me this may be the last invitation. And in 
 these thoughts, ere you come, bow your knee to the Father of 
 Spirits, that this one thing may be granted you, that your souls 
 may find at length the lively and mighty power of his Spirit upon 
 yours, in the hearing of this Gospel, that you may be judged ac- 
 cording to men in the flesh, but live according to God in the Spirit. 
 
 Means of knowing whether we are Christians or not. 
 
 Now, if this life be in thee, it will act. All life is in motion, 
 and is called an act, but most active of all is this most excellent, and, 
 as I may call it, most lively life. It will be moving towards God, 
 often seeking to Him, making still towards Him as its principle 
 and fountain, exerting itself in holy and affectionate thoughts of 
 Him ; sometimes on one of His sweet attributes, sometimes on 
 another, as the bee amongst the flowers. And as it will thus act 
 within, so it will be outwardly laying hold on all occasions, yea, 
 seeking out ways and opportunities to be serviceable to thy Lord ; 
 employing all for Him, commending and extolling His goodness, 
 doing and suffering cheerfully for Him, laying out the strength of 
 desires, and parts, and means, in thy station, to gain Him glory. 
 If thou be alone, then not esteeming thyself alone, but with Him, 
 seeking to know more of Him, and to be made more like Him. 
 If in company, then cas f ing about how to bring His name into 
 esteem, and to draw others to a love of religion and holiness by 
 speeches, as it may be fit, and most by the true behavior of thy 
 carriage ; tender over the souls of others, to do them good to 
 thy utmost ; thinking, each day, an hour lost when thou art not 
 busy for the honor and advantage of Him to whom thou now liv- 
 est ; thinking in the morning, Now what may I do this day for 
 my God ? How may I most please and glorify Him, and use my 
 

 COMMENTARY ON PETER. 103 
 
 strength, and wit, and my whole self, as not mine, but Hi* ? And 
 then, in the evening, reflecting, O Lord, have I seconded these 
 thoughts in reality 1 What glory hast thou had by me this day ? 
 Whither went my thoughts and endeavors? What busied them 
 most ? Have I been much with God ? Have t adorned the Gos- 
 pel in my converse with others? And if thou findest any thing 
 done this way, this life will engage thee to bless and acknowledge 
 Him, the spring and worker of it. If thou hast stepped aside, 
 were it but to an appearance of evil, or if any fit season of good 
 hath escaped thee unprofitably, it will lead thee to check thyself, 
 and to be grieved for thy sloth and coldness, and to see if more 
 love would not beget more diligence. 
 
 Try it by sympathy and antipathy, which follow the nature of 
 things ; as we see in some plants and creatures that cannot grow, 
 cannot agree together, and others that do favor and benefit mutu- 
 ally. If thy soul hath an aversion and reluctancy against what- 
 ever is contrary to holiness, it is an evidence of this new nature 
 and life ; thy heart rises against wicked ways and speeches, oaths 
 and cursings, and rotten communication ; yea, thou canst not en- 
 dure unworthy discourses, wherein most spend their time ; thou 
 findest no relish in the unsavory societies of such as know not 
 God, canst not sit with vain persons, but findest a delight in those 
 who have the image of God upon them, such as partake of that 
 Divine life, and carry the evidences of it in their carriage. David 
 did not disdain the fellowship of the saints, and that it was no dis- 
 paragement to him is implied in the name he gives them, Psal. xvi. 
 2, the excellent ones, the magnific or noble, adiri : that word is 
 taken from one that signifies a robe or noble garment, adereth, 
 toga magnifica; so he thought them nobles and kings as well as 
 he ; they had robes royal, and therefore were fit companions of 
 kings. A spiritual eye looks upon spiritual dignity, and esteems 
 and loves them who are born of God, how low soever be their 
 natural birth and breeding. The sons of God have of His Spirit 
 in them, and are born to the same inheritance, where all shall 
 have enough, and they are tending homewards by the conduct of 
 the same Spirit that is in them ; so that there must be amongst 
 them a real complacency and delight in one another. 
 
 And then, consider the temper of thy heart towards spiritual 
 things, the word and ordinances of God whether thou dost esteem 
 highly of them, and delight in them ; whether there be compli- 
 ance of the heart with Divine truths, something in thee, that suits 
 and sides with them against thy corruptions ; whether in thy 
 affliction thou seekest riot to the puddles of earthly comforts, but 
 hast thy recourse to the sweet crystal streams of the Divine prom- 
 ises, and findest refreshment in them. It may be, at some times, in 
 a spiritual distemper, holy exercises and ordinances will not have 
 their present sensible sweetness to a Christian, that he desires ; 
 
104 LEIGHTON'S SELECT WORKS. 
 
 and some will for a long time lie under dry ness and deadness this 
 way ; yet, there is here an evidence of this spiritual life, thatthou 
 stayest by the Lord and reliest on Him, and wilt not leave these 
 holy means, how sapless soever to thy sense for the present. Thou 
 findest for a long time little sweetness in prayer, yet thou prayest 
 still, and, when thou canst say nothing, yet otferestat it, and look- 
 est towards Christ thy life. Thou dost not turn away from these 
 things to seek consolation elsewhere, but as thou knowest that life 
 is in Christ, thou wilt stay till He refresh thee with new and lively 
 influence. It is not any where but in Him ; as St. Peter said, 
 Lord, whither should we go 1 Thou hast the words of eternal life. 
 John vi. 68. 
 
 Consider with thyself, whether thou hast any knowledge of the 
 growth or deficiencies of this spiritual life ; for it is here but be- 
 gun, and breathes in an air contrary to it, and lodges in a house 
 that often smokes and darkens it. Canst thou go on in formal 
 performances, from one year to another, and make no advance- 
 ment in the inward exercises of grace, and restest thou content 
 with that 1 It is no good sign. But art thou either gaining vic- 
 tories over sin, and further strength of faith and love, and other 
 graces, or, at least, art thou earnestly seeking these, and bewailing 
 thy wants and disappointments of this kind 1 Then thou livest. At 
 the worst, wouldest thou rather grow this way, be farther off from 
 sin, and nearer to God, than grow in thy estate, or credit or honors 1 
 Esteemest thou more highly of grace than of the whole world ? 
 There is life at the root ; although thou findest not that flourish- 
 ing thou desirest ; yet, the desire of it is life in thee. And, if 
 growing this way art thou content, whatsoever is thy outward es- 
 tate 1 Canst thou solace thyself in the love and goodness of thy 
 God, though the world frown on thee? Art thou unable to take 
 comfort in the smiles of the world, when His face is hid ? This 
 tells thee thou livest, and that He is thy life. 
 
 Although many Christians have nct so much sensible joy, yet 
 they account spiritual joy and the light of God's countenance the 
 only true joy, and all other without it, madness ; and they cry, and 
 sigh, and wait for it. Meanwhile, not only duty and the hopes of 
 attaining a better state in religion, but even love to God, makes 
 them to do so, to serve, and please, and glorify him to their utmost. 
 And this is not a dead resting without God, but it is a stable com- 
 pliance with His will in the highest point ; waiting for Him, and 
 living by faith, which is most acceptable to Him. In a word, 
 whether in sensible comfort or without it, still, this is the fixed 
 thought of a believing soul. It is good for me to draw nigh to 
 God, Psalm Ixxiii. 28 ; only good ; and it will not live in a will- 
 ing estrangedness from Him, what way soever He be pleased 
 to deal with it. 
 
COMMENTARY ON PETER. 105 
 
 Means of Increasing in Grace. 
 
 Now, for the entertaining and strengthening of this life, which 
 is the great business and care of all that have it, 
 
 1st. Beware of omitting and interrupting those spiritual means, 
 which do provide it and nourish it. Little neglects of that kind 
 will draw on greater, and great neglects will make great abate- 
 ments of vigor and liveliness. Take heed of using holy things 
 coldly and lazily, without affection : that will make them fruit- 
 less, and our life will not be advantaged by them, unless they be 
 used in a lively way. Be active in all good within thy reach : as 
 this is a sign of the spiritual life, so it is a helper and friend to it. 
 A slothful, unstirring life, will make a sickly, unhealthful life. 
 Motion purifies and sharpens the spirits, and makes men robust 
 and vigorous. 
 
 2ndly. Beware of admitting a correspondence with any sin ; 
 yea, do not so much as discourse familiarly with it, or look kindly 
 toward it; for that will undoubtedly cast a damp upon thy spirit, 
 and diminish thy graces at least, and will obstruct thy commun- 
 ion with God. Thou knowest (thou who hast any knowledge of 
 this life) that thou canst not go to Him with that sweet freedom 
 thou wert.wont, after thou has been but tempering or parleying 
 with any of thy old loves. Oh ! do not make so foolish a bargain, 
 as to prejudice the least of thy spiritual comforts, for the greatest 
 and longest continued enjoyments of sin, which are base and but 
 for a season. 
 
 But wouldst thou grow upwards in this life ? 3dly, Have much 
 recourse to Jesus Christ thy head, the spring from whom flow the an- 
 imal spirits that quicken thy soul. Wouldest thou know more of 
 God ? He it is who reveals the Father, and reveals Him as His Fa- 
 ther, and, in Him, thy Father ; and that is the sweet notion of 
 God. Wouldest thou overcome thy lusts further. Our victory is in 
 Him. Apply His conquest ; \Ve are more than conquerors 
 through him that loved us. Rom. viii. 37. Wouldst thou be more 
 replenished with graces and spiritual affections? His fullness is, 
 for that use, open to us ; there is life, and more life, in Him, and 
 for us. This was His business here. He came, that we might 
 have life, and might have it more abundantly. John x. 10. 
 
 Prayer. 
 
 Truly, to speak and to hear of this duty often, were our hearts 
 truly and entirely acquainted with it, would have still new sweet- 
 ness and usefulness in it. Oh, how great were the advantage of 
 that lively knowledge of it, beyond the exactest skill in defining 
 it, and in discoursing on the heads of doctrine concerning it ! 
 
 Prayer is not a smooth expression, or a well-contrived form of 
 
106 
 
 words; not the product of a ready memory, or of a rich inven- 
 tion exerting itself in the performance. These may draw a neat 
 picture of it, but still, the life is wanting. The motion of the 
 heart God-wards, holy and divine affection, makes prayer real, 
 and lively, and acceptable to ihe Living God, to whom it is pre- 
 sented ; the pouring out of thy heart to Him who made it, and 
 therefore hears it, and understands what it speaks, and how it is 
 moved and affected in calling on Him. It is not the gilded paper 
 and good writing of a petition, that prevails with a king, but the 
 moving sense of it. And to that King who discerns the heart, heart- 
 sense is the sense of all, and that which only He regards : He 
 listens to hear what that speaks, and takes all as nothing where 
 that is silent. All other excellence in Prayer, is but the outside 
 and fashion of it ; this is the life of it. 
 
 Prayer Strengthens all the Christian Graces. 
 
 All the graces of the Spirit are, in Prayer, stirred and exercis- 
 ed, and, by exercise, strengthened and increased ; Faith, in ap- 
 plying the Divine promises, which are the very ground that the 
 soul goes upon to God, Hope looking out to their performance, 
 and Love particularly expressing itself in that sweet converse, 
 and delighting in it, as love doth in the company of the person 
 beloved, thinking all hours too short in speaking with Him. Oh, 
 how the soul is refreshed with freedom of speech with its beloved 
 Lord ! And as it delights in that, so it is continually advanced 
 and grows by each meeting and conference, beholding the excel- 
 lency of God, and relishing the pure and sublime pleasures that 
 are to be found in near communion with Him. Looking upon 
 the Father in the face of Christ, and using Him as a Mediator in 
 prayer, as still it must, it is drawn to further admiration of that 
 bottomless love, which found out that way of agreement, that new 
 and living way of our access, when all was shut up, and we must 
 otherwise have been shut out forever. And then, the affectionate 
 expressions of that reflex love, seeking to find that vent in prayer, 
 do kindle higher, and being as it were fanned and blown up, rise 
 to a greater, and higher, and purer flame, and so tend upwards 
 the more strongly. David, as he doth profess his love to God in 
 prayer, in his Psalms, so no doubt it grew in the expressing ; 
 will love thee, O Lord my strength, Psal. xviii. 1. And in Psal. 
 cxvi. 1, he doth raise an incentive of love out of this very consid- 
 eration of the correspondence of prayer Hove the Lord because 
 he hath heard ; and he resolves thereafter upon persistance in thai 
 course, therefore will I call upon Him as long as I live. And as 
 the graces of the Spirit are advanced in prayer by their actings, so 
 for this further reason, because prayer sets the soul particularly 
 near unto God in Jesus Christ. It is then in His presence, and be- 
 
COMMENTARY ON PETER. 107 
 
 ing much with God in this way, it is powerfully assimilated to Him 
 by converse with Him ; as we readily contract their habits with 
 whom we have much intercourse, especially if they be such as we 
 singularly love and respect. Thus the soul is moulded further to 
 the likeness of God, is stamped with clearer characters of Him, 
 by being much with Him, becomes more like God, more holy and 
 spiritual, and, like Moses, brings back a bright shining from the 
 mount. 
 
 Prayer is the appointed Means by which we receive the Blessing. 
 
 And not only thus, by a natural influence, doth Prayer work 
 this advantage, but even by a federal efficacy, suing for, and upon 
 suit obtaining, supplies of grace as the chief good, and besides, 
 all other needful mercies. It is a real means of receiving. What- 
 soever you shall ask, that will I do, says our Saviour. John xiv. 
 13. God having established this intercourse, has engaged His 
 truth and goodness in it, that if they call on Him, they shall be 
 heard and answered. If they prepare the heart to call, he will in- 
 cline His ear to hear. Our Saviour hath assured us, that we may 
 build upon his goodness, upon the affection of a father in Him ; 
 He will give good things to them that ask, says one Evangelist, 
 (Matt. vii. 11,) give them the Holy Spirit to them that ask Him, 
 says another, (Luke xi. 13,) as being the good indeed, the highest 
 of gifts and the sum of all good things, and that for which His 
 children are most earnest supplicants. Prayer for grace doth, as 
 it were, set the mouth of the soul to the spring, draws from Jesus 
 Christ, and is replenished out of his fulness, thirsting after it, and 
 drawing from it that way. 
 
 And for this reason it is that our Saviour, and from him, and 
 according to his example, the Apostles, recommend prayer so 
 much. Watch and pray, says our Saviour, Matt. xxvi. 41 ; and 
 St. Paul, Pray continually, 1 Thess. v. 17. And our Apostle 
 here particularly specifies this, as the grand means of attaining 
 that conformity with Christ which he presses : this is the highway 
 to it, Be sober and watch unto prayer. He that is much in prayer, 
 shall grow rich in grace. He shall thrive and increase most, who 
 is busiest in this, which is our very traffic with heaven, and fetches 
 the most precious commodities thence. He who sends oftenest 
 out these ships of desire, who makes the most voyages to that land 
 of spices and pearls, shall be sure to improve his stock most, and 
 have most of heaven upon earth. 
 
 But the true art of this trading is very rare. Every trade hath 
 something wherein the skill of it lies; but this is deep and super- 
 natural, is not reached by human industry. Industry is to be 
 used in it ; but we must know the faculty of it comes from above, 
 that Spirit of prayer without which, learning, and wit, and reli- 
 
108 LEIGHTON'S SELECT WORKS. 
 
 gious breeding, can do nothing. Therefore, this is to be our 
 prayer often, our great suit, for the spirit of prayer, that we may 
 speak the language of the sons of God by the Spirit of God, which 
 alone teaches the heart to pronounce aright those things that the 
 tongue of many hypocrites can articulate well to man's ear. Only 
 the children, in that right strain that takes Him, call God their 
 Father, and cry unto Him as their Father ; and therefore, many 
 a poor unlettered Christian far outstrips your school-rabbies in this 
 faculty, because it is not effectually taught in those lower acade- 
 mies. They must be in God's own school, children of His house, 
 who speak this language. Men may give spiritual rules and di- 
 rections in this, and such as may be useful, drawn from the word 
 that furnishes us with all needful precepts : but you have still to 
 bring these into the seat of this faculty of prayer, the heart, and 
 stamp them upon it, and so to teach it to pray, without which 
 there is no prayer. This is the prerogative royal of Him who 
 framed the heart of man within him. 
 
 But for advancing in this, and growing more skilful in it, Prayer 
 is, with continual dependence on the Spirit, to be much used. 
 Praying much, thou shalt be blest with much faculty for it. So 
 then, askest thou, What shall I do that I may learn to pray ? 
 There be things here to be considered, which are expressed as 
 serving this end ; but for the present take this, and chiefly this, 
 By praying, thou shalt learn to pray. Thou shalt both obtain 
 more of the Spirit, and find more of the cheerful working of it in 
 in prayer, when thou puttest it often to that work for which it is 
 received, and wherein it takes delight. And, as both advantag- 
 ing all other graces and promoting the grace of prayer itself, this 
 frequency and abounding in prayer is here very clearly intended, 
 in that the Apostle makes it as the main of the work we have 
 to do, and and would have us keep our hearts in a constant apt- 
 ness for it : Be sober and watch to what end 1 unto prayer. 
 
 Christian Sobriety. 
 
 They that have no better, must make the best they can of car- 
 nal delights. It is no wonder they take as large a share of them 
 as they can bear, and sometimes more. But the Christian is call- 
 ed to a more excellent state and higher pleasures ; so that he may 
 behold men glutting themselves with these base things, and be as 
 little moved to share with them, as men are taken with the pleas- 
 ure a swine hath in wallowing in the mire. 
 
 It becomes the heirs of heaven to be far above the love of the 
 earth, and in the necessary use of any earthly things, still to keep 
 within the due measure of their use, and to keep their hearts 
 wholly disengaged from an excessive affection to them. This is 
 the Sobriety to which we are here exhorted. 
 
COMMENTARY ON PETER. 109 
 
 It is true, that in the most common sense of the word, it is very 
 commendable, and it is fit to be so considered by a Christian, 
 that he flee gross intemperance, as a thing most contrary to his 
 condition and holy calling, and wholly inconsistent with the spirit- 
 ual temper of a renewed mind, with those exercises to which it is 
 called, and with its progress in its way homewards. It is a most 
 unseemly sight, to behold one simply by outward profession a 
 Christian, overtaken with surfei.ting and drunkenness, much more, 
 
 fiven to the vile custom of it. All sensual delights, even the 
 Ithy lust of uncleanness, go under the common name of insobri- 
 ety, intemperance, and they all degrade and destroy the noble soul, 
 being unworthy of a man, much more of a Christian ; and the con- 
 tempt of them preserves the soul and elevates it. 
 
 But the Sobriety here recommended, though it takes in that 
 too yet reaches farther than temperance in meat and drink. It is 
 the spiritual temperance of a Christian mind in all earthly things, 
 as our Saviour joins these together, Luke xxi. 34, surfeiting, and 
 drunkenness, and cares of this life : and under the cares are com- 
 prehended all the excessive desires and delights of this life, which 
 cannot be followed and attended without distempered carefulness. 
 Many who are sober men and of temperate diet, yet are spirit- 
 ually intemperate, drunk with pride, or covetousness, or passions ; 
 drunk with self-love and love of their pleasures and ease, with love 
 of the world and the things of it, which cannot consist with the love 
 of God, as St. John tells us, 1 John ii. 15 ; drunk with the inordi- 
 nate, unlawful love even of their lawful calling and the lawful gain 
 they pursue by it. Their hearts are still going after it, and so, 
 reeling to and fro, never fixed on God and heavenly things, but 
 either hurried up arid down with incessant business, or, if some- 
 times at ease, it is as the ease of a drunken man, not composed to 
 better and wiser thoughts, but falling into a dead sleep, contrary to 
 the watching here joined with sobriety. 
 
 Christian Watchfulness. 
 
 I There is a Christian rule to be observed in the very moderating 
 of bodily sleep, and that particularly for the interest of prayer; 
 but watching, as well as sobriety, here, implies chiefly the spirit- 
 ual circumspectness and vigilancy of the mind, in a wary, waking 
 posture, that it be not surprised by the assaults or sleights of Satan, 
 by the World, nor by its nearest and most deceiving enemy, the 
 corruption that dwells within, which being so near, doth most 
 readily watch unperceived advantages, and easily circumvent us. 
 Heb. xii. 1. The soul of a Christian being surrounded with ene- 
 mies, both of so great power and wrath, and so watchful to undo 
 it, should it not be watchful for its own safety, and live in a mili- 
 tary vigilancy continually, keeping constant watch and sentinel, 
 10 
 
110 LEIGHTON'S SELECT WORKS. 
 
 and suffering nothing to pass that may carry the least suspicion of 
 danger ? Should he not be distrustful and jealous of all the mo- 
 tions of his own heart, and the smilings of the world? And in 
 relation to these, it will be a wise course to take that word as a 
 good caveat, Be watchful, and remember to mistrust. Under the 
 garment of some harmless pleasure, or some lawful liberties, may 
 be conveyed into thy soul some thief or traitor, that will either be- 
 tray thee to the enemy, or at least pilfer and steal of the most pre- 
 cious things thou hast./ Do we not by experience find, how easily 
 our foolish hearts are seduced and deceived, and therefore apt to 
 deceive themselves 1 And by things that seem to have no evil in 
 them, they are yet drawn from the height of affection to their Su- 
 preme Good, and from communion with God, and study to please 
 Him ; which should not be intermitted, for then it will abate, 
 whereas it ought still to be growing. 
 
 The mutual relation of Sobriety, Watchfulness, and Prayer ; and the profita- 
 bleness of being incessant in Prayer. 
 
 The mutual relation of these duties is clear : they are each of 
 them assistant and helpful to the other, and are in their nature in- 
 separably linked together, as they are here in the words of the 
 Apostle ; Sobriety, the friend of watchfulness, and prayer, of both. 
 Intemperance doth of necessity draw on sleep: excessive eating 
 and drinking, by sending up too many, and so, gross vapors, sur- 
 charge the brain ; and when the body is thus deadened, how unfit 
 is it for any active employment. Thus the mind, by a surcharge 
 of delights, or desires, or cares of earth, is made so heavy and dull, 
 that it cannot awake ; hath not the spiritual activity and clearness 
 that spiritual exercises, particularly prayer, do require. Yea, as 
 bodily insobriety, full feeding and drinking, not only for the time 
 indisposes to action, but, by the custom of it, brings the body to 
 so gross and heavy a temper, that the very natural spirits cannot 
 stir to and fro in it with freedom, but are clogged, and stick as 
 the wheels of a coach in a deep miry way ; thus is it with the soul 
 glutted with earthly things : the affections bemired with them, 
 make it sluggish and inactive in spiritual things, and render the 
 motions of the spirit heavy ; and, obstructed thus, the soul grows 
 carnally secure and sleepy, and prayer comes heavily off. But 
 when the affections are soberly exercised, and even in lawful 
 things, have not full liberty, with the reigns laid on their necks, 
 to follow the world and carnal projects and delights ; when the 
 unavoidable affairs of this life are done with a spiritual mind, a 
 heart kept free and disengaged ; then is the soul more nimble for 
 spiritual things, for Divine meditation and prayer : it can watch 
 and continue in these things, and spend itself in that excellent 
 way with more alacrity. 
 
COMMENTARY ON PETER. Ill 
 
 Again, as this Sobriety, and the watchful temper attending it, 
 enable for prayer, so prayer preserves these. Prayer winds up 
 the soul from the earth, raises it above those things which intem- 
 perance feeds on, acquaints it with the transcending sweetness of 
 Divine comforts, the love and loveliness of Jesus Christ ; and 
 these most powerfully wean the soul from the low creeping pleas- 
 ures that the world gapes after and swallows with such greediness. 
 He that is admitted to nearest intimacy with the king, and is call- 
 ed daily to his presence, not only in the view and company of 
 others, but likewise in secret, will he be so mad as to sit down 
 and drink with the kitchen-boys, or the common guards so far be- 
 low what he may enjoy 1 Surely not. 
 
 Prayer, being our near communion with the great God, certain- 
 ly sublimates the soul, and makes it look down upon the base 
 ways of the world with disdain, and despise the truly besotting 
 pleasures of it. Yea, the Lord doth sometimes fill those souls 
 that converse much with Him, with such beatific delights, such 
 inebriating sweetness, as I may call it, that it is, in a happy man- 
 ner, drunk with these ; and the more there is of this, the more is 
 the soul above base intemperance in the use of the delights of the 
 world. Whereas common drunkenness makes a man less than a 
 man, this makes him more than a man : that sinks him below 
 himself, makes him a beast ; this raises him above himself, and 
 makes him an angel. 
 
 Would you, as surely you ought, have much faculty for prayer, 
 and be frequent in it, and experience much of the pure sweetness 
 of it ? Then, deny yourselves more the muddy pleasures and 
 sweetness of the world. If you would pray much, and with much 
 advantage, then be sober, and watch unto prayer. Suffer not your 
 hearts to long so after ease, and wealth, and esteem in the world ; 
 these will make your hearts, if they mix with them, become like 
 them, and take their quality ; will make them gross and earthly, 
 and unable to mount up ; will clog the wings of prayer, and you 
 shall find the loss, when your soul is heavy and drowsy, and falls 
 off from delighting in God and communion with Him. Will such 
 things as those you follow be able to countervail your damage 1 
 Can they speak you peace, and uphold you in a day of darkness 
 and distress ? Or may it not be such now, as will make them all 
 a burden and vexation to you ? But, on the other hand, the more 
 you abate and le go of these, and come empty and hungry to God 
 in prayer, th more room shall you have for His consolations ; and 
 therefore, the more plentifully will He pour in of them, and enrich 
 your soul with them the more, the less you take in of the other. 
 
 Again, would you have yourselves raised to, and continued and 
 advanced in, a spiritual heavenly temper, free from the surfeits of 
 earth, and awake and active for heaven 1 Be incessant in prayer. 
 
 But thou wilt say, I find nothing but heavy indisposedness in it, 
 
112 LEIGHTON'S SELECT WORKS 
 
 nothing but roving and vanity of heart, and so, though I have used 
 it some time, it is still unprofitable and uncomfortable to me. 
 Although it be so, yet, hold on, give it not over. Or need I say 
 this to thee 1 Though it were referred to thyself, wouldst thou 
 forsake it and leave off? Then what wouldst thou do next ? For 
 if there be no comfort in it, far less is there any for thee in any 
 other way. If temptation should so far prevail with thee as to 
 lead thee to try intermission, either thou wouldst be forced to re- 
 turn to it presently, or certainly wouldst fall into a more grievous 
 condition, and, after horrors and lashings, must at length come 
 back to it again, or perish forever. Therefore, however it go, 
 continue praying. Strive to believe that love thou canst not see; 
 for where sight is abridged, there it is proper for faith to work. 
 /If thou canst do no more, lie before thy Lord, and look to Him, 
 and say, Lord, here I am, Thou mayest quicken and revive me if 
 Thou wilt, and I trust Thou wilt ; but if I must do it, I will die 
 at Thy feet. My life is in Thy hand, and Thou art goodness and 
 mercy ; while I have breath I will cry, or, if I cannot cry, yet I 
 will wait on, and look to Thee.,/ 
 
 One thing forget not, that the ready way to rise out of this sad, 
 yet safe state, is, to be much in viewing the Mediator, and inter- 
 posing Him betwixt the Father's view and thy soul. Some who 
 do Orthodoxly believe this to be right, yet, (as often befalls us in 
 other things of this kind,) do not so consider and use it in their 
 necessity, as becomes them, and therefore fall short of comfort. 
 He hath declared it, No man cometh unto the Father but by me. 
 How vile soever thou art ? put thyself under His robe, and into His 
 hand, and He will leadM;hee unto the Father, and present thee 
 acceptable and blameless ; and the Father shall receive thee, and 
 declare Himself well pleased with thee in His well-beloved Son, 
 who hath covered thee with His righteousness, and brought thee 
 so clothed, and set thee before Him. 
 
 The End of all things is at Hand. 
 
 In respect of succeeding eternity, the whole duration of the 
 world is not considerable ; and to the Eternal Lord who made it, 
 and hath appointed its period, a thousand years are but as one day. 
 We think a thousand years a great matter, in respect of our short 
 life, and more so through our short-sightedness, who look not 
 through this to eternal life ; but what is the utmost length of time, 
 were it millions of years, to a thought of eternity ? We find much 
 room in this earth, but to the vast heavens, it is but as a point. 
 Thus, thatAvhich is but small to us, a field or little inclosure, a 
 fly, had it skill, would divide into provinces in proportion to itself. 
 To each man, the end of all things is even after our measure, at 
 hand; for when he dies, the world ends for him, Now this con- 
 
 
COMMENTARY ON PETER. 113 
 
 sideration fits the subject, and presses it strongly. Seeing all 
 things shall be quickly at an end, even the frame of heaven and 
 earth, why should we, knowing this, and having higher hopes, lay 
 out so much of our desires arid endeavors upon those things, that 
 are posting to ruin 1 It is no hard notion, to be sober and watchful 
 to prayer, to be trading that way, and seeking higher things, and 
 to be very moderate in these, which are of so short a date. As in 
 themselves and their utmost term, they are of short duration, so 
 more evidently to each of us in particular, who are so soon cut off, 
 and flee away. Why should our hearts cleave to those things 
 from which we shall so quickly part, and from which, if we will 
 not freely part and let them go, we shall be pulled away, and pull- 
 ,ed with the more pain, the closer we cleave, and the faster we are 
 glued to them ? 
 
 This the Apostle St. Paul casts in seasonably (though many 
 think it not seasonable at such times,) when he is discoursing of a 
 great point of our life, marriage, to work Christian minds to a holy 
 freedom both ways, whether they use it or not; not to view it, 
 nor anything here, with the world's spectacles, which make it 
 look so big and so fixed, but to see it in the stream of time as 
 passing by, and as no such great matter. 1 Cor. vii. 31. The 
 fashion of this world passeth away, as a pageant or show in a 
 street, going through and quickly out of sight. What became of 
 all the marriage solemnities of kings and princes of former ages, 
 which they were so taken up with in their time ? When we read 
 of them described in history, they are as a night dream, or a day- 
 fancy, which passes through the mind and vanishes. 
 
 Oh ! foolish man, that hunteth such poor things, and will not 
 be called off till death benight him, and he finds his great work 
 not done, yea, not begun, nor even seriously thought of. Your 
 buildings, your trading, your lands, your matches, and friendships 
 and projects, when they take with you, and your hearts are after 
 them, say, But for how long are all these 1 Their end is at hand; 
 therefore be sober, and watch unto prayer. Learn to divide bet- 
 ter ; more hours for prayer, and fewer for them ; your whole heart 
 for it, and none of it for them. Seeing they will fail you so quickly, 
 prevent them ; become free : lean not on them till they break, 
 and you fall into the pit. 
 
 It is reported of one, that, hearing the fifth chapter of Genesis 
 read, so long lives, and yet, the burden still, they died Seth lived 
 nine hundred and twelve years, and he died; Enos lived nine 
 hundred and five years, and he died; Methuselah nine hundred 
 and sixty-nine years, and he died; he took so deeply the thought 
 of death and eternity, that it changed his whole frame, and turned 
 him from a voluptuous, to a most strict and pious course of life. 
 How small a word will do much, when God sets it into the heart ! 
 But surely, this one thing would make the soul more calm and 
 
 no 
 
114 LEIGHTON'S SELECT WORKS. 
 
 sober in the pursuit of present things, if their term were truly com- 
 puted and considered. How soon shall youth, and health, and car- 
 nal delights, be at an end ! How soon shall state-craft and king- 
 craft, and all the great projects of the highest wits and spirits, be lain 
 in the dust ! This casts a damp upon all those fine things. But to 
 a soul acquainted with God, and in affection removed hence al- 
 ready, no thought so sweet as this. It helps much to carry it 
 cheerfully through wrestlings and difficulties, through better and 
 worse ; they see land near, and shall quickly be at home : that is 
 the way. The end of all things is at hand; an end of a few poor 
 delights and the many vexations of this wretched life ; an end of 
 temptations and sins, the worst of all evils ; yea, an end of the 
 imperfect fashion of our best things here, an end of prayer itself, 
 to which succeeds that new song of endless praises. 
 
 FAITH IN CHRIST. 
 
 Whom, having not seen, ye love ; in whom, though now ye see him not, 
 yet believing, ye rejoice with joy unspeakable and full of glory. 
 
 Faith elevates the soul not only above sense, and sensible 
 things, but above reason itself. As leason corrects the errors 
 which sense might occasion, so, supernatural faith corrects the 
 errors of natural reason, judging according lo sense. 
 
 The sun seems less than the wheel of a chariot, but reason 
 teaches the philosopher, that it is much bigger than the whole 
 earth, and the cause that it seems so little, is, its great distance. 
 The naturally wise man is equally deceived by this carnal reason, 
 in his estimate of Jesus Christ the sun of Righteousness, and the 
 cause is the same, his great distance from him ; as the Psalmist 
 speaks of the wicked, Psal. x. 5, Thy judgments are far above out 
 of his sight. He accounts Christ and his glory a smaller matter than 
 his own gain, honor, or pleasure; for these are near him, and he 
 sees their quantity to the full, and counts them bigger, yea far 
 more worth than they are indeed. But the Apostle St. Paul, and 
 all who are enlightened by the same spirit, they know by faith, 
 which is divine reason, that the excellency of Jesus Christ far 
 surpasses the worth of the whole earth, and all things earthly. 
 Phil. iii. 7, 8. 
 
 To give a right assent to the Gospel of Christ is impossible, 
 without divine and saving faith infused in the soul. To believe 
 that the eternal Son of God clothed himself with human flesh, and 
 dwelt amongst men in a tabernacle like theirs, and suffered death 
 in the flesh ; that he who was Lord of life, hath freed us from the 
 sentence of eternal death ; that he broke the bars and chains of 
 death and rose again ; that he went into Heaven, and there at the 
 Father's right hand sits in our flesh, and that glorified above the 
 Angels ; this is the great mystery of Godliness. And a part of 
 this jnystery is, that he is believed on in the world. 1 Tim. ii. 16. 
 This natural men may discourse of, and that very knowingly, and 
 
COMMENTARY ON PETER. 115 
 
 give a kind of natural credit to it, as to a history that may be true ; 
 but firmly to believe that there is a divine truth in all these things, 
 and to have a persuasion of it stronger than of the very things we 
 see with our eyes, such an assent as this, is the peculiar work 
 of the Spirit of God, and is certainly saving faith. 
 
 The soul that so believes, cannot choose but love. Tt is com- 
 monly true, that the eye is the ordinary door by which love enters 
 into the soul, and it is true in respect of this love ; though it is 
 denied of the eye of sense, yet (you see) it is ascribed to the eye 
 of faith, though you have not seen him, you love him, because you 
 believe; which is to see him spiritually. Faith, indeed, is distin- 
 guished from that vision which shall be in glory ; but it is the 
 vision of the kingdom of grace, it is the eye of the new creature, 
 that quick-sighted eye which pierces all the visible heavens, and 
 sees above them ; which looks to things that are not seen, 2 Cor. 
 iv. 18, and is the evidence of things not seen, Heb. xi. 1, and sees 
 Him who is invisible, ver. 27. It is possible that a person may 
 be much beloved upon the report of his worth and virtues, and 
 upon a picture of him lively drawn, before sight of the party so 
 commended, and represented ; but certainly when he is seen, 
 and found answerable to the former, it raises the affection already 
 begun, to a far greater height. We have the report of the per- 
 fections of Jesus Christ in the Gospel ; yea, so clear a description 
 of him, that it gives a picture of him, and that, together with the 
 sacraments, is the only lawful, and the only lively picture of our 
 Saviour. Gal. iii. 1. Now faith believes this report, and beholds 
 this picture, and so lets in the love of Christ to the soul. But 
 further, it gives a particular experimental knowledge of Christ, 
 and acquaintance with him ; it causes the soul to find all that is 
 spoken of him in the word, and his beauty there represented, to 
 be abundantly true : makes it really taste of his sweetness, and by 
 that possesses the heart mere strongly with his love, persuading it 
 of the truth of those things, not by reasons and arguments, but by 
 an inexpressible kind of evidence, which they only know who 
 have it. Faith persuades a Christian of these two things which 
 the philosopher gives as the causes of all love, beauty and propri- 
 ety, the loveliness of Christ in himself, and our interest in him. 
 
 The former it effectuates not only by the first apprehending 
 and believing of those his excellencies and beauty, but by frequent 
 beholding of him, and eyeing him in whom all perfection dwells; 
 and it looks so oft on him, till it sets the very impression of his im- 
 age (as it were) upon the soul, so that it can never be blotted out, 
 and forgotten. The latter it doth by that particular uniting act 
 which makes him our God and our Saviour. 
 
 The Nature of true Love to God. 
 
 There is in true love, a complacency and delight in God ; a 
 conformity to his will ; a loving what he loves : it is studious of 
 
116 LEIGHTON'S SELECT WORKS. 
 
 his will, ever seeking to know more clearly what it is that is most 
 pleasing to him, contracting a likeness to God in all his actions, 
 by conversing with him, by frequent contemplation of God, and 
 looking on his beauty. As the eye lets in this affection, so it 
 serves it constantly, and readily looks that way which love directs 
 it. Thus the soul possessed with this love of Jesus Christ, the 
 soul which hath its eye much upon him, often thinking on his for- 
 mer sufferings and present glory, the more it looks upon Christ, 
 the more it loves ; and still the more it loves, the more it delights 
 to look upon him. 
 
 The Union of Faith and Love. 
 
 There is an inseparable intermixture of love with belief and a 
 pious affection, in receiving Divine truth ; so that in effect, as we 
 distinguish them, they are mutually strengthened, the one by the 
 other, and so, though it seem a circle, it is a divine one, and falls 
 not under the censure of the school's pedantry. If you ask, How 
 shall I do to love ? I answer, Believe. If you ask, How shall I 
 believe ? I answer, Love. Although the expressions to a carnal 
 mind are altogether unsavoury, by grossly mistaking them, yet, 
 to a soul taught to read and hear them, by any measure of that 
 same spirit of love wherewith they were penned, they are full of 
 heavenly and unutterable sweetness. 
 
 Many directions as to the means of begetting and increasing 
 this love of Christ, may be here offered, and they who delight in 
 number may multiply them ; but surely this one will comprehend 
 the greatest and best part, if not all of them ; Believe, and you 
 shall love ; believe much, and you shall love much; labor for strong 
 and deep persuasions of the glorious things which are spoken of 
 in Christ, and this will command love. Certainly, did men, in- 
 deed believe his worth, they would accordingly love him ; for the 
 reasonable creature cannot but affect that most which it firmly 
 believes to be worthiest of affection. O ! this mischievous unbe- 
 lief is that which makes the heart cold arid dead towards God. 
 Seek then to believe Christ's excellency in himself, and his love 
 to us, and our interest in him, and this will kindle such a fire in 
 the heart, as will make it ascend in a sacrifice of love to him. 
 
 The signs likewise of this love may be multiplied, according 
 to the many fruits and workings of it; but in them all, itself is its 
 own most infallible evidence. When the soul finds that all its 
 obedience and endeavor to keep the commands of Jesus Christ, 
 which himself makes its character, do flow from love, then it is 
 true and sincere ; for do or suffer what you will, without love all 
 
 passes for nothing ; all are ciphers without it, they signify nothing. 
 
 ***** 
 
 You that have made choice of Christ for your love, let not your 
 
COMMENTARY ON PETER. 117 
 
 hearts slip out, to renew your wonted base familiarity with sin ; 
 for that will bring new bitterness to your souls, and at least for 
 for some time deprive you of the sensible favor of your beloved 
 Jesus. Delight always in God, and give him your whole heart ; 
 for he deserves it all, and is a satisfying good to it. The largest 
 heart is all of it too strait for the riches of consolation which he 
 brings with him. Seek to increase in this love ; and though it is 
 at first weak, yet labor to find it daily rise higher, and burn hotter 
 and clearer, and consume the dross of earthly desires. 
 
 The Hope of the Believer. 
 
 Now hope is our anchor jixed within the vail, which stays us 
 against all the storms that beat upon us in this troublesome sea 
 that we are tossed upon. The soul which strongly believes and 
 loves, may confidently hope to see what it believes, and to enjoy 
 what it loves, and in that it may rejoice. It may say, whatsoever 
 hazards, whether outward or inward, whatsoever afflictions, and 
 temptations I endure, yet this one thing puts me out of hazard, 
 and in that I will rejoice, that the salvation of my soul depends 
 not upon my own strength, but is in my Saviour's hand : My life 
 is hid with Christ in God; and when he whi is my life shall ap- 
 pear, I likewise shall appear with him in glory. The childish 
 world are hunting shadows, and gaping and hoping after they 
 know not what ; but the believer can say, I know whom I have 
 trusted, and am persuaded that he is able to keep that which 1 have 
 committed to him against that day. Now we must have not only 
 a right to these things, but withal there must be frequent consid- 
 eration of them to produce joy. The soul must often view them, 
 and so rejoice. My meditation of him shall be sweet, saith David. 
 I will be glad in the Lord. Psal. civ. 34. The godly, failing in 
 this, deprive themselves of much of that joy thoy might have ; and 
 they who are most in these sublime thoughts have the highest and 
 truest joy. 
 
 The Life of Religion a pleasant Life. 
 
 If these things were believed, we should hearken no more to 
 the foolish prejudice which the world hath taken up against reli- 
 gion, and wherewith Satan endeavors x to possess men's hearts, 
 that they may be scared from the ways of holiness ; they think it a 
 sour, melancholy life, which hath nothing but sadness and mourn- 
 ing in it. But, to remove this prejudice, 
 
 Consider, 1. Religion debars not from the lawful delights which 
 are taken in natural things, but teaches the moderate and regular 
 use of them, which is far the sweeter ; for things lawful in them- 
 selves are in their excess sinful, and so prove bitterness in the 
 
118 LEIGHTON'S SELECT WORKS. 
 
 end. And if in some cases it requires the forsaking of lawful 
 enjoyments, as of pleasure, or profits, or honor, for God and for j 
 his glory, it is generous and more truly delightful to deny them 
 for this reason, than to enjoy them. Men have done much this 
 way for the love of their country, and by a principle of moral 
 virtue ; but to lose any delight, or to suffer any hardship for that 
 highest end the glory of God, and by the strength of love to him, 
 is far more excellent, and truly pleasant. 
 
 2. The delights and pleasures of sin, religion indeed banishes, 
 but it is to change them for this joy that is unspeakably beyond 
 them. It calls men from sordid and base delights to those that 
 are pure delights indeed : it calls to men, Drink ye no longer of 
 the puddle, here are the crystal streams of a living fountain. 
 There is a delight in the very despising of impure delights ; as 
 St. Augustine exclaims, Quam suave est istis suavitatibus carere! 
 Hoio pleasant is it to want these pleasures ! But for such a change, 
 to have in their stead such delights, as that in comparison the 
 other deserve not the name ; to have such spiritual joy as shall 
 end in eternal joy; it is a wonder we hasten not all to choose this 
 joy, but it is indeed because we believe it not. 
 
 3. It is true, the godly are subject to great distresses and afflic- 
 tions ; but their joy is not extinguished by them, no, nor diminish- 
 ed neither, but often sensibly increased. When they have least 
 of the world's joy, they abound most in spiritual consolations, and 
 then relish them best. They find them sweetest, when their 
 taste is not depraved by earthly enjoyments. We rejoice in trib- 
 ulation, says St. Paul : and here our Apostle insists on that, 
 to verify the substance of this joy in the midst of the greatest 
 afflictions. 
 
 4. Spiritual grief, which seems most opposite to this spiritual 
 joy, exctudeth it not, for there is a secret delight and sweetness in 
 the tears of repentance, a balm in them that refreshes the soul ; 
 and even their saddest kind of mourning, viz., the dark times of 
 desertion, hath this in it, which is someway sweet, that those 
 mournings after their beloved, who absents himself, are a mark of 
 their love to him, and a true evidence of it. And then all these 
 spiritual sorrow.s, of what nature soever, are turned into spiritual 
 joy ; that is the proper end of them ; they have a natural tendency 
 that way. 
 
 Salvation. 
 
 Salvation expresses not only that which is negative, but implies 
 likewise positive and perfect happiness ; thus forgiveness of sins 
 is put for the whole nature of Justification frequently in Scripture. 
 It is more easy to say of this unspeakable happiness, what it is 
 not, than what it is. There is in it a full and final freedom from 
 
COMMENTARY ON PETER. 119 
 
 all annoyance ; all tears are wiped away, and their fountain is dried 
 up ; all feeling and fear, or danger, of any the least evil, either of 
 sin or punishment, is banished for ever ; there are no invasions of 
 enemies, no robbing or destroying in all this holy mountain, no 
 voice of complaining in the streets of the new Jerusalem. Here 
 it is at the best but interchanges of mornings of joy, with sad 
 evenings of weeping ; but there, there shall be no light, no need 
 of sun nor moon, For the glory of the Lord shall lighten it, and 
 the Lamb shall be the light thereof, Rev. xxi. 23. 
 
 Well may the Apostle (as he doth here throughout this Chap- 
 ter) lay this salvation to counterbalance all sorrows and persecu- 
 tions, and whatsoever hardships can be in the way to it. The 
 soul that is persuaded of this, in the midst of storms and tempests 
 enjoys a calm, triumphs in disgraces, grows richer by all its losses, 
 and by death itself attains this immortal life. 
 
 Happy are they who have their eye fixun upon this salvation, 
 and are longing and waiting for it ; who see so much of that 
 brightness and glory, as darkens all the lustre of earthly things to 
 them, and makes them trample upon those things which formerly 
 they admired and doated on with the rest of the foolish world. 
 Those things we account so much of, are but as rotten wood, or 
 glow-worms that shine only in the night of our ignorance and 
 vanity : so soon as the lightbeam of this salvation enters into the 
 soul, it cannot much esteem or affect anything below it, and if 
 those glances of it which shine in the word, and in the soul of a 
 Christian, be so bright and powerful, what then shall the full sight 
 and real possession of it be ? 
 
 The sufferings and glory of Christ the means of Salvation. 
 
 His suffering is the purchase of our salvation, and his glory is 
 our assurance of it; he as our head having triumphed, and being 
 crowned, makes us likewise sure of victory and triumph. His 
 having entered on the possession of glory, makes our hope certain. 
 This is his prayer, That where He is, there we may be also ; and 
 this is his o'vn assertion, The glory which thou gavest me, 1 have 
 given them, John xvii. 22, 24. This is his promise, Because I live 
 ye shall live also, John xiv. 19. Christ and the believer are one ; 
 this is that great mystery the Apostle speaks of, Ephes. v. 30. 
 Though it is a common known truth, the words and outside of it 
 obvious to all, yet none can understand it but they who indeed 
 partake of it. By virtue of that union, their sins were accounted 
 his, and Christ's sufferings are accounted theirs, and by conse- 
 quence, his glory, the consequent of his sufferings, is likewise 
 theirs. There is an indissoluble connexion betwixt the life of 
 Christ, and of a believer. Our life is hid with Christ in God; 
 and therefore while we remain there, our life is there, though hid, 
 
120 LEIGH-TON'S SELECT WORKS. 
 
 and when he who is our life shall appear, we likewise shall appear 
 with him in glory, Coloss. iii. 3, 4. Seeing the sufferings and 
 glory of our Redeemer are the main subject of the Gospel, and 
 the causes of our salvation, and of our comfortable persuasion of 
 it, it is a wonder that they are not more the matter of our thoughts. 
 Ought we not daily to consider the bitterness of that cup of wrath 
 he drank for us, and be wrought to repentance and hatred of sin, 
 to have sin imbittered to us by that consideration, and find the 
 sweetness of his love in that he did drink it, and by that, he deeply 
 possessed with love to him ?. These things we now and then speak 
 of, but they sink not into our minds, as our Saviour exhorts, 
 where he is speaking of those same sufferings. O ! that they 
 were engraven on our hearts, arid that sin were crucified in us, 
 and the world crucified to us, and we unto the world, by the cross 
 of Christ! Gal. vi. 14. 
 
 And let us be frequently considering the glory wherein he is, 
 and have our eye often upon that, and our hearts solacing and re- 
 freshing themselves frequently with the thoughts of that place, 
 and condition wherein Christ is, and where our hopes are, ere 
 long, to behold him : both to see his glory, and to be glorified with 
 him, is it not reason 1 Yea, it is necessary, it cannot be other- 
 wise, if our treasure, and Head be there, that our hearts be there 
 likewise, Matt. vi. 21 ; Coloss. iii. 1, 2. 
 
 Reliance on the Grace of Christ. 
 
 Free Grace being rightly apprehended, is that which stays the 
 heart in all estates, and keeps it from fainting, even in its saddest 
 times. What though there is nothing in myself but matter of sor- 
 row and discomfort, it cannot be otherwise ; it is not from myself 
 that I look for comfort at any time, but from my God and his free 
 grace. Here is comfort enough for all times : when I am at the 
 best, I ought not, I dare not, rely upon myself; when I am at the 
 worst, I may, and should rely upon Christ, and his sufficient grace. 
 Though I be the vilest sinner that ever came to him, yet I know 
 that he is more gracious than I am sinful: yea, the more my sin 
 is, the more glory will it be to his grace to pardon it ; it will ap- 
 pear the richer. Doth not David argue thus, Psal. xxv. J 1 : For 
 thy name's sake, O Lord, pardon mine iniquity, for it is very great. 
 But it is an empty fruitless notion of grace, to consider it only in * 
 the general, and in a wandering way : we are to look upon it par- 
 ticularly, as addressed to us ; and it is not enough that it comes 
 to us, in the message of him that brings it only to our ear, but, 
 that we may know what it is, it must come into us ; then it is ours 
 indeed. But if it come to us in the message only, and we send it 
 away again, if it shall so depart, we had better never have heard of 
 it ; it will leave a guiltiness behind it, that shall make all our sins 
 weigh much heavier than before. 
 
 \ 
 
COMMENTARY ON PETER. 121 
 
 Inquire whether you have entertained this grace or not ; whether 
 it be come to you, and into you, or not ; whether the kingdom of 
 God is within you, as our Saviour speaks, Luke xvii. 21. It is 
 the most woful condition that can be, not to be far from the king- 
 dom of God, and yet to fall short, and miss of it. The grace of 
 God revealed in the Gospel is entreating you daily to receive it 
 is willing to become yours, if you reject it not. Were your eyes 
 open^to behold the beauty and excellency of this grace, there woulo 
 need no deliberation ; yea, you would endure none. Desire your 
 eyes to be opened, and enlightened from above, that you may 
 know it, and your hearts opened, that you may be happy by re- 
 ceiving it. 
 
 The Prophets inquired and searched diligently : Duty of searching the 
 Scriptures. 
 
 Were the prophets not exempted from the pains of search and 
 inquiry, who had the spirit of God not only in a high measure, 
 but after a singular manner? How unbeseeming, then, are sloth- 
 fulness and idleness in us ! Whether is it, that we judge our- 
 selves advantaged with more of the Spirit than those holy men, or 
 that we esteem the doctrine and mysteries of salvation, on which 
 they bestowed so much of their labor, unworthy of ours? These 
 are both so gross, that we shall be loth to own either of them ; 
 and yet, our laziness and negligence in searching after these 
 things, seems to charge us with some such thought as one of 
 those. 
 
 You will say, This concerns those who succeed to the work of 
 the Prophets" and Apostles in ordinary, the ministers of the Gos- 
 pel. And it doth indeed fall first upon them. It is their task in- 
 deed to be diligent, and, as the Apostle exhorts his Timothy, to 
 attend on reading, 1 Tim. iv. 13; but, above all, to study to have 
 much experimental knowledge of God and his Son Jesus Christ, 
 and for this end, to disentangle and free themselves, as much as is 
 possible, from lower things, in order to the search of heavenly 
 mysteries. Prov. xviii. 1. As they are called angels, so ought 
 they to be, as much as they can attain to it, in a constant nearness 
 unto God, and attendance on him, like unto the angels, and to 
 look much into these things as the angels here are said to do ; to 
 endeavor to have their souls purified from the affections of sin, 
 that the light of Divine truth may shine clear in them, and 
 not be fogged, and misted with filthy vapors ; to have the impres- 
 sions of God clearly written in their breasts, not mixed and blur- 
 red with earthly characters ; seasoning all their readings and 
 common studies with much prayer, and divine meditation. They 
 who converse most with the king, and are inward with him, know 
 most of the affairs of state, and even the secrets of them, which 
 11 
 
122 
 
 are hid from others : and certainly those of God's messengers who 
 are oftenest with himself, cannot but understand their business 
 best, and know most of his meaning, and the affairs of his king- 
 dom ; and to that end it is confessed, that singular diligence is 
 required in them. But seeing the Lord hath said without excep- 
 tion, that His secret is with them that fear him, Psalm xxv. 14, 
 and that he will reveal Himself and his saving truths to those that 
 humbly seek them ; do not any of you to yourselves so much inju- 
 ry, as to debar yourselves from sharing in your measure of the 
 search of these things, which were the study of the prophets, and 
 which by their study and publishing them, are made the more 
 accessible and easy to us. Consider that they do concern us uni- 
 versally, if we would be saved ; for it is salvation here that they 
 studied. Search the Scriptures, says our Saviour, John v. 39, 
 and that is, the motive, if there can be any that may be thought in 
 reason pressing enough, or if we do indeed think so, For in them 
 ye think to have eternal life. And it is there to be found : Christ 
 is this salvation and this eternal life. And he adds further, It is 
 they (these Scriptures) that testify of me. These are the golden 
 mines in which alone the abiding treasures of eternity are to be 
 found, and therefore worthy all the digging and pains we can be- 
 stow on them. 
 
 Unto whom it was revealed, that not unto themselves, but unto us they did 
 minister the things which are now reported unto you by them that have 
 preached the Gospel unto you with the Holy Ghost sent down from heaven ; 
 which things the angels desire to look into. 
 
 The Prophets knew well that the things they prophesied were 
 not to be fulfilled in their own times, and therefore in their 
 prophesying concerning them, though both themselves and the 
 people of God who were contemporary with them did reap the 
 comfort of that doctrine, and were by faith partakers of the same 
 salvation, and so it was to themselves as well as of us, yet in re- 
 gard of the accomplishment, they knew it was not to themselves, 
 it was not to be brought to pass in their days ; and therefore, 
 speaking of the glory of Christ's kingdom, they often foretel it for 
 the latter days, as their phrase is. And as we have the things 
 they prophesied of, so we have this peculiar benefit of their pro- 
 phecies, that their suiting so perfectly with the event and perform- 
 ance, serves much to confirm our Christian faith. 
 
 There is a foolish and miserable way of verifying this expres- 
 sion, men ministering the doctrine of salvation to others and 
 not to themselves ; carrying it in all their heads and tongues, and 
 none of it in their hearts ; not hearing it even while they preach 
 it ; extending the bread of life to others, and eating none of it 
 themselves. And this the Apostle says, that he was most careful 
 to avoid > and therefore dealt severely with his body, that it might 
 
COMMENTARY ON PETER. 123 
 
 not in this way endanger his soul. I beat down my body, says he, 
 and keep it in subjection, lest when I have preached to others, I my* 
 self should be a cast-away, 1 Cor. ix. 27. It is not in this sense, 
 that the prophets ministered toothers, and not to themselves. No, 
 they had joy and comfort in the very hopes of the Redeemer to 
 come, and in the belief of the things which any others had spoken, 
 and which themselves spake concerning him. And thus the true 
 preachers of the Gospel, though their ministerial gifts are for the 
 use of others, yet that salvation which they preach, they lay hold 
 on and partake of themselves; as your boxes, wherein perfumes 
 are kept for garments and other uses, are themselves perfumed by 
 keeping them. 
 
 We see how the prophets ministered it as the never-failing con- 
 solation of the Church in those days, in all their distresses. It is 
 wonderful when they are foretelling either the sorrows and afflic- 
 tions, or the temporal restoration and deliverances of that people 
 of the Jews, what sudden outleaps they will make, to speak of the 
 kingdom of Jesus Christ and the days of the Gospel, insomuch 
 that he who considers not the spirit they were moved by, would 
 think it were incoherence and impertinency ; but they knew well 
 what they meant, that those news were never unseasonable, nor 
 beside the purpose ; that the sweetness of those thoughts, viz. 
 the consideration of the Messiah, was able (to such as believed) 
 to allay the bitterest distresses, and that the great deliverance He 
 was to work, was the top and sum of all deliverances. Thus their 
 prophecies of Him were present comfort to themselves and other 
 believers then : and further, were to serve for a clear evidence of 
 the Divine truth of those mysteries in the days of the Gospel, in 
 and after their fulfilment. 
 
 This sweet stream of their doctrine did, as the rivers, make its 
 own banks fertile and pleasant as it ran by, and flowed still for- 
 ward to after ages, and by the confluence of more such prophecies 
 grew greater as it went, till it fell in with the main current of the 
 Gospel in the New Testament, both acted and preached by the 
 Great Prophet himself whom they foretold as to come, and record- 
 ed by his Apostles and evangelists, and thus united into one river, 
 clear as crystal. This doctrine of salvation in the Scriptures hath 
 still refreshed the city of God, his church under the Gospel, and 
 gtill shall do so, till it empty itself into the ocean of eternity. 
 
 The first discovery we have of this stream nearest its source, the 
 eternal purpose of Divine mercy, is in that promise which the 
 Lord himself preached in few words to our first parents, who had 
 newly made themselves and their race miserable ; The seed of the 
 woman shall break the head of the serpent, Gen. iii. 15. 
 
 The agreement of the predictions of the Prophets with the 
 things themselves, and the preaching of the Apostles following, 
 (the other kind of men employed in this salvation,) make up one 
 
124 LEIGHTON'S SELECT WORKS. 
 
 organ, or great instrument, tuned by the same hand, and sound- 
 ing by the same breath of the Spirit of God ; and that is express* 
 ed here, as the common authority of the doctrine in both, and the 
 cause of their harmony and agreement in it. 
 
 Which things the Angels desire to look into. 
 
 All these extraordinary gifts of the Holy Ghost, the calling of 
 prophets and apostles and evangelists , and the^ordinary ministry of 
 the Gospel by pastors and teachers, tend to that great design 
 which God hath in building his church, in making up that great 
 assembly of all the the elect, to enjoy and praise him for all eter- 
 nity, Eph. iv. 11. For this end he sent his Son, out of his bosom, 
 and for this end he sends forth his messengers to divulge that sal- 
 vation which his Son hath wrought, and sends down his Spirit 
 upon them, that they may be fitted for so high a service. Those 
 cherubim wonder how guilty man escapes their flaming swords, 
 and re-enters paradise. The angels see that their companions 
 who fell are not restored, but behold their room filled up with the 
 spirits of just men, and they envy it not: Which mystery the an- 
 gels desire to look into ; and this is added in the close of these 
 words for the extolling of it. 
 
 The angels look upon what they have seen already fulfilled with 
 delight and admiration, and what remains, namely, the full ac- 
 complishment of this great work in the end of time, they look 
 upon with desire to see it finished ; it is not a slight glance they 
 take of it, but they fix their eyes and look steadfastly on it, viz., 
 that mystery of godliness, God manifested in the flesh; and it is 
 added, seen of angels, 1 Tim. iii. 16. 
 
 The word made flesh, draws the eyes of those glorious spirits, 
 and possesses them with wonder to see the Almighty Godhead 
 joined with the weakness of a man, yea, of an infant. He that 
 stretcheth forth the heavens bound up in swaddling clothes ! and to 
 surpass all the wonders of his life, this is beyond all admiration, 
 that the Lord of life was subject to death, and that his love to re- 
 bellious mankind moved him both to take on and lay down that 
 life. 
 
 It is no wonder Uie angels admire these things, and delight to 
 look upon them : but it is strange that we do not so. They view 
 them steadfastly, and we neglect them : either we consider them 
 not at all, or give them but a transient look, half an eye. That 
 which was the great business of the Prophets and Apostles, both 
 for their own times, and to convey them to us, we regard not ; 
 and turn our eyes to foolish wandering thoughts which angels are 
 ashamed at. They are not so concerned in this great mystery as 
 we are ; they are but mere beholders, in comparison of us, yea, 
 they seem rather to be losers some way, in that our nature, in it- 
 
COMMENTARY ON PETER. 125 
 
 self inferior to theirs, is in Jesus Christ exalted above theirs, Heb. 
 ii. 16. We bow down to the earth, and study, and grovel in it, 
 rake into the very bowels of it, and content ourselves with the out- 
 side of Me unsearchable riches of Christ, and look not within it; 
 but they, having no will nor desire but for the glory of God, being 
 pure flames of fire burning only in love to him, are no less delight- 
 ed than amazed with the bottomless wonders of his wisdom and 
 goodness shining in the work of our redemption. 
 
 It is our shame and folly, that we lose ourselves and our thoughts 
 in poor childish things, and trifle away our days we know not how, 
 and let these rich mysteries lie unregarded. They look up upon 
 the Deity in itself with continual admiration ; but then they look 
 down to this mystery as another wonder. We give them an ear in 
 public, and in a cold formal way stop conscience's mouth with 
 some religious performances in private, and no more ; but to have 
 deep and frequent thoughts and to be ravished in the meditation 
 of our Lord Jesus, once on the cross, and now in glory, how 
 few of us are acquainted with this ! 
 
 We see here excellent company, and examples not only of the 
 best of men that have been, we have them for fellow-servants and 
 fellow students, but, if that can persuade us, we may all study the 
 same lesson with the very angels, and have the same thoughts with 
 them. This the soul doth, which often entertains itself with the 
 delightful admiration of Jesus Christ and the redemption he hath 
 wrought for us. 
 
 At the revelation oi Jesus Christ. 
 
 It is termed a day of revelation, a revelation of the jmt judg- 
 ment of God, Rom. ii. 5. And thus it would be to all, were it 
 not that it is withal the revelation of Jesus Christ; therefore is it 
 a day of grace, all light and blessedness to them who are iii him, 
 because they shall appear in him, and if he be glorious, they shall 
 not be inglorious and ashamed. Indeed were our secret sins then 
 to be set before our own eyes, in their most affrighted visage, and 
 to be set open to the view of angels and men, and to the eye of 
 Divine justice, and we left alone so revealed, who is there that 
 could gather any comfort, and would not rather have their thoughts 
 filled with horror at the remembrance and expectation of that day ? 
 And thus indeed all unbelieving and ungodly men may look upon 
 it, and find it terrible ; but to those who are shadowed under the 
 robe of righteous Jesus, yea, who are made one with him, and 
 shall partake of his glory in his appearing, it is the sweetest, the 
 most comfortable thought that their souls can be entertained and 
 possessed withal, to remember this glorious revelation of their 
 Redeemer. 
 
 It is their great grief here, not that themselves are hated and 
 
126 LEIGHTON'S SELECT WORKS. 
 
 vilified, but that their Lord Jesus is so little known, and therefore 
 so much despised in the world. He is vailed and hid from the 
 world. Many nations acknowledge him not at all ; and many of 
 those that do in word confess, yet in deed deny him. Many that 
 have a form of godliness, do not only want, but mock and scoff at 
 the power of it ; and to such Christ is not known, his excellencies 
 are hid from their eyes. Now this glory of their Lord being pre- 
 cious to them that love him, they rejoice much in the considera- 
 tion of this, that there is a day at hand, wherein he shall appear 
 in his brightness and full of glory to all nations, and all shall be 
 forced to acknowledge him ; it shall be without doubt and un- 
 questioned to all, that he is the Messiah, the Redeemer, the Judge 
 of the World. 
 
 Difference between Faith and Hope. 
 
 The difference of these two graces, faith and hope, is so small, 
 that the one is often taken for the other in Scripture ; it is but a 
 different aspect of the same confidence, faith apprehending the 
 infallible truth of those Divine promises of which hope doth assur- 
 edly expect the accomplishment, and that is their truth ; so that 
 this immediately results from the other. This is the anchor fixed 
 within the vail, which keeps the soul firm against all the toss- 
 ings on these swelling seas, and the winds and tempests that arise 
 upon them, The firmest thing in this inferior world is a believing 
 soul. 
 
 Faith establishes the heart on Jesus Christ, and hope lifts it up, 
 being on that rock, over the head of all intervenient dangers,, 
 crosses, and temptations, and sees the glory and happiness that 
 follow after them. 
 
 Habitual Hope, and the way to attain it. 
 
 This exercise of hope, as I conceive, is not only to have the , 
 
 habit of it strong in the soul, but to act it often, to be often turning 
 
 that way, to view that approaching day of liberty : Lift up your\ 
 
 heads, "for the day of your redemption draweth nigh. Luke xxi. 
 
 28. Where this hope is often acted, it will grow strong, as all 
 
 habits do ; and where it is strong, it will work much, and delight 
 
 to act often, and will control both the doublings and the other 
 
 many impertinent thoughts of the mind, and force them to yield 
 
 the place to it. Certainly they who long much for that coming 
 
 of Christ, will often look up to it. We are usually hoping after 
 
 other things, which do but offer themselves to draw us after them, 
 
 and to scorn us. What are the breasts of most of us, but so 
 
 many nests of foolish hopes and fears intermixed, which entertain 
 
 us day and night, and steal away our precious hours from us, that 
 
 might be laid out so gainfully upon the wise and sweet thoughts 
 
 \ 
 
COMMENTARY ON PETER, 127 
 
 of eternity, and upon the blessed and assured hope of the coming 
 
 of our beloved Saviour 1 
 
 * * * * * 
 
 If you would have much of this, call off your affections from 
 other things, that they may be capable of much of it. The same 
 eye cannot both look up to heaven and down to earth at the same 
 time. The more your affections are trussed up, and disentangled 
 from the world, the more expedite and active will they be in this 
 hope : the more sober they are, the less will they fill themselves 
 with the coarse delights of earth, the more room will there be in 
 them, and the more they shall be filled with th'is hope. It is great 
 folly in our spiritual warfare to charge ourselves superfluously. 
 The fulness of one thing hinders the receiving and admittance of 
 any other, especially of things so opposite as these fulnesses are. 
 Be not drunk with wi?ie, wherein is excess, but be ye Jilled with the 
 Holy Ghost, saith the Apostle, Ephes. v. 18. That is a brutish 
 fulness, which makes a man no man ; this Divine fulness makes 
 him more than a man ; it were happy to be so filled with this, as 
 that it might be called a kind of drunkenness, as it was with the 
 Apostles, Acts ii. 
 
 Gird up the loins of your Minds, be sober, and hope to the end. 
 
 As the Apostle says, Gird up the loins of your mind, so it is to 
 be understood, let your minds be sober, all your affections inward- 
 ly attempered to your spiritual condition, not glutting yourselves 
 with fleshy and perishing delights of any kind ; for the more you 
 take in of these, the less you shall have of spiritual comfort and 
 of this perfect hope. They that pour out themselves upon present 
 delights, look not like strangers here, and hopeful expectants of 
 another life and better pleasures. 
 
 And certainly, the Captain of our salvation will not own them 
 for his followers, who lie down to drink of these waters, but only 
 such as in passing take of them with their hand. As excessive 
 eating or drinjdng both makes the body sickly and lazy, fit for 
 nothing but sleep, and besots the mind, as it cloys up with filthy 
 crudities the way through which the spirit should pass, bemiring 
 them, and making them move heavily, as a coach in a deep way ; 
 thus doth all immoderate use of the world, and its delights, wrong 
 the soul in its spiritual condition, makes it sickly and feeble, full 
 of spiritual distempers and inactivity, benumbs the graces of the 
 Spirit, and fills the soul with sleepy vapours, makes it grow secure 
 and heavy in spiritual exercises, and obstructs the way and motion 
 of the Spirit of God, in the soul. Therefore, if you would be 
 spiritual, healthful, and vigorous, and enjoy much of the consola- 
 tions of Heaven, be sparing and sober in those of the earth, and 
 what you abate of the one, shall be certainly made up in the other. 
 
128 LEIGHTON'S SELECT WORKS. 
 
 Health, with a good constitution of body, is more a constant, 
 permanent pleasure, than that of excess and a momentary pleasing 
 of the palate : thus, the comfort of this hope is a more refined and 
 more abiding contentment, than any that is to be found in the 
 passing enjoyments of this world ; and it is a foolish bargain to 
 exchange a drachm of one for many pounds of the other. Con- 
 sider how pressingly the Apostle St. Paul reasons, 1 Cor. ix. 25, 
 And every man that striveth for the mastery, is temperate in all 
 things. And take withal our Saviour's exhortation : Be sober and 
 watch, for ye know not at what hour your Lord will cotne. Matt. 
 
 xxv. 13. 
 
 ***** 
 
 The custom of those countries was, that wearing long (jarments, 
 they trussed them up for work or a journey. Chastity is indeed 
 a Christian grace, and a great part of the soul's freedom and spir- 
 itualness, and fits it much for Divine things, yet I think it is 
 not so particularly and entirely intended in this expression, as 
 St. Jerome arid others take it ; for though the girding of the loins 
 seemed to them to favor that sense, it is only an allusion to the 
 manner of girding up which was then used ; and besides, the 
 Apostle here- makes it clear that he meant somewhat else; for he 
 says, The loins of your minds. Gather up your affections that 
 they hang not down to hinder you in your race, and so, in your 
 hopes of obtaining; and do not only gather them up, but tie them 
 up, that they fall not down again, or if they do, be sure to gird 
 them straiter than before. Thus be still as men prepared for a 
 journey, tending to another place. This is not our home, nor the 
 place of our rest : therefore our loins must be still girt up, our 
 affections kept from training and dragging down upon the earth. 
 
 Men who are altogether earthly and profane, are so far from 
 girding up the loins of their mind, that they set them wholly 
 downwards. The very highest part of their soul is glued to the 
 earth, and they are daily partakers of the serpent's curse, they go 
 on their belly and eat the dust : they mind earthly things. Phil, 
 iii. 19. Now this disposition is inconsistent with grace ; but they 
 that are in some measure truly godly, though they grovel not so, 
 yet may be somewhat guilty of suffering their affections to fall too 
 low, that is, to be too much conversant with vanity, and further 
 engaged than is meet, to some things that are worldly ; and by 
 this means they may abate of their heavenly hopes, and render 
 them less perfect, less clear and sensible to their souls. 
 
 And because they are most subject to take this liberty in the 
 fair and calm weather of prosperity, God doth often wisely and 
 mercifully cause rough blasts of affliction to arise upon them, to 
 make them gather their loose garments nearer to them, and gird 
 them closer. 
 
 Let us then remember our way, and where we are, and keep 
 
COMMENTARY ON PETER. 129 
 
 our garments girt up, for we walk amidst thorns and briers which, 
 if we let them down, will entangle and stop us, and possibly tear 
 our garments. We walk through a world where there is much 
 mire of sinful pollutions, and therefore it cannot but defile them ; 
 and the crowd we are among will be ready to tread on them, yea, 
 our own feet may be entangled in them, and so make us stumble, 
 and possibly fall. Our only safest way is to gird up our affections 
 
 wholly. 
 
 # # * # # 
 
 This is the place of our trial and conflict, but the place of our 
 rest is above. We must here have our loins girt, but when we 
 come there, we may wear our long white robes at their full length 
 without disturbance, for there is nothing there but peace, and 
 without danger of defilement, for no unclean thing is there, yea 
 the streets of that new Jerusalem are paved with gold. To Him 
 then, who hath prepared that city for us, let us ever give praise. 
 
 As obedient children, not fashioning yourselves according to the former lusts, 
 in your ignorance ; but as he \\ho hath called you is holy, so be ye holy 
 in all manner of conversation. 
 
 There is no doctrine in the world either so pleasant or so pure 
 as that of Christianity : it is matchless, both in sweetness and 
 holiness. The faith and hope of a Christian have in them an 
 abiding precious balm of comfort ; but this is never to be so lavish- 
 ed away, as to be poured into the puddle of an impure conscience: 
 no, that were to lose it unworthily. As many as have this hope 
 purify themselves, even as he is pure. 1 John iii. 3. Here they 
 are commanded to be holy as He is holy. Faith first purifies the 
 heart, (Acts xv. 9,) empties it of the love of sin, and then fills it 
 with the consolation of Christ and the hope of glory. 
 
 It is a foolish misgrounded fear, and such as argues inexperi- 
 ence of the nature and workings of Divine grace, to imagine that 
 the assured hope of salvation will beget un holiness and presump- 
 tuous boldness in sin, and that therefore the doctrine of that 
 assurance is a doctrine of licentiousness. Our Apostle, we see, 
 is not so sharp-sighted as these men think themselves ; he appre- 
 hends no such matter, but indeed supposes the contrary as un- 
 questionable ; he takes not assured hope and holiness as enemies, 
 but joins them as nearest friends : hope perfectly and be holy. 
 
 They are mutually strengthened and increased each by the 
 other. The more assurance of salvation, the more holiness, the 
 more delight in it, and study of it, as the only way to that end. 
 And as labor is most pleasant when we are made surest it shall 
 not be lost, nothing doth make the soul so nimble and active in 
 obedience as this oil of gladness, this .assured hope of glory. 
 Again, the more holiness there is in the soul, the clearer always 
 is this assurance ; as we see the face of the heavens best, when 
 
130 
 
 there are fewest clouds. The greatest affliction doth not damp 
 this hope so much as the smallest sin ; yea, it may be the more 
 lively and sensible to the soul by affliction ; but by sin it always 
 suffers loss, as the experience of all Christians does certainly 
 teach them. 
 
 The unconverted heart subject to the lusts of ignorance. 
 
 The soul of man unconverted, is no other than a den of impure 
 lusts, wherein dwell pride, uncleanness, avarice, malice, &,c., 
 just as Babylon is described, Rev. xviii. 2, or as Isai. xiii. 21. 
 Were a man's eyes opened, he would as much abhor to remain 
 with himself in that condition as to dwell in a house full of snakes 
 and serpents, as St. Austin says. And the first part of conver- 
 sion is at once to rid the soul of these noisome inhabitants ; for 
 there is no one at all found naturally vacant and free from them. 
 Thus the Apostle here expresses of the believers to whom he 
 wrote, that these lusts were theirs before, in their ignorance. 
 
 There is a truth implied in it, viz., that all sin arises from some 
 kind of ignorance, or, at least, from present inadvertence and in- 
 consideration, turning away the mind from the light; which there- 
 fore, for the time, is as if it were not, and is all one with ignor- 
 ance in the effect, ana therefore the works of sin are all called 
 works of darkness ; for were the true visage of sin seen by a full 
 light, undressed and unpainted, it were impossible, while it so ap- 
 peared, that any one soul could be in love with it ; it would rather 
 fly it, as hideous and abominable. But because the soul unre- 
 newed is all darkness, therefore it is all lust and love of sin ; there 
 is no order in it, because no light. As at the first in the world, 
 confusion and darkness went together, and darkness was upon the 
 face of the deep, it is so in the soul ; the more ignorance, the more 
 abundance of lusts. 
 
 That light which frees the soul, and rescues it from the very 
 kingdom of darkness, must be somewhat beyond that which nature 
 can attain to. All the light of philosophy, natural and moral, is 
 not sufficient, yea, the very knowledge of the law, severed from 
 Christ, serves not so to enlighten and renew the soul, as to free it 
 from the darkness or ignorance here spoken of; for our Apostle 
 writes to Jews who knew the law, and were instructed in it before 
 their conversion, yet he calls those times, wherein Christ was un- 
 known to them, the times of their ignorance. Though the stars 
 shine never so bright and the moon with them in its full, yet they 
 do not altogether make it day ; still it is night till the sun appear. 
 Therefore the Hebrew doctors, upon that word of Solomon's Van- 
 ity of vanities , all is vanity, say, Vana etiam lex, donee venerit 
 Messias : Vain even the law, until Messiah come. Therefore of 
 Mm Zacharias says, The day-spring from on high hath visited us^ 
 
 
COMMENTARY ON PETER. 131 
 
 to give light to them that sit in darkness and in the shadow of 
 death, and to guide our feet into the way of peace, Luke i. 78, 79. 
 
 A natural man may attain to very much acquired knowledge of 
 the doctrine of Christ, and may discourse excellently of it, and 
 yet still his soul be in the chains of darkness, fast locked up under 
 the ignorance here mentioned, and so he may be still of a carnal 
 mind, in subjection to these lusts of ignorance. 
 
 The saving light of faith, is a beam of the Sun of Righteousness. 
 himself, that he sends into the soul, by which he makes it discern 
 his incomparable beauties, and by that sight alienates it from all 
 those lusts and desires, which do then appear to be what indeed 
 they are, vileness and filthiness itself, making the soul wonder at 
 itself, how it could love such base trash so long, and fully resolve 
 now on the choice of Jesus Christ, the chief among ten thousands, 
 Cant. v. 10, yea, the fairest of the children of men, Psal. xlv. 2, 
 for that he is withal the only begotten Son of God, the brightness 
 of the Father's glory, and the express image of his person, Heb. 
 i. 3. 
 
 The soul once acquainted with him, can, with disdain, turn off 
 all the base solicitations and importunities of sin, and command 
 them away that formerly had command over it, though they plead 
 former familiarities and the interest they once had in the heart of 
 the Christian before it was enlightened and renewed. He can 
 well tell them, after his sight of Christ, that it is true, while he 
 knew no better pleasures than they were, he thought them lovely 
 and pleasing, but that one glance of the face of Jesus Christ hath 
 turned them all into extreme blackness and deformity ; that so 
 soon as ever Christ appeared to him, they straightway lost all their 
 credit and esteem in his heart, and have lost it forever ; they need 
 never look to recover it any more. 
 
 Be ye holy, for I am holy. 
 
 Of all children, the children of God are the most obliged to 
 obedience, for he is both the wisest and the most loving of Fa- 
 thers. And the sum of all his commands is that which is their 
 glory and happiness, that they endeavor to be like him, to resem- 
 ble their heavenly Father. Be ye perfect, as your heavenly Fa- 
 ther is perfect, says our Saviour, Matt. v. 48. And here the 
 Apostle is citing out of the Law : Be ye holy for I am holy , Levit. 
 xi. 44. Law and Gospel agree in th^s. Again : children who 
 resemble their fathers, as they grow up in years, they grow the 
 more like to them , thus the children of God do increase in their 
 resemblance, and are daily more and more renewed after his image. 
 There is in them an innate likeness by reason of his image im- 
 pressed on them in their first renovation, and his Spirit dwelling 
 within them ; and there is a continual increase of it arising from 
 
132 LEIGHTON'S SELECT WORKS. 
 
 their pious imitation and study of conformity, which is here ex- 
 horted to. 
 
 The imitation of vicious men and the corrupt world is here for- 
 bidden. The imitation of men's indifferent customs is base and 
 servile ; the imitation of the virtues of good men is commendable ; 
 but the imitation of this highest pattern, this primitive goodness, 
 the most holy God, is the top of excellency. It is well said, Summa 
 religionis est imitari quern colis : The essence of religion consists 
 in the imitation of Him we worship. All of us offer Him some 
 kind of worship, but few seriously study and endeavor this blessed 
 conformity. 
 
 There is unquestionably among those who profess themselves 
 the people of God, a select number who are indeed his children, 
 and bear his image both in their hearts and in their lives; this 
 impression of holiness is on their souls and their conversation ; 
 but with the most, a name anda form of godliness are all they 
 have for religion. Alas ! we speak of holiness, and we hear of it, 
 and it may be we commend it, but we act it not ; or, if we do, it 
 is but an acting of it, in the sense in which the word is often taken 
 for a personated acting, as on a stage in the sight of men ; not as 
 in the sight of our lovely God, lodging it in our hearts, arid from 
 thence diffusing it into all our actions. A child is truly like his 
 father, when not only his visage resembles him, but still more so 
 his mind and inward disposition ; thus are the true children of 
 God like their heavenly Father in their words and in their actions, 
 but most of all in heart. 
 
 Tt is no matter though the profane world (which so hates God 
 that it cannot endure his image) do mock and revile ; it is thy 
 honor to be, as David said, (2 Sam. vi. 22) thus more vile, in 
 growing still more like unto Him in holiness. What though the 
 polite man count thy fashion a little odd and too precise, it is be- 
 cause he knows nothing above that model of goodness which he 
 hath set himself, and therefore approves of nothing beyond it ; he 
 knows not God, and therefore does not discern and esteem what is 
 most like him. When courtiers come down into the country, the 
 common homebred people possibly think their habit strange, but 
 they care not for that, it is the fashion at court. What need, 
 then, that the godly should be so tcnder-foreheaded, as to be put 
 out of countenance because the world looks on holiness as a sin- 
 gularity '? it is the only fashion in the highest court, yea, of the 
 King of kings himself. 
 
 As it will raise our endeavor high, to look on the highest pat- 
 tern, so it will lay our thoughts low concerning ourselves. Men 
 compare themselves with men, and readily with the worst, and 
 flatter themselves with that comparative betterness. This is not 
 the way to see our spots, to look into the muddy streams of pro- 
 fane men's lives ; but look into the clear fountain of the word, 
 
COMMENTARY ON PETER. 133 
 
 and there we may both discern and wash them. Consider the in- 
 finite holiness of God, and this will humble us to the dust. When 
 Isaiah saw the glory of the Lord, and heard the Seraphim cry, 
 Holy, holy, holy, he cried out of his own and the people's unholi- 
 ness, Woe is me, for lam undone, for I am a man of unclean lips, 
 and I dwell in the midst of a people of unclean lips ; for mine eyes 
 have seen the King, the Lord of Hosts. Chap vi. 3, 4. 
 
 THE HOLT FEAR OF GoD. 
 
 Pass the time of your sojourning here in Fear. 
 
 It were superfluous to insist on the defining of this passion of 
 fear, and the manifold distinctions of it, either with philosophers 
 or divines. The fear here recommended, is, out of question, a 
 holy self-suspicion and fear of offending God, which may not only 
 consist with assured hope of salvation, and with faith, and love, 
 and spiritual joy, but is their inseparable companion ; as all di- 
 vine graces are linked together, (as the heathens said of their 
 three graces,) and, as they dwell together, they grow or decrease 
 together. The more a Christian believes, and loves, and rejoices 
 in the love of God, the more unwilling surely he is to displease 
 him, and if in danger of displeasing him, the more afraid of it; 
 and on the other side, this fear being the true principle of a wary 
 and holy conversation, fleeing sin, and the occasions of sin, and 
 temptations to it,- and resisting them when they make an assault, 
 is as a watch or guard that keeps out the enemies and disturbers 
 of the soul, and so preserves its inward peace, keeps the assurance 
 of faith and hope unmolested, and that joy which they cause, and 
 the intercourse and societies of love betwixt the soul and her be- 
 loved, uninterrupted ; all which are most in danger when this fear 
 abates and falls to slumbering; for then, some notable sin or other 
 is ready to break in and put all into disorder, and for a time make 
 those graces, and the comfort of them to present feeling, as much 
 to seek as if they were not there at all. 
 
 No wonder, then, that the Apostle, having stirred up his Chris- 
 tian brethren, whatsoever be their estate in the world, to seek to 
 be rich in those jewels of faith, and hope, and love, and spiritual 
 joy, and then, considering that they travel amongst a world of 
 thieves and robbers, no wonder, I say, that he adds this, advises 
 them to give those their jewels in custody, under God, to this 
 trusty and watchful grace of godly fear ; and having earnestly ex- 
 horted them to holiness, he is very fitly particular in this fear, 
 which makes up so great a part of that holiness, that it is often in 
 Scripture named for it all. 
 
 Solomon calls it the beginning or the top of wisdom, Prov. xv. 
 33: the word signifies both, and it is' both. The beginning of it, 
 is the beginning of wisdom, and the progress and increase of it 
 12 
 
134 LEIGHTON'S SELECT WORKS. 
 
 is the increase of wisdom. That hardy rashness which many ac- 
 count valor, is the companion of ignorance ; and of all rashness, 
 boldness to sin is the most witless and foolish. There is in this, 
 as in all fear, an apprehension of an evil whereof we are in dan- 
 ger. The evil is sin, and the displeasure of God and punishment 
 following upon sin. The godly man judgeth wisely, as the truth 
 is, that sin is the greatest of evils, and the cause of all other evils ; 
 it is a transgression of the just law of God, and so a provocation 
 of His just anger, and the cause of those punishments, temporal, 
 spiritual, and eternal, which he inflicts. And then, considering 
 how mighty He is to punish, considering both the power and the 
 reach of his hand, that it is both most heavy and unavoidable; all 
 these things may and should concur to the working of this fear. 
 
 There is, no doubt, a great difference betwixt those two kinds 
 of fear that are usually differenced by the names of servile and 
 filial fear ; but certainly, the most genuine fear of the sons of 
 God, who call him Father, doth not exclude the consideration of 
 his justice and of the punishment of sin which his justice inflicts. 
 We see here, it is used as the great motive of this fear, that He 
 judgeth every man according to Ms works. And David in that 
 Psalm wherein he so much breathes forth those other sweet affec- 
 tions of love, and hope, and delight in God arid in his word, yet 
 expresseth this fear even of the justice of God : My flesh trembleth 
 for fear of thee, and I am afraid of thy judgments. Psal. cxix. 
 120. The flesh is to be awed by Divine judgments, though the 
 higher and surer part of the soul is strongly and freely tied with 
 the cords of love. Temporal corrections, indeed, they fear not so 
 much in themselves, as that impression of wrath that may be upon 
 them for their sins. Psal. vi, 1. That is the main matter of their 
 fear, because their happiness is in His love, and the light of His 
 countenance, that is their life. They regard not how the world 
 looks upon them ; they care not who frown, so He smile on them ; 
 because no other enemy nor evil in the world can deprive them of 
 this, but their own sin, therefore that is what they fear most. 
 
 As the evil is great, so the Christian hath great reason to fear 
 in regard of his danger of it, considering the multitude, strength, 
 and craft of his enemies, and his own weakness and unskilful- 
 ness to resist them. And his sad experience in being often foiled, 
 teacheth him that it is thus ; he cannot be ignorant of it ; he finds 
 how often his own resolutions and purposes deceive him. Cer- 
 tainly, a godly man is sometimes driven to wonder at his own 
 frailty and inconstancy. What strange differences will be betwixt 
 him and himself: how high and how delightful at some times are 
 his thoughts of God and the glory of the life to come ; and yet, 
 how easily at another time base temptations will bemire him, or, at 
 the least molest and vex him ! And this keeps him in a continual 
 fear, and that fear in continual vigilancy and circumspectness. 
 
COMMENTARY ON PETER. 135 
 
 When he looks up to God, and considers the truth of his promises, 
 and the sufficiency of his grace and protection, and the almighty 
 strength of his Redeemer, these things fill his soul with confi- 
 dence and assurance ; but when he turns his eye downward again 
 upon himself, and finds so much remaining corruption within, and 
 so many temptations, and dangers, and adversaries without, this 
 forces him jiot only to fear, but to despair of himself; and it 
 should do so, that his trust in God may be the purer and more en- 
 tire. That confidence in God will not make him secure and pre- 
 sumptuous in himself, nor that fear of himself make him diffident 
 of God. This fear is not opposite to faith, but high-mindedness 
 and presumption are. See Rom. xi. 20. To a natural man, it 
 would seem an odd kind of reasoning that of the apostle, Phil, ii 
 12, ,13 : It is God that workcth in you to will and to do of his good 
 pleasure: therefore, (would he think) you may save labor, you 
 may sit still, and not work, or, if you work, you may work fear- 
 lessly, being so sure of His help : but the apostle is of another 
 mind ; his inference is, Therefore, work out your own salvation, 
 and work it with fear and trembling. 
 
 But he that hath assurance of salvation, why should he fear? 
 If there is truth in his assurance, nothing can disappoint him, not 
 sin itself. It is true ; but it is no less true, that if ye do not fc^r 
 to sin, there is no truth in his assurance : it is not the assurance 
 of faith, but the mispersuasion of a secure and profane mind. 
 Suppose it so, that the sins of a godly man cannot be such as to 
 cut him short of that salvation whereof he is assured ; yet they 
 may be such as for a time will deprive him of that assurance, and 
 not only remove the comfort he hath in that, but let in horrors 
 and anguish of conscience in its stead. Though a believer is 
 freed from hell, (and we may overstrain this assurance, in our doc- 
 trine, beyond what the soberest and devoutest men in the world 
 can ever find in themselves, though they will not trouble them- 
 selves to contest and dispute with them that say they have it,) so 
 that his soul cannot come there : yet some sins may bring as it 
 were a hell into his soul for a time, and this is reason enough for 
 any Christian in his right wits to be afraid of sin. No man would 
 willingly hazard himself upon a fall that may break his leg, or 
 some other bone ; though he could be made suie that he should not 
 break his neck, or that his life were not at all in danger, and that 
 he should be perfectly cured, yet, the pain and trouble of such a 
 hurt would terrify him, and make him wary and fearful when he 
 walks in danger. The broken bones that David complains of 
 after his fall, may work fear and wariness in those that hear him, 
 though they were ascertained of a like recovery. 
 
 This fear is not cowardice ; it doth not debase, but elevates the 
 mind ; for it drowns all lower fears, and begets true fortitude and 
 courage to encounter all dangers, for the sake of a good con- 
 
136 LEIGHTON'S SELECT WORKS. 
 
 science and the obeying of God. The righteous is bold as a lion. 
 Prov. xxviii. 1. He dares do anything but offend God ; and to 
 dare to do that, is the greatest folly, and weakness, and baseness, 
 in the world. From this fear have sprung all the generous reso- 
 lutions, and patient sufferings of the saints and martyrs of God ; 
 because they durst not sin against Him, therefore they durst be 
 imprisoned, and impoverished, and tortured, and dje for Him. 
 Thus the prophet sets carnal and godly fear as opposite, and the 
 one expelling the other. Isa. vi.ii. 12, 13. And our Saviour, 
 Luke xii. 4, Fear not them that kill the body ; but fear Him which, 
 after he hath killed, hath power to cast into hell; yea, I say unto 
 you, fear Him. Fear not, but fear ; and therefore fear, that you 
 may not fear. This fear is like the trembling that hath been ob- 
 served in some of great courage before battles. Moses was bold 
 and fearless in dealing with a proud and wicked king, but when 
 God appeared, he said, (as the apostle informs us,) / exceedingly 
 fear and quake. Heb. xii. 21. 
 
 ####### 
 
 You are sojourners and strangers, (as here the word signifies,) 
 and a wary, circumspect carriage becomes strangers, because they 
 are most exposed to wrongs and hard accidents. You are encom- 
 passed with enemies and snares ; how can you be secure in the 
 midst of them 1 This is not your rest ; watchful fear becomes 
 this your sojourning. Perfect peace and security are reserved for 
 you at home, and that is the last term of this fear ; it continues 
 all the time of this sojourning life, dies not before us ; we and i 
 shall expire together. This, then, is the term or continuance o 
 this fear. 
 
 Blesssd is he that fear eth always, says Solomon, Proverbs xxviii 
 14 ; in secret and in society, in his own house and in God's. We 
 must hear the word with fear, and preach it with fear, afraid to 
 miscarry in our intentions and manners. Serve the Lord, with 
 fear, yea, in times of inward comfort and joy, yet rejoice with trem 
 bling. Psal. ii. 1 1. Not only when a man feels most his owi 
 weakness, but when he finds himself strongest. INone are so high 
 advanced in grace here below, as to be out of need of this grace 
 but when their sojourning shall be done, and they are come home 
 to their father's house above, then no more fearing. No entrance 
 for dangers there, and therefore no fear. A holy reverence of the 
 majesty of God they shall indeed have then most of all, as the an 
 gels still have, because they shall see Him most clearly, and be 
 cause the more he is known, the more he is reverenced ; but this 
 fear that relates to danger, shall then vanish, for in that worl( 
 there is neither sin, nor sorrow for sin, nor temptation to sin ; no 
 more conflicts, but after a full and final victory, an eternal peace 
 an everlasting triumph. Not only fear, but faith, and hope, do 
 imply some imperfection not consistent with that blessed estate 
 
COMMENTARY ON PETER. 139 
 
 rather to cover their remaining malices with superficial verbal for- 
 And again he expresses this as the top of his ambition, That I 
 may know him, and the power of his resurrection, and the fellow- 
 ship of his sufferings, being made conformable unto his death. 
 Phil. iii. 10. That conformity is this only knowledge. He that 
 hath his lusts unmortified, and a heart unweaned from the world, 
 though he know all the history of the death and sufferings of 
 Jesus Christ, and can discourse well of them, yet indeed he knows 
 them not. 
 
 If you would increase much in holiness, and be strong against 
 the temptations to sin, this is the only art of it ; view much, and 
 so seek to know much of the death of Jesus Christ. Consider 
 often at how high a rate we were redeemed from sin, and provide 
 this answer, for all the enticements of sin and the world : "Ex- 
 cept you can offer my soul something beyond that price that was 
 given for it on the cross, I cannot hearken to you." " Far be it 
 from me/' will a Christian say, who considers this redemption, 
 " that ever I should prefer, a base lust, or anything in this world, 
 or it all, to Him who gave himself to death for me, and paid my 
 ransom with his blood. His matchless love hath freed me from 
 the miserable captivity of sin, and hath forever fastened me to the 
 sweet yoke of his obedience. Let him alone to dwell and rule 
 within me, and never let him go forth from my heart, who for my 
 sake refused to come down from the cross." 
 
 The time of Messiah's coming. 
 
 It is doubtless the fit time ; but notwithstanding the schoolmen 
 offer at reasons to prove the fitness of it, as their humor is to prove 
 all things, none dare, I think, conclude, but if God had so ap- 
 pointed, it might have been either sooner or later. And our 
 safest way is to rest in this, that it was the fit time, because so it 
 pleased Him, and to seek no other season why, having promised the 
 Messiah so quickly, after man's fall, He deferred his coming about 
 four thousand years, and a great part of that time shut up the 
 knowledge of Himself and the true religion, within the narrow com- 
 pass of that one nation of which Christ was to be born ; of these 
 and such like things, we can give no other reason than that which 
 he teacheth us in a like case, Even so, Father, because it seemeth 
 good unto tliee. Matt. xi. 26. 
 
 Belief in God through Christ. Who by Him do believe in God, &c. = 
 
 A man may have, while living out of Christ, yea, he must, he 
 cannot choose but have a conviction within him, that there is a 
 God ; and further he may have, even out of Christ, some kind of 
 belief of those things that are spoken concerning God ; but to re- 
 pose on God as his God and his salvation, which is indeed to be- 
 
140 LEIGHTON'S SELECT WORKS. 
 
 lieve in Him, this cannot be but where Christ is the medium 
 through which we look upon God ; for so long as we look 
 upon God through our own guiltiness, we can see nothing but 
 His wrath, and apprehend Him as an armed enemy ; and there- 
 fore are so far from resting on Him as our happiness, that the 
 more we view it, it puts us upon the more speed to fly from 
 Him, and to cry out, Who can dwell with everlasting burnings, 
 and abide with a consuming Jire ? But our Saviour, taking 
 sin out of the way, puts himself betwixt our sins and God, 
 and so makes a wonderful change of our apprehension of Him. 
 When you look through a red glass, the whole heavens seem bloody ; 
 but through pure uncolored glass, you receive the clear light that 
 is so refreshing and comfortable to behold. When sin unpardon- 
 ed is betwixt, and we look on God through that, we can perceive 
 nothing but anger and enmity in his countenance ; but make 
 Christ once the medium, our pure Redeemer, and through him, 
 as clear, transparent glass, the beams of God's favorable counte- 
 nance shine in upon the soul. The Father cannot look upon his 
 well-beloved Son, but graciously and pleasingly. God looks on 
 us out of Christ, sees us rebels, and fit to be condemned : we look 
 on God as being just and powerful to punish us ; but when Christ 
 is betwixt, God looks on us in him as justified, and we look on 
 God in him as pacified, and see the smiles of His favorable coun- 
 tenance. Take Christ out, all is terrible; interpose him, all is 
 full of peace ; therefore set him always betwixt, and by him we 
 shall believe in God. 
 
 Unfeigned love of the Brethren. See that ye love one another with a pure 
 heart fervently. 
 
 Love must be unfeigned. It appears that this dissimulation is a 
 disease that is very incident in this particular. The Apostle St. 
 Paul hath the same word, Rom. xii. 9, and the Apostle St. John to 
 the same sense, 1 John iii. 18. That it have that double reality 
 which is opposed to doubled-dissembled love ; that it be cordial and 
 effectual ; that the professing of it arise from truth of affection, 
 and, as much as may be, be seconded with action ; that both the 
 heart and the hand may be the seal of it rather than the tongue ; 
 not court holy-water and empty noise of service and affection, 
 that fears nothing more than to be put upon trial. Although thy 
 brother with whom thou conversest, cannot, it may be, see through 
 thy false appearances, He who commands this love looks chiefly 
 within, seeks it there, and, if he find it not there, hates them most 
 who most pretend it ; so that the art of dissembling, though never 
 so well studied, cannot pass in the King's court, to whom all 
 hearts are open, and all desires known. When, after variances, 
 men are brought to an agreement, they are much subject to this, 
 

 COMMENTARY ON PETER. 137 
 
 and therefore all of them, having obtained their end, shall end ; 
 faith in sight, hope in possession, and fear in perfect safety ; and 
 everlasting love and delight shall fill the whole soul in the vision 
 of God. 
 
 The Course of a Man's Life out of Christ. 
 
 The whole course of a man's life out of Christ, is nothing but a 
 continual trading in vanity, running a circle of toil and labor, and 
 reaping no profit at all. This is the vanity of every natural man's 
 conversation, that not only others are not benefited by it, but it is 
 fruitless to himself; there arises to him no solid good out of it. 
 That is most truly vain, which attains not its proper end ; now, 
 all a man's endeavors aim at his satisfaction and contentment, 
 that conversation which gives him nothing of that, but removes 
 him further from it, is justly called vain conversation. What fruit 
 had ye, says the Apostle, in those things whereof yc are now 
 ashamed? Rom. vi. 21. Either count that shame which at the 
 best grows out of them, their fruit, or confess they have none ; 
 therefore they are called the unfruitful works of darkness. Ephes. 
 v. 11. 
 
 Let the voluptuous person say it out upon his death-bed, what 
 pleasure or profit doth then abide with him of all his former sinful 
 delights. Let him tell if there remain anything of them all, but 
 that which he would gladly not have to remain, the sting of an 
 accusing conscience, which is as lasting as the delight of sin was 
 shorl and vanishing. Let the covetous and ambitious declare 
 freely, even those of them who have prospered most in their pur- 
 suit of riches and honor, what ease all their possessions or titles 
 do then help them to ; whether their pains are the less because 
 their chests are full, or their houses stately, or a multitude of 
 friends and servants waiting on them with hat and knee. And if 
 all these things cannot ease their body, how much less can they 
 quiet the mind ! And therefore is'it not true, that all pains in 
 these things, and the uneven ways into which they sometimes 
 slept aside to serve those ends, and generally, that all the ways of 
 sin wherein they have wearied themselves, were vain rollings and 
 tossings up and down, not tending to a certain haven of peace 
 and happiness ? It is a lamentable thing to be deluded a whole 
 life-time with a false dream. See Isaiah ii. 8. 
 
 You that are going on in the common road of sin, although 
 many, and possibly your own parents, have trodden it before you, 
 and the greatest part of those you now know are in it with you, and 
 keep you company in it, yet, be persuaded to stop a little, and ask 
 yourselves what is it you seek, or expect in the end of it. Would 
 it not grieve any laboring man, to work hard all the day, and 
 have no wages to look for at night ? It is a greater loss to wear 
 
138 LEIGHTON'S SELECT WORKS. 
 
 out our whole life, and in the evening of our days find nothing 
 but anguish and vexation. Let us then think this, that so much 
 of our life as is spent in the ways of sin, is all lost, fruitless, and 
 vain conversation. 
 
 And in so far as the Apostle says here, You are redeemed from 
 this conversation, this imports it to be a servile slavish condition, 
 as the other word, vain, expresses it to be fruitless. And this is 
 the madness of a sinner, that he fancies liberty in that which is 
 the basest thraldom ; as those poor frantic persons that are lying 
 ragged, and bound in chains, yet imagine that they are kings, that 
 their irons are chains of gold, their rags robes, and their filthy 
 lodge a palace. As it is misery to be liable to the sentence of 
 death, so it is slavery to be subject to the dominion of sin ; and he 
 that is delivered from the one, is likewise set free from the other. 
 There is one redemption from both. He that is redeemed from 
 destruction by the blood of Christ, is likewise redeemed from that 
 vain and unholy conversation that leads to it. So, Tit. ii. 14. 
 Our Redeemer was anointed for this purpose, not to free the cap- 
 tives from the sentence of death, and yet leave them still in prison, 
 but to proclaim liberty to them, and the opening of the prison to 
 them that are bound. Isa. Ixi. 1. 
 
 You easily persuade yourselves that Christ hath died for you, 
 and redeemed you from hell ; but you consider not, that if it be 
 so, he hath likewise redeemed you from your vain conversation, 
 and hath set you free from the service of sin. Certainly, while 
 you find not that, you can have no assurance of the other ; if the 
 chains of sin continue still upon you, for anything you can know, 
 these chains do bind you over to the other chains of darkness the 
 Apostle speaks of, 2 Pet. ii. 4. Let us not delude ourselves ; if 
 we find the love of sin and of the world work stronger in our 
 hearts than the love of Christ, we are not as yet partakers of his 
 redemption. 
 
 The precious Blood of Christ effectual to redemption only by a practical 
 knowledge and experience of its power. 
 
 It is that must make all this effectual, the right knowledge and 
 due consideration of it. Ye do know it already, but I would 
 have you know it better, more deeply and practically : turn.it 
 often over, be more in the study and meditation of it. There is 
 work enough in it still for the most discerning mind ; it is a mystery 
 so deep, that you shall never reach the bottom of it, and withal so 
 useful, that you shall find always new profit by it. Our folly is, we 
 gape after new. things, and yet are in effect ignorant of the things 
 we think we know best. That learned Apostle who knew so much, 
 and spoke so many tongues, yet says, I determined to know nothing 
 among you, save Jesus Christ and him crucified. 1 Cor. ii. 2. 
 
COMMENTARY ON PETER. 141 
 
 giveness, than to dislodge them, and free the heart of them. This 
 is a poor self deceit. As the philosoper said to him, who being 
 ashamed that he was espied by him in a tavern in the outer room, 
 withdrew himself to the inner, he called after him, " That is not 
 the way out ; the more you go that way, you will be the further 
 within it:" so when hatreds are upon admonition not thrown out, 
 but retire inward to hide themselves, they grow deeper and stron- 
 ger than before ; and those constrained semblances of reconcile- 
 ment are but a false healing, do but skin the wound over, and 
 therefore it usually breaks forth worse again. 
 
 * * * * * 
 
 Love must be pure from a pure heart. This is not all one with 
 the former, as some take it. It is true, doubleriess or hypocrisy 
 is an impurity, and a great one ; but all impurity is not double- 
 ness : one may really mean that friendship and affection he ex- 
 presses, and yet it may be most contrary to that which is here re- 
 quired, because impure; such a brotherly love as that of Simeon 
 and Levi, brethren in iniquity, as the expressing them brethren, 
 Gen. xlix., is taken to mean. When hearts are cemented together 
 by impurity itself, by ungodly conversation and society in sin, as 
 uncleanness or drunkenness, Sfc., this is a swinish fraternity, a 
 friendship which is contracted, as it were, by wallowing in the 
 same mire. Call it good fellowship, or what you will, all the fruit 
 that in the end can be expected out of unholy friendliness and 
 fellowship in sinning together, is, to be tormented together, and to 
 add each to the torment of another. 
 
 The mutual love of Christians must be pure, arising from such 
 causes as are pure and spiritual, from the sense of our Saviour's 
 command and of his example ; for he himself joins that with it. 
 A new commandment give I you, saith he, that as I have loved you, 
 so you also love one another, John xiii. 34. They that are indeed 
 lovers of God are united, by that their hearts meet in Him, as in 
 one centre : they cannot but love one another. Where a godly 
 man sees his Father's image, he is forced to love it ; he loves those 
 whom he perceives godly, so as to delight in them, because that 
 image is in them ; and those that appear destitute of it, he loves 
 them so as to wish them partakers of that rnage. And this is 
 all for God : he loves ami cum in Deo, fy inimiciim propter Deum : 
 that is, he loves a friend in God, and an enemy for God. And as 
 the Christian's love is pure in its cause, so in its effects and exer- 
 cise. His society and converse with any, tend mainly to this, 
 that he may mutually help and be helped in the knowledge and 
 love of God ; he desires most that he and his brethren may joint- 
 ly mind their journey heavenwards, and further one another in 
 their way to the full enjoyment of God. And this is truly the love 
 of a pure heart, which both begins and ends in God. 
 
 # # * * 
 
142 LEIGHTON'S SELECT WORKS. 
 
 There is in this fervent love, sympathy with the griefs of our 
 brethren, desire and endeavor to help them, bearing their infirmi- 
 ties, and recovering them too, if it may be ; raising them when 
 they fall, admonishing and reproving them as is needful, some- 
 times sharply and yet still in love ; rejoicing in their good, in 
 their gifts and graces, so far from envying them, that we be glad 
 as ii they were our own. There is the same blood running in 
 their veins : you have the same Father and the same Spirit with- 
 in you, and the same Jesus Christ, the head of that glorious fra- 
 ternity, The first-born among many brethren, Rom. viii. 29 ; of 
 whom the Apostle saith, that He hath re-collected into one, all 
 things in Heaven and in earth, Eph. i. 10. The word is, gather- 
 ed them into one head ; and so suits very fitly to express our union 
 in him. In whom, says he in the same Epistle, Eph. iv. 16, the 
 whole body is fitly compacted together ; and he adds that which 
 agrees to our purpose, that this body grows up and edijies itself 
 in love. All the members receive spirits from the same head, and 
 are useful and serviceable one to another, and to the whole body. 
 Thus, these brethren, receiving of the same Spirit from their 
 head, Christ, are most strongly bent to the good of one another. 
 If there be but a thorn in the foot, the back boweth, the head 
 stoops down, the eyes look, the hands reach to it, and endeavor 
 its help and ease : in a word all the members partake of the good 
 and evil, one of another. Now, by how much this body is more 
 spiritual and lively, so much the stronger must the union and love 
 of the parts of it be each to every other. You are brethren by 
 the same new birth, and born to the same inheritance, and such 
 an one as shall not be an apple of strife amongst you, to beget de- 
 bates and contentions : no, it is enough for all, and none shall 
 prejudge another, but you shall have joy in the happiness one of 
 another ; seeing you shall then be perfect in love ; all harmony, 
 no difference in judgment or in affection, all your harps tuned to 
 the same new song, which you shall sing forever. Let that love 
 begin here, which shall never end. 
 
 The word of God made effectual to Regeneration only by the Spirit of God. 
 
 So that this efficacy of the word to prove successful seed, doth 
 not hang upon the different abilities of the preachers, their having 
 more or less rhetoric or learning. It is true, eloquence hath a 
 great advantage in civil and moral things to persuade, and to draw 
 the hearers by the ears, almost which way it will ; but in this 
 spiritual work, to revive a soul, to beget it anew, the influence of 
 Heaven is the main thing requisite. There is no way so common 
 and plain, (being warranted by God in the delivery of saving 
 truth,) but the Spirit of God can revive the soul by it ; and the 
 most skilful and authoritative way, yea, being withal very spiritual, 
 
COMMENTARY ON PETER. 143 
 
 yet may effect nothing, because left alone to itself. One word of 
 holy Scripture, or of truth conformable to it, may be the principle 
 of regeneration, to him that hath heard multitudes of excellent 
 sermons, and hath often read the whole Bible, and hath still con- 
 tinued unchanged. If the Spirit of God preach that one or any 
 such word to the soul, God so loved the world, that he gave his 
 only begotten Son, that whosoever should believe in him should not 
 perish, but have everlasting life, John iii. 15, it will be cast down 
 with the fear of perishing, and driven out of itself by that, and 
 raised up and drawn to Jesus Christ by the hope of everlasting 
 life ; it will believe on him that it may have life and be inflamed 
 with the love of God, and give itself to Him who so loved the 
 world, as to give His only begotten Son to purchase for us that 
 everlasting life. Thus may that word prove this jrnmortal seed, 
 which, though very often read and heard before, was but a dead 
 letter. A drop of those liquors which are called spirits, operates 
 more than large draughts of other waters : one word spoken by 
 the Lord to the heart, is all spirit, and doth that which whole 
 streams of man's eloquence could never effect. 
 
 In hearing of the word, men look usually too much upon men, 
 and forget from what spring the word hath its power ; they ob- 
 serve too. narrowly the different hand of the sowers, and too little 
 depend on His hand, who is great Lord of both seed-time and 
 harvest. Be it sown by a weak hand, or a stronger, the immortal 
 seed is still the same ; yea, suppose the worst, that it be a foul 
 hand that sows it, that the preacher himself be not so sanctified 
 and of so edifying a life as you would wish, yet, the seed itself 
 being good, contracts no defilement, and may be effectual to re- 
 generation in some, and to the strengthening of others; although 
 he that is not renewed by it himself, cannot have much hope of 
 success, nor reap much comfort by it, and usually doth not seek 
 nor regard it much ; but all instruments are alike in an Almighty 
 hand. 
 
 All flesh is as grass, and all the glory of man as the flower of gra; 
 grass withereth and the flower thereof falleth away. I Pet. i : 24. 
 
 the 
 
 This natural life is compared, even by natural men, to the vain- 
 est things, and scarcely find they things light enough to express 
 its vanity ; as it is here called grass, so they have compared the 
 generations of men to the leaves of trees. But the light of Scrip- 
 ture doth most discover this, and it is a lesson that requires the 
 Spirit of God to teach it aright, Teach us (says Moses, Psal. xc. 
 12) so to number our days, that we may apply our hearts unto 
 wisdom. And David (Psal. xxxix. 4,) Make me to know my life, 
 how frail lam. So James iv. 14, What is your life ? it is even a 
 vapor. And here it is called grass. So Job xiv. 1, 2 Man that 
 
144 LEIGH-TON'S SELECT WORKS. 
 
 is born of a woman, is of few days and full of trouble. He cometh 
 forth like a flower and is cut down. 
 
 Grass hath its root in the earth, and is fed by the moisture of it 
 for a while ; but besides that it is under the hazard of such 
 weather as favors it not, or of the scythe that cuts it down ; give 
 it all the forbearance that may be, let it be free from both those, 
 yet how quickly will it wither of itself! Set aside those many ac- 
 cidents, the smallest of which is able to destroy our natural life, 
 the diseases of our own bodies, arid outward violences, and casual- 
 ties that cut down many in their greenness, in the flower of their 
 youth, the utmost term is not long ; in the course of nature it will 
 wither. Our life is indeed a lighted torch, either blown out by some 
 stroke or some wind, or, if spared, yet within a while it burns 
 away, and will die out of itself. 
 
 And all the glory of man.] This is elegantly added. There is in- 
 deed a great deal of seeming difference betwixt the outward condi- 
 tions of life amongst men. Shall the rich, and honorable, and beauti- 
 ful, and healthful go in together, under the same name, with the ba- 
 ser and un happier part, the poor, wretched sort of the world, who 
 seem to be born for nothing but sufferings and miseries? At least, 
 hath the wise no advantage beyond the fools ? Is all grass 1 Make 
 you no distinction 1 No ; all is grass, or if you will have some other 
 name, be it so : once, this is true, that all flesh is grass ; and if 
 that glory which shines so much in your eyes, must have a differ- 
 ence, then this is all it can have, it is but the flower of that 
 same grass : somewhat above the common grass in gayness, a lit- 
 tle comelier, and better apparelled than it, but partaker of its frail 
 and fading nature ; it hath no privilege nor immunity that way, 
 yea, of the two, is the less durable, and usually shorter lived ; at 
 the best it decays with it : The grass wither eth, the flower thereof 
 falleth away. 
 
 How easily and quickly hath the highest splenifor or a man's 
 prosperity been blasted, either by men's power, or by the imme- 
 diate hand of God ! The Spirit of the Lord blows upon it (as 
 Isaiah there says,) and by that, not only withers the grass, but the 
 flower fades though never so fair. When thou correctest man for 
 iniquity, says David, thou makest his beauty to consume away like 
 a moth. Psal. xxxix. 11. How many have the casualties of fire, 
 or war, or shipwreck, in one day, or in one night, or in a small 
 part of either, turned out of great riches into extreme poverty ! 
 And the instances are not few, of those who have on a sudden 
 fallen from the top of honor into the foulest disgraces, not by de- 
 grees, coming down the stair they went up, but tumbled down 
 headlong. And the most vigorous beauty and strength of 
 body, how doth a few days' sickness, or if it escape that, 
 a few years' time, blast that flower ! Yea, those higher ad- 
 vantages which have somewhat both of truer and more lasting 
 
COMMENTARY ON PETER. 145 
 
 beauty in them, the endowments of wit, and learning, and 
 eloquence, yea, and of moral goodness and virtue, yet they cannot 
 rise above this word, they are still, in all their glory, but the flower 
 of grass ; their root is in the earth. Natural ornaments are of 
 some use in this present life, but they reach no farther. When 
 men have wasted their strength, and endured the toil of study 
 night and day, it is but a small parcel of knowledge they can 
 attain to, and they are forced to lie down in the dust in the midst 
 of their pursuit of it : that head that lodges most sciences, shall 
 within a while be disfurnished of them all ; and the tongue that 
 speaks most languages be silenced. 
 
 The great projects of kings and princes, and they also them- 
 selves, come under this same notion ; all the vast designs that are 
 framing in their heads, fall to the ground in a moment ; They re- 
 turn to their dust, and in that day all their thoughts perish, rial. 
 cxlvi. 4. Archimedes was killed in the midst of his demonstra- 
 tion. 
 
 # * # :.- * # # 
 
 Hence, learn the folly and pride of man who can glory and 
 please himself in the frail and wretched being he hath here, who 
 doats on this poor natural life, and cannot be persuaded to 
 think on one higher and more abiding, although the course of 
 time, and his daily experience, tell him this truth, that all flesh is 
 grass. Yea, the Prophet prefixes to these words a command of 
 crying ; they must be shouted aloud in our ears, ere we will hear 
 them, and by that time the sound of the cry is done, we have for- 
 gotten it again. Would we consider this, in the midst of those 
 vanities that toss our light minds to and fro, it would give us wiser 
 thoughts, and ballast our hearts ; make them more solid and stead- 
 fast in those spiritual endeavors which concern a durable condi- 
 tion, a being that abides forever ; in comparison of which, the 
 longest term of natural life is less than a moment, and the happiest 
 estate of it but a heap of miseries. Were all of us more constantly 
 prosperous than any one of us is, yet that one thing were enough to 
 cry down the price we put upon this life, that it continues not. 
 As he answered to one who had a mind to flatter him in the rnidst 
 of a pompous triumph, by saying, What is wanting here 1 Con- 
 tinuance, said he. It was wisely said at any time, but wisest of 
 all, to have so sober a thought in such a solemnity, in which weak 
 heads cannot escape either to be wholly drunk, or somewhat 
 giddy at least. Surely we forget this, when we grow vain upon 
 any human glory or advantage; the color of it pleases us, and we 
 forget that it is but a flower, and foolishly over-esteem it. This is 
 like that madness upon flowers, which is somewhere prevalent, 
 where they will give as much for one flower as would buy a good 
 dwelling-house. Is it not a most foolish bargain, to bestow con- 
 tinual pains and diligence upon the purchasing of great posses- 
 13 
 
146 LEIGHTON'S SELECT WORKS. 
 
 sions or honors, if we believe this, that the best of them is no 
 other than a short-lived flower, and to neglect the purchase of 
 those glorious mansions of eternity, a garland of such flowers as 
 wither not, an unfading crown, that everlasting life, and those 
 everlasting pleasures that are at the right hand of God 1 
 
 The Infancy of Saints. As new born babes, &c. 
 
 The whole estate and course of their spiritual life here is call- 
 ed their infancy, not only as opposed to the corruption and wick- 
 edness of the old man, but likewise as signifying the weakness 
 and imperfection of it, at its best in this life, compared with the 
 perfection of the life to corne ; for the weakest beginnings of grace 
 are by no means so far below the highest degree of it possible in 
 this life, as that highest degree falls short of. the state of glory ; 
 so that, if one measure of grace is called infancy in respect of an- 
 other, much more is all grace infancy in respect of glory. And 
 surely, as for duration, the time of our present life is far less com- 
 pared to eternity, than the time of our natural infancy is to the 
 rest of our life ; so that we may be still called but new or lately 
 born. Our best pace and strongest walking in obedience here, is 
 but as the stepping of children when they begin to go by hold, in 
 comparison of the perfect obedience in glory when we shall follow 
 the Lamb wheresoever he goes. All our knowledge here, 'is but as 
 the ignorance of infants, and all our expressions of God and of his 
 praises, but as the first stammerings of children, in comparison of 
 the knowledge we shall have of Him hereafter, when we shall 
 know as we are known, and of the praises we shall then offer Him, 
 when that new song shall be taught us. 
 
 Desire the sincere milk of the Word, that ye may grow thereby. 
 
 Desire the word, not that you may only hear it ; that is to fall 
 very far short of its true end ; yea, it is to take the beginning of 
 the work for the end of it. '1 he ear is indeed the mouth of the 
 mind, by which it receives the word, (as Elihu compares it, Job 
 xxxiv. 2,) but meat that goes no farther than the mouth, you 
 know cannot nourish. Neither ought this desire of the word to 
 be, only to satisfy a custom ; it were an exceeding folly to make 
 so superficial a thing the end of so serious a work. Again, to 
 hear it only to stop the mouth of conscience, that it may not 
 clamor more for the gross impiety of contemning it, this is to hear 
 it, not out of desire, but out of fear. To desire it only for some 
 present pleasure and delight that a man may find in it, is not the 
 due use and end of it : that there is delight in it, may help to 
 commend it to those that find it so, and so be a mean to advance 
 
COMMENTARY ON PETER. 147 
 
 the end ; but the end it is not. To seek no more than a present 
 delight, that evanisheth with the sound of the words that die in 
 the air, is not to desire the word as meat, but as music, as God 
 tells the prophet Ezekiel of his people, Ezek. xxxiii. 32. And lo, 
 t/iou art unto them as a very lovely song of one that hath a pleas 
 ant voice, and can play well upon an instrument ; for they hear 
 thy ivords, and they do them not. To desire the word for the in- 
 crease of knowledge, although this is necessary and commendable, 
 and, being rightly qualified, is a part of spiritual accretion, yet, 
 taking it as going no farther, it is not the true end of the word. 
 Nor is the vesting of that knowledge in speech and frequent dis- 
 course of the word and the divine truths that are in it ; which, 
 where it is governed with Christian prudence, is not to be despised, 
 but commended ; yet, certainly, the* highest knowledge, and the 
 most frequent and skilful speaking of the word, severed from the 
 growth here mentioned, misses the true end of the word. If any 
 one's head or tongue should grow apace, and all the rest stand at 
 a stay, it would certainly make him a monster ; and they are no 
 other, who are knowing and discoursing Christians, and grow 
 daily in that respect, but not at all in holiness of heart and life, 
 
 which is the proper growth of the children of God. 
 
 ******* 
 
 If we look more particularly unto the strain and tenor of the 
 word, it will appear most fit for increasing the graces of the Spirit 
 in a Christian ; for there be in it particular truths relative to them, 
 that are apt to excite them, and set them on work, and so to make 
 them grow, as all habits do, by acting. It doth (as the Apostle's 
 word may be translated) stir up the sparks, and blo'V them into a 
 greater flame, make them burn clearer and hotter. This it doth 
 both by particular exhortation to the study and exercise of those 
 graces, sometimes pressing one, and sometimes another ; and by 
 right representing to them their objects. The word feeds faith, 
 by setting before it the free grace of God, His rich promises, and 
 His power and truth to perform them all ; shows it the strength 
 of the new covenant, not depending upon itself, but holding in 
 Christ, in whom all the promises of God are yea and amen: and 
 drawing faith still to rest more entirely upon his righteousness. 
 It feeds repentance, by making the vileness and deformity of sin 
 daily more clear and visible. Still as more of the word hath ad- 
 mission into the soul, the more it hates sin, sin being the more 
 discovered and the better known in its own native color ; as the 
 more light there is in a house, the more anything that is -un- 
 cleanly or deformed, is seen and disliked. Likewise it increaseth 
 love to God, by opening up still more and more of His infinite ex- 
 cellency and loveliness. As it borrows the resemblance of the 
 vilest things in nature, to express the foulness and hatefulness of 
 sin, so all the beauties and dignities that are in all the creatures 
 
148 LEIGHTON'S SELECT WORKS 
 
 are called together in the word, to give us some small scantling of 
 that Uncreated Beauty that alone deserves to be loved. Thus 
 might its fitness be instanced in respect to all other graces. 
 
 But above all other considerations, this is observable in the 
 word as the increaser of grace, that it holds forth Jesus Christ to 
 our view to look upon, not only as the perfect pattern, but as the 
 full fountain of all grace, from whose fulness we all receive. The 
 contemplating of Him as the perfect image of God, and then 
 drawing from him as having in himself a treasure for us, these 
 give the soul more of that image in which consists truly spiritual 
 growth. This the apostle expresseth excellently, 2 Cor. iii. ult., 
 speaking of the ministry of the Gospel revealing Christ, that be- 
 holding in him (as it is, ch. iv. ver. 6, in his face) the glory of the 
 Lord, we are changed into the same image from glory to glory, as 
 by the Spirit of the Lord: not only that we may take the copy of 
 his graces, but have a share of them. 
 
 If so be that ye have tasted that the Lord is gracious. 
 
 No friend is so kind and friendly (as this word signifies,) and 
 none so powerful. He is a present help in trouble, ready to be 
 found : whereas others may be far off, He is always at hand, and 
 his presence is always comfortable. 
 
 They that know God, still find Him a real, useful good. Some 
 things and some persons are useful at one time, and others at 
 another, but God at all times. A well furnished table may please 
 a man while he hath health and appetite, but offer it to him in the 
 height of a fever, how unpleasant would it be then ! Though 
 never so richly decked, it is then not only useless, but hateful to 
 him : but the kindness and love of God is then as seasonable and 
 refreshing to him, as in health, and possibly more ; he can find 
 sweetness in that, even on his sick bed. The choler abounding 
 in the mouth, in a fever, doth not disrelish this sweetness; it 
 transcends and goes above it. Thus all earthly enjoyments have 
 but some time (as meats) when they are in season, but the gra- 
 ciousness of God is always sweet ; the taste of that is never out 
 of season. See how old age spoils the relish of outward delights, 
 in the example of Barzillai, 2 Sam. xix. 35 ; but it makes not this 
 distasteful. Therefore the Psalmist prays, that when other com- 
 forts forsake him and wear out, when they ebb from him and 
 leave him on the sand, this may not; that still he may feed on the 
 goodness of God ; Psal. Ixxi. 9. Cast me not off in old age, for sake 
 me not when my strength faileth. It is the continual influence of 
 His graciousness that makes them still grow like cedars in Leba- 
 non, Psal. xcii. 14, 15, that makes them bring forth fruit in old 
 age, and to be still fat and flourishing ; to show that the Lord is 
 upright, as it is there added, that he is (as the word imports) still 
 like Himself, and his goodness ever the same. 
 
COMMENTARY ON PETER. 149 
 
 Full chests or large possessions, may seem sweet to a man, till 
 death present itself; but then (as the Prophet speaks of throwing 
 away their idols of silver and gold to the bats and moles, in the day 
 of calamity, Isa. ii. 20,) then, he is forced to throw away all he 
 possesses, with disdain of it and of his former folly in doating on 
 it ; then, the kindness of friends, and wife, and children, can do 
 nothing but increase his grief and their own ; but then is the love 
 of God the good indeed and abiding sweetness, and it best relish- 
 eth when all other things are most unsavory and uncomfortable. 
 
 God is gracious, but it is God in Christ ; otherwise we cannot 
 find Him so ; therefore this is here spoken in particular of Jesus 
 Christ, (as it appears by that which followeth) through whom all 
 the peculiar kindness and love of God is conveyed to the soul, for 
 it can come no other way ; and the word here mentioned is the 
 Gospel, (See ch. i. ver. ult. whereof Christ is the subject. Though 
 God is mercy and goodness in Himself, yet we cannot find or ap- 
 prehend Him so to us, but as we are looking through that medium, 
 the Mediator. That main point of the goodness of God in the 
 Gospel, which is so sweet to a humbled sinner, the forgiveness of 
 sins, we know we cannot taste of, but in Christ, In whom we have 
 redemption, Eph. i. 7. And all the favor that shines on us, all 
 the grace we receive, is of his Julness ; all our acceptance with 
 God, our being taken into grace and kindness again. >is in him. 
 He made us accepted in the beloved, (ver. 6.) His grace appears 
 in both, as it is there expressed, but it is all in Christ. Let us 
 therefore never leave him out in our desires of tasting the gracious- 
 ness and love of God : for otherwise, we shall but dishonor him, 
 
 and disappoint ourselves. 
 
 ******* 
 
 If ye have tasted.] In order to this, there must be, 1. A firm 
 believing of the truth of the promises, wherein the free grace of 
 God is expressed and exhibited to us. 2. A particular applica- 
 tion or attraction of that grace to ourselves, which is the drawing 
 of those breasts of consolation, Isa. Jxvi. 11, namely, the promises 
 contained in the Old and New Testaments. 3. A sense of the 
 sweetness of that grace, being applied or drawn into the soul, and 
 that constitutes properly this taste. 
 
 No unrenewed man hath any of these in truth, not the highest 
 kind of temporary believer ; he cannot have so much as a real 
 lively assent to the general truth of the promises ; for had he that, 
 the rest would follow. But as he cannot have the least of these 
 in truth, he may have the counterfeit of them all ; not only of as- 
 sent but of application ; yea, and a false spiritual joy arising from 
 it ; and all these so drawn to the life, that they may resemble 
 much of the reality ; to give clear characters of difference, is not 
 so easy as 'most persons imagine; but doubtless, the true living 
 faith of a Christian hath in itself such a particular stamp, as brings 
 *13 
 
150 LEIGH-TON'S SELECT WORKS. 
 
 with it its own evidence, when the soul is clear and the light of 
 God's face shines upon it. Indeed, in the dark we cannot read, 
 nor distinguish one mark from another ; but when a Christian 
 hath light to look upon the work of God in his own soul, although 
 he cannot make another sensible of that by which he knows it, 
 yet he himself is ascertained, and can say confidently in himself, 
 " This I know, that this faith and taste of God I have is true ; the 
 sealjof the Spirit of God is upon it;" and this is the reading of 
 that new name in the white stone, lohich no man knows but he that 
 hath it, Rev. ii. 17. There is, in a true believer, such a con- 
 stant love to God for Himself, and such a continual desire after 
 Him simply for His own excellency and goodness, as no other can 
 have. On the other side, would an hypocrite deal truly and im- 
 partially by himself, he would readily find out something that 
 would discover him, more or less, to himself. But the truth is, men 
 are willing to deceive themselves, and thence arises the difficulty. 
 
 One man cannot make another sensible of the sweetness of Di- 
 vine grace : he may speak to him of it very excellently, but all he 
 says in that kind, is an unknown language to a natural man ; he 
 heareth many good words, but he cannot tell what they mean. 
 The natural man tastes not the things of God, for they are spirit- 
 ually discerned. 1 Cor. ii. 14. 
 
 A spiritual man himself doth not fully conceive this sweetness 
 that he tastes of; it is an infinite goodness, and he hath but a 
 taste of it. The peace of God, which is a main fruit of His good- 
 ness, passeth all understanding, says the Apostle, Phil. iv. 7 : not 
 only all natural understanding, (as some modify it,) but all under- 
 standing, even the supernatural understanding, of those who en- 
 joy it. And as the godly man cannot conceive it all, so as to that 
 which he conceives, he cannot express it all, and that which he doth 
 express, the carnal mind cannot conceive of by his expression. 
 
 But he that hath indeed tasted of this goodness, O how tasteless 
 are those things to him that the world call sweet! As when you 
 have tasted somewhat that is very sweet, it disrelishes other things 
 after it. Therefore can a Christian so easily either want, or use 
 with disregard the delights of this earth. His heart is not upon 
 them : for the delight that he finds in God carrieth it unspeakably 
 away from all the rest, and makes them in comparison seem sap- 
 less to his taste. 
 
 THE NATURE, THE MATERIALS, AND STRUCTURE OF GOD'S SPIRITUAL Tf.MPLE. 
 
 To whom coming as unto a living stone, disallowed indeed of men, but 
 chosen of God, and precious, ye also, as lively stones, are built up a spiritual 
 House. I Pet. ii. 4. 
 
 1. The nature of it is, a spiritual building. Time and place, 
 we know, received their being from God, and He was eternally 
 
 \ 
 
COMMENTARY ON PETER. 151 
 
 Before both ; He is therefore styled by the prophet The high and 
 lofty One that inhabit eth eternity , Isaiah, Ivii. 15. But having 
 made the world, He fills it, though not as contained in it, and so, 
 the whole frame of it is His palace or temple, but after a more 
 special manner, the higher and statelier part of it, the highest 
 heaven ; therefore it is called His holy place, and the habitation 
 of His holiness and glory. And on earth, the houses of His pub- 
 lic worship are called His houses ; especially the Jewish temple 
 in its time, having in it such a relative typical holiness, which 
 others have not. But besides all these, and beyond them all 
 in excellency, He hath a house wherein he dwells more pecu- 
 liarly than in any of the rest, even more than in Heaven, taken 
 for the place only, and that is this spiritual building. And 
 this is most suitable to the nature of God. As our Saviour says 
 of the necessary conformity of his worship to Himself, God is a 
 Spirit, and therefore will be worshipped in spirit and in truth, 
 John iv. 24 : so, it holds of his house ; He must have a spiritual 
 one, because He is a Spirit ; so God's temple is, His people. 
 
 And for this purpose chiefly did He make the world, the heaven, 
 and the earth, that in it He might raise this spiritual building for 
 Himself to dwell in forever, to have a number of His reasonable 
 creatures to enjoy Him, and glorify Him in eternity. And from 
 that eternity He knew what the dimensions, and frame, and ma- 
 terials of it should be. The continuance of this present world, 
 as now it is, is but for the service of this work, like the scaffolding 
 about it ; and therefore, when this spiritual building shall be fully 
 completed, all the present frame of things in the world, and in the 
 Church itself, shall be taken away, and appear no more. 
 
 This building is, as the particular designation of its materials 
 will teach us, the whole invisible Church of God, and each good 
 man is a stone of this building. But as the nature of it is spirit- 
 ual, it hath this privilege, (as they speak ofthe soul,) that it is tota 
 in toto, et tota in qualihet parte : the whole Church is the spouse 
 of Christ, and each believing soul hath the same title and dignity 
 to be called so : thus, each of these stones is called a whole tem- 
 ple, temples ofthe Holy Ghost, 1 Cor. vi. 19 ; though, taking the 
 Temple or Building in a completer sense, they are but each one 
 a part, or a stone of it, as here it is expressed. 
 
 The whole excellency of this building is comprised in this, that 
 it is spiritual, a term distinguishing it from all other buildings, 
 and preferring it above them. And inasmuch as the Apostle 
 speaks immediately after of a priesthood and sacrifices, it seems 
 to be called a spiritual building, particularly in opposition to that 
 material temple wherein the Jews gloried, which was now null, in 
 regard of its former use, and was quickly after entirely destroyed. 
 But while it stood, and the legal use of it stood in its fullest vigor, 
 yet, in this respect, still it was inferior, that it was not a spiritual 
 
152 LEIGHTON'S SELECT WORKS. 
 
 house made up of living stones, as this, but of a like matter with 
 other earthly buildings. 
 
 This spiritual house is the palace of the Great King, or his tem- 
 ple. The Hebrew word for palace and temple is one. God's 
 temple is a palace, and therefore must be full of the richest beauty 
 and magnificence, but such as agrees with the nature of it, a 
 spiritual beauty. In that Psalm that wishes so many prosperities, 
 one is, that their daughters may be as corner-stones, polished after 
 the similitude of a palace, Psal. cxliv. 12. Thus is the church : 
 she is called the King's daughter, Psal. xlv. 13; but her come- 
 liness is invisible to the world, she is all glorious wit /tin.. Through 
 sorrows and persecutions, she may he smoky and black to the 
 world's eye, as the tents of Kedar ; but in regard of spiritual 
 beauty, she is comely as the curtains of Solomon. And in this the 
 Jewish temple resembles it aright, which had most of its richest 
 beauty in the inside. Holiness is the gold of this spiritual house, 
 and it is inwardly enriched with that. 
 
 The glory of the Church of God consists not in stately build- 
 ings of temples, and rich furniture, and pompous ceremonies ; 
 these agree not with its spiritual nature. Its true and genuine 
 beauty is, to grow in spirituality, and so to be liker itself, and to 
 have more of the presence of God, and His glory fillingit as a cloud. 
 And it hath been observed, that the more the Church grew in 
 outward riches and state, the less she grew, or rather the more 
 sensibly she abated in spiritual excellencies. But the spiritualness 
 of this Building will better appear in considering particularly, 
 
 %dly. The materials of it, as here expressed : To whom coming, 
 &.c. ye also, as living stones, are, &>c. Now the whole building 
 is Christ mystical, Christ together with the entire body of the 
 elect,: He as the foundation, and they as the stones built upon 
 him; He, the living stone, and they likewise, by union with him, 
 living stones; He, having life in himself, as he speaks, John vi., 
 and they deriving it from him ; He, primitively living, and they, 
 by participation. For therefore is he called here a living stone, 
 not only because of his immortality and glorious resurrection, 
 being a Lamb that was slain, and is alive again forever, but be- 
 cause he is the principle of spiritual and eternal life unto us, a 
 living foundation that transfuses this life into the whole building, 
 and every stone of it, In whom (says the Apostle, Ephes. ii. 21,) 
 all the building is jitly framed together. It is the Spirit that flows 
 from Him, which enlivens it, and knits it together, as a living 
 body ; for the same word is used, Ch. iv. 16, for the Church under 
 the similitude of a body. When it is said, Ch. ii. 20, to be built 
 upon the foundation of the Prophets and Apostles, it only refers to 
 their doctrine concerning Christ; and therefore it is added, that 
 He, as being the subject of their doctrine, is the chief corner- 
 stone. The foundation, then, of the Church, lies not in Rome, 
 
COMMENTARY ON PETER. J53 
 
 but in Heaven, and therefore is out of the reach of all enemies, 
 and above the power of the gates of hell. Fear not, then, when 
 you see the storms arise, and the winds blow against this spiritual 
 building, for it shall stand ; it is built upon an invisible immovable 
 Hock; and that great Babylon, Rome itself, that, under the false 
 title and pretence of supporting this Building is working to over- 
 throw it, shall be utterly overthrown, and laid equal with the 
 ground, and never be rebuilt again. 
 
 But this Foundation-stone, as it is commended by its quality, 
 that it is ^living and enlivening stone, having life and giving life 
 to those that are built on it, so it is also further described by God's 
 choosing it, and by its own worth ; in both opposed to men's dis- 
 esteem, and therefore it is said here, to be chosen of God and 
 precious. God did indeed from eternity contrive this Building, 
 and choose this same foundation, and accordingly, in the fulness 
 of time, did perform His purpose; so the thing being one, we 
 may take it either for His purpose, or the performance of it, or 
 both ; yet it seems most suitable to the strain of the words, and to 
 the place after alleged, in respect to laying him in Sion in oppo- 
 sition to the rejection of men, that we take it for God's employing 
 of Jesus Christ in the work of our redemption. He alone was fit 
 for that work ; it was utterly impossible that any other should 
 bear the weight of that service (and so of this building,) than He 
 who was Almighty. Therefore the Spouse calls him the select, or 
 choice of ten thousand^ yet he was rejected, of men. There 
 is an antipathy (if we may so speak) betwixt the mind of God 
 and corrupt nature; the things that are highly esteemed with 
 men, are abomination to God; and thus we see here, that which 
 is highly esteemed with God, is cast out and disallowed by men. 
 But surely there is no comparison ; the choosing and esteem of 
 God stands ; and by that, (judge men of Christ as they will,) he 
 is the foundation of this Building. And he is in true value an- 
 swerable to this esteem : he is precious, which seerns to signify a 
 kind of inward worth, hidden from the eyes of men, blind unbe- 
 lieving men, but well known to God, and to those to whom he 
 reveals him. And this is the very cause of his rejection by the 
 most, the ignorance of his worth and excellency ; as a precious 
 stone that the skilful lapidary esteems of great value, an ignorant 
 beholder makes little or no account of. 
 
 These things hold likewise in the other stones of this Building ; 
 they, too, are chosen before time : all that should be of this Build- 
 ing, fore-ordained in God's purpose, all written in that book 
 beforehand, and then, in due time, they are chosen, by actual 
 calling, according to that purpose, hewed out and severed by 
 God's own hand, out of the quarry of corrupt nature ; dead stones 
 in themselves, as the rest, but made living, by his bringing them 
 to Christ, and so made truly precious, and accounted precious by 
 
154 LEIGHTON'S SELECT WORKS. 
 
 Him who hath made them so. All the stones in this Building, 
 are called Gods jewels, Mai. iii. 17. Though they be vilified, 
 and scoffed at, and despised by men, though they pass for fools 
 and the refuse of the world, yet they may easily digest all that, in 
 the comfort of this, if they are chosen of God, and precious in 
 His eyes. This is the very lot of Christ, and therefore by that the 
 more welcome, that it conforms them to Him, suits these stones 
 to their Foundation. 
 
 And if we consider it aright, what a poor despicable thing is 
 the esteem of men ! How soon is it past ! It is a small thing for 
 me, says the Apostle Paul, to be judged of men, 1 Cor. iv. 3. Now 
 that God often chooses for this building such stones as men cast 
 away as good for nothing, see 1 Cor. i. 26. And where he says, 
 Isa. Ivii. 15, that He dwells in the high and holy place, what is His 
 other dwelling? His habitation on earth, is it in great palaces 
 and courts ? No ; but with him also that is of a contrite and hum- 
 ble spirit. Now, these are the basest in men's account ; yet He 
 chooses them, and prefers them to all other palaces and temples. 
 Isa. Ixvi. 1, 2. Thus saith the Lord, The Heaven is my throne, 
 and the earth is my footstool: IVkerc is the house that ye build 
 unto me ? and where is the place of my rest 1 For all those things 
 hath mine hand made, and all those things have been, saith the 
 Lord: But to this man will I look, even to Mm that is poor, and 
 of a contrite spirit, and trembleth at my word. q. d. You canrjot 
 gratify me with any dwelling, for I myself have made all, and a 
 surer house than any you can make me, The heaven is my throne, 
 and the earth my footstool : but I, who am so high, am pleased to 
 regard the lowly. 
 
 3dly we have the structure, or way of building. To whom 
 coming.'] First, coming, then, built up. They that come unto 
 Christ, come not only from the world that lieth in wickedness, but 
 out of themselves. Of a great many that seem to come to Christ, 
 it may be said, that they are not come to Him, because they have 
 not left themselves. This is believing on him,, which is the very 
 resigning of the soul to Christ, and living by him. Ye will not 
 come unto me that ye may have life, says Christ, John v. 40. He 
 complains of it as a wrong done to him ; but. the loss is ours. It 
 is his glory to give us life who are dead ; but it is our happiness to 
 receive that life from him. Now these stones come unto their 
 foundation ; which imports the moving of the soul to Christ, being 
 moved by his Spirit, and that the will acts, and willingly (for it 
 cannot act otherwise,) but still as being actuated and drawn by 
 the Father : John vi. 65. No man can come to me except the Fa- 
 ther draw him. And the outward mean of drawing, is, by the 
 word ; it is the sound of that harp, that brings the stones of this 
 spiritual building together. And then, being united to Christ, 
 they are built up; that is, as St. Paul expresses it, Ephes. ii. 21. 
 they grow up unto a holy temple in the Lord. 
 
 
COMMENTARY ON PETER. 155 
 
 Tn times of peace, the Church may dilate more, and build as it 
 were into breadth, but in times of trouble, it arises more in height; 
 it is then built upwards : as in cities where men are straitened, 
 they build usually higher than in the country. Notwithstanding 
 the Church's afflictions, yet still the building is going forward ; it 
 is built as Daniel speaks of Jerusalem, in troublous times. And 
 it is this which the Apostle intends, as suiting with his foregoing 
 exhortation: this passage may be read exhortatively too; but 
 taking it rather as asserting their condition, it is for this end, 
 that they may remember to be like it, and grow up. For this 
 end he expressly calls them living stones ; an adjunct root not 
 usual for stones, but here inseparable ; and therefore, though the 
 Apostle changes the similitude, from infants to stones, yet he will 
 not let go this quality of living, as making chiefly for his purpose. 
 To teach us the necessity of growth in believers, they are there- 
 fore often compared to things that grow, to trees planted in fruitful 
 growing places, as by the rivers of water ; to cedars in Lebanon, 
 where they are tallest; to the morning light; to infants on the 
 breast ; and here, where the word seems to refuse it, to stones ; 
 yet (it must, and well doth admit this unwonted epithet) they are 
 called living and growing stones. 
 
 If, then, you would have the comfortable persuasion of this 
 union with Christ, see whether you find your souls established 
 upon Jesus Christ, finding him as your strong foundation ; not 
 resting on yourselves, nor on any other thing either within you, or 
 without you, but supported by him alone ; drawing life from him, 
 by virtue of that union, as from a living foundation, so as to say 
 with the Apostle, I live by faith in the Son of God, who loved me , 
 and gave himself for me. Gal. ii. 20. 
 
 As these stones are built on Christ by faith, so they are cement- 
 ed one to another by love ; and, therefore, where that is riot, it is 
 but a delusion for persons to think themselves parts of this Build- 
 ing. As it is knit to him, it is knit together in itself through 
 him ; and if dead stones in a building support and mutually 
 strengthen one another, how much more ought living stones in an 
 active, lively way so to do ! The stones of this Building keep 
 their place : the lower rise not up to be in the place of the higher. 
 As the Apostle speaks of the parts of the body, so the stones of 
 this building in humility and love keep their station, and grow up 
 in it, edifying in love, saith the Apostle, Eph. iv. 16; importing, 
 that the want of this much prejudices edification. 
 
 These stones, because they are living, therefore grow in the life 
 of grace and spiritualness, being a spiritual building ; so that if 
 we find not this, but our hearts are still carnal, and glued to the 
 earth, minding earthly things, wiser in those than in spirituals, 
 this evidences strongly against us, that we are not of this Build- 
 ing. How few of us have that spiritualness that becomes the 
 
156 LEIGIITON'S SELECT WORKS. 
 
 temples of the Holy Ghost, or the stones of that Building ! Base 
 lusts are still lodging and ruling within us, and so our hearts are 
 as cages of unclean birds and filthy spirits. 
 
 Consider this as your happiness, to form part of this Building, 
 and consider the unsolidness of other comforts and privileges. If 
 some have called those stones happy, that were taken for the build- 
 ing of temples or altars, beyond those in common houses, how true 
 is it here ! Happy indeed the stones that God chooses to be living 
 stones in this spiritual temple, though they be hammered and 
 hewed to be polished for it, by afflictions and the inward work of 
 mortification and repentance. It is worth the enduring of all, to 
 be fitted for this Building. Happy they, beyond all the rest of 
 men, though they be set in never so great honors, as prime parts 
 of politic buildings, (states and kingdoms,) in the courts of kings, 
 yea, or kings themselves. For all other buildings, and all the 
 parts of them shall be demolished and come to nothing, from the 
 foundation to the cope-stone ; all your houses, both cottages and 
 palaces ; the elements shall melt away, and the earth, witli all the 
 works in it, shall be consumed, as our Apostles hath it. (2 Pet. iii. 
 10.) But this spiritual Building shall grow up to Heaven ; and 
 being come to perfection, shall abide forever in perfection of beau- 
 ty and glory. In it shall be found no unclean thing, nor unclean 
 person, but only they that are written in the Lamb's book of life. 
 
 Spiritual Sacrifices. 
 
 Our bodies are to be presented a living sacrifice, Rom. xii. 1 ; 
 and they are not that without our souls. It is our heart given, 
 that gives all the rest, for that commands all. My son give me 
 thy heart, and then the other will follow, thine eyes will delight in 
 my ways. This makes the eyes, ears, tongue, and hands, and all, 
 to be holy, as God's peculiar property \ and being once given and 
 consecrated to Him, it becomes sacrilege to turn them to any un- 
 holy use. This makes a man delight to hear and speak of things 
 that concern God, and to think on Him frequently, to be holy in 
 his secret thoughts, and in all his ways. In everything we bring 
 Him, every thanksgiving and prayer we offer, His eye is upon the 
 heart : He looks if it be along with our offering, and if He miss 
 it, He cares not for all the rest, but throws it back again. 
 
 -The heart must be offered withal, and the whole heart, all of it 
 entirely given to Him. Se totum obtulit Christ us pro nobis : 
 Christ offered up his whole self for us. In another sense, which 
 crosses not this, thy heart must not be whole but broken. Psal. li. 
 17. But if thou find it unbroken, yet give it Him, with a desire 
 that it may be broken. And if it be broken, and if, when thou 
 hast given it Him, He break it more, yea and melt it too, yet thou 
 shalt not repent thy gift ; for He breaks and melts it, that He may 
 
COMMENTARY ON PETER. 157 
 
 refine it, and make it up a new and excellent frame, and may im- 
 press His own image on it, and make it holy, and so like to 
 Himself. 
 
 Let us then give Him ourselves, or nothing ; and to give our- 
 selves to Him, is not his advantage, but ours. As the philoso- 
 pher said to his poor scholar, who, when others gave him great 
 gifts, told him, He had nothing but himself to give ; It is well, 
 said he, and I will endeavor to give thee . back to thyself, better 
 than I received thee ; thus doth God with us, and thus doth a 
 Christian make himself his daily sacrifice : he renews this gift of 
 himself every day to God, and receiving it every day bettered 
 again, still he hath the more delight in giving it as being fitter for 
 God, the more it is sanctified by former sacrificing. 
 
 Acceptable to God by Jesus Christ. 
 
 The children of God do delight in offering sacrifices to Him ; 
 but if they might not know that they were well taken at their 
 hands, this would discourage them much ; therefore this is added. 
 How often do the godly find it in their sweet experience, that when 
 they come to pray, He welcomes them, and gives them such evi- 
 dences of His love, as they would not exchange for all worldly 
 pleasures! And when this doth not so presently appear at other 
 times, yet they ought to believe it. He accepts themselves and 
 their ways when offered in sincerity though never so mean ; 
 though they sometimes have no more than a sigh or a groan, it is 
 most properly a spiritual sacrifice. 
 
 Stay not away because thou, and the gifts thou offerest, are in- 
 ferior to the offering of others. No, none are excluded for that; 
 only give what thou hast, and act with affection, for that he re- 
 gards most. Under the Law, they who had not a lamb, were wel- 
 come with a pair of pigeons. So that the Christian may say : 
 What I am, Lord, 1 offer myself unto Thee, to be wholly Thine ; 
 and had 1 a thousand times more of outward or inward gifts, all 
 should be Thine ; had 1 a greater estate, or wit, or learning, or 
 power, I would endeavor to serve Thee with all. What I have, I 
 offer Thee, and it is most truly Thine ; it is but of Thy own that 
 I give Thee. No one needs forbear sacrifice for poverty, for what 
 God desires, is, the heart, and there is none so poor, but hath a 
 heart to give him. 
 
 Wherefore it is contained in the Scripture; behold, I lay in Sion a chief 
 corner-stone, elect, precious ; and he that believeth on him shall not be 
 confounded. I. Pet. 2 : G. 
 
 Let this commend the Scriptures much to our diligence and af- 
 fection, that their great theme is, our Redeemer, and redemption 
 wrought by Him ; that they contain the doctrine of his excellen- 
 14 
 
158 LEIGH-TON'S SELECT WORKS. 
 
 cies, are the lively picture of his matchless beauty. Were we 
 more in them, we should daily see more of him in them, and so 
 of necessity love him more. But we must look within them : the 
 letter is but the case; the spiritual sense is what we should desire 
 to see. We usually huddle them over, and see no further than 
 their outside, and therefore find so little sweetness in them : we 
 read them, but we search them not, as he requires. Would we 
 dig into those golden mines, we should find treasures of comfort 
 that cannot be spent, but which would furnish us in the hardest 
 times. 
 
 The prophecy here cited, if we look upon it in its own place, 
 we shall find inserted in the middle of a very sad denunciation of 
 judgment against the Jews. And this is usual with the prophets, 
 particularly with this evangelical prophet Isaiah, to uphold the 
 spirits of the godly, in the worst times, with this one great conso- 
 lation, the promise of the Messiah, as weighing down all, alike 
 temporal distresses and deliverances. Hence are those sudden 
 ascents (so frequent in the Prophets) from their present subject to 
 this great Hope of Israel. And if this expectation of a Saviour 
 was so pertinent a comfort in all estates, so many ages before the 
 accomplishment of it, how wrongfully do we undervalue it being 
 accomplished, if we cannot live upon it, and answer all with.it, 
 and sweeten all our griefs, with this advantage, that there is a 
 foundation stone laid in Sion, on which they that are builded shall 
 
 be sure not to be ashamed ! 
 
 ***** 
 
 To be built on Christ, is plainly to believe in him. But in this . 
 they most deceive themselves ; they hear of great privileges and 
 happiness in Christ, and piesently imagine it as all theirs, with- 
 out any more ado ; as that mad man of Athens, who wrote up all 
 the ships that came into the haven, for his own. We consider 
 not what it is to believe in him, nor what is the necessity of this 
 believing, in order that we may be partakers of the salvation 
 that he hath wrought. It is not they that have heard of him, or 
 that have some common knowledge of him, or that are able to dis- 
 course of him, and speak of his person and nature aright, but 
 they that believe in him. Much of our knowledge is like that of 
 the poor philosopher, who defirieth riches exactly, and dis- 
 courseth of their nature, but possesseth none ; or we are as a ge- 
 ometrician, who can measure land exactly in all its dimensions, 
 but possesseth not a foot thereof. And truly it is but a lifeless 
 unsavoury knowledge that men have of Christ by all books and 
 study, till he reveal himself and persuade the heart to believe in 
 him. Then, indeed, when it sees him, and is made one with him, 
 it says of all the reports it heard, I heard much, yet the half was 
 not told me. There is in lively faith, when it is infused into the 
 soul, a clearer knowledge of Christ and his excellency than before, 
 
COMMENTARY ON PETER. 159 
 
 and with it, a recumbency of the soul upon him as the foundation 
 of its life and comfort ; a resolving to rest on him, and not to de- 
 part from him upon any terms. Though I be beset on all hands, be 
 accused by the Law, and by mine own conscience, and by Satan, 
 and have nothing to answer for myself, yet, here I will stay, for I 
 am sure in him there is salvation, and no where else. All other 
 refuges are but lies, (as it is expressed in the words before these 
 in the Prophet,) poor base shifts that will do no good. God hath 
 laid this Precious Stone in Sion, for this very purpose, that weary 
 souls may rest upon it ; and why should not I make use of it ac- 
 cording to His intention ? He hath not forbid any, how wretched 
 soever, to believe, but commands it, and Himself works it where 
 he will, even in the vilest sinners. 
 
 Think it not enough that you know this Stone is laid, but see 
 whether you are built on it by faith. The multitude of imaginary 
 believers lie round about it, but they are never the better nor the 
 surer for that, any more than stones that lie loose in heaps near 
 unto a foundation, but are not joined to it. There is no benefit to 
 us by Christ, without union with him; no comfort in his riches, with- 
 out an interest in them, and a title to them, by virtue of that union. 
 Then is the soul right when it can say, He is altogether lovely, 
 and as the Spouse, (Cant. iii. 16,) He is mine, my well beloved. 
 This union is the spring of all spiritual consolations. And faith, 
 by which we are thus united, is a Divine work. He that hath 
 laid this Foundation in Sion with his own hand, works likewise, 
 with the same hand, faith in the heart, by which it is knit to this 
 corner-stone. It is not so easy as we imagine, to believe. See 
 Eph. i. 19. Many that think they believe, are, on the contrary, 
 like those of whom the Prophet there speaks, as hardened in sin 
 and carnally secure, whom he represents as in covenant with hell 
 and death, walking in sin, and yet promising themselves impunity. 
 
 Errors concerning Faith. 
 
 There is a twofold mistake concerning faith: on the one side, 
 they that are altogether void of it, abusing and flattering them- 
 selves in a vain opinion that they have it; and, on the other side, 
 they that have it, misjudging their own condition, and so depriv- 
 ing themselves of much comfort and sweetness that they might 
 find in their believing. 
 
 The former is the worse, and yet by far the commoner evil. 
 
 What one says of wisdom, is true of faith : Many would seek 
 after it, and attain it, if they did not fafcely imagine that they 
 have attained it already.* There is nothing more contrary to 
 the lively nature of faith, than for the soul not to be at all busied 
 
 * Puto multos potuisse ad sapientiam pervenire, nisi putassent se jam pervenisse* 
 SENECA. De Tranqutilitate. 
 
160 LEIGHTON'S SELECT WORKS. 
 
 with the thoughts of its own spiritual condition, and yet, this very 
 character of unbelief passes with a great many for believing. 
 They doubt not, that is, indeed they consider not what they are; 
 their minds are not at all on these things ; are not awakened to 
 seek diligently after Jesus, so as not to rest till they find him. They 
 are well enough without him ; it suffices them to hear there is 
 such a one, but they ask not themselves, Is he mine, or no? 
 Surely, if that be all not to doubt, the brutes believe as well as 
 they. It were better, out of all question, to be laboring under 
 doublings, if it be a more hopeful condition, to find a man groan- 
 ing and complaining, than speechless, and breathless, and not 
 stirring at all. 
 
 There be in spiritual doubtings two things ; there is a solici- 
 tous care of the soul concerning its own estate, and a diligent in- 
 quiry into it, and that is laudable, being a true work of the Spirit 
 of God ; but the other thing in them, is, perplexity and distrust 
 arising from darkness and weakness in the soul. Where there is 
 a great deal of smoke, and no clear flame, it argues much mois- 
 ture in the matter, yet it witnesseth certainly that there is fire 
 there; and therefore, dubious questioning of a man concerning 
 himself, is a much better evidence, than that senseless deadness 
 which most take for believing. Men that know nothing in sci- 
 ences, have no doubts. He never truly believed, who was not 
 made first sensible and convinced of unbelief. This is the Spir- 
 it's first errand in the world, to convince it of sin ; and the sin is 
 this, that they believe not, John xvi. 8, 9. jf the faith that thou 
 hast, grew out of thy natural heart of itself, be assured it is but a 
 weed. The right plant of faith is always set by God's own hand; 
 and it is watered and preserved by Him : because exposed to ma- 
 ny hazards, He watches it night and day. Isa. xxvii. 3. / the 
 Lord do keep it, I will water it every moment, lest any hurt it ; 
 1 will keep it night and day. 
 
 Again, how impudent is it in the most, to pretend they believe, 
 while they wallow in profaneness ! If faith unite the soul unto 
 Christ, certainly it puts it into participation of his Spiiit ; for if 
 any man have not the Spirit of Christ, he is none of his, says St. 
 Paul. This faith in Christ brings us into communion with God. 
 Now, God is light.; says St. John, and he therefore infers, If we 
 say we have fellowship with God, and walk in darkness, we lie, and 
 do not the truth, 1 John i. 6. The lie appears in our practice, 
 an unsuitableness in our carriage ; as one said of him that signed 
 his verse wrong, Fecit solcecismum manu. 
 
 But there be imaginary believers who are a little more refined, 
 who live after a blameless, yea, and a religious manner, as to 
 their outward behavior, and yet are but appearances of Christians, 
 have not the living work of faith within, and all these exercises 
 are dead works, in their hands. Amongst these, some may have 
 
COMMENTARY ON PETER. 1(J1 
 
 such motions within them as may deceive themselves, while their 
 external deportment deceives others ; they may have some transient 
 touches of desire to Christ, upon the unfolding of his excellencies 
 in the preaching of the word, and upon some conviction of their 
 own necessity, and may conceive some joy upon thoughts of ap- 
 prehending him ; and yet, all this proves but a vanishing fancy, 
 an embracing of a shadow. And because men who are thus de- 
 luded, meet not with Christ indeed, do not really find his sweet- 
 ness, therefore, within a while, they return to the pleasures of 
 sin, and their latter endproves worse than their beginning, 1 Pet. ii. 
 20. Their hearts could not possibly be steadfast, because there 
 was nothing to fix them on, in all that work wherein Christ him- 
 self was wanting. 
 
 Influence of true Faith. 
 
 Faith knits the heart to a Holy Head, a pure Lord, the Spring 
 of purity, and therefore cannot choose but make it pure : it is a 
 beam from Heaven, that raises the mind to a heavenly temper. 
 Although there are remains of sin in a believing soul, yet, it is a 
 hated, wearisome guest there. It exists there, not as its delio-ht 
 but as its greatest grief and malady, which it is still lamenting 
 and complaining of; it had rather be rid of it than gain a world. 
 Thus the soul is purified from the love of sin. 
 
 Believers a Royal Priesthood. 
 
 There is no doubt that this Kingly Priesthood is the common 
 dignity of all believers : this honor have all the Saints. They are 
 kings, have victory and dominion given them over the powers of 
 darkness and the lusts of their own hearts, that held them captive, 
 and domineered over them before. Base, slavish lusts, not born 
 to command, yet are the hard taskmasters of unrenewed minds; 
 and there is no true subduing of them, but by the power and 
 Spirit. of Christ. They may be quiet for a while in a natural man, 
 but they are then but asleep ; as soon as they awake again, they 
 return to hurry and drive him with their wonted violence. Now 
 this is the benefit of receiving the kingdom of Christ into a man's 
 heart, that it makes him a king himself. All the subjects of Christ 
 are kings, not only in regard of that pure crown of glory they 
 hope for, and shall certainly attain, but in the present, they have 
 a kingdom which is the pledge of that other, overcoming the 
 World, and Satan, and themselves, by the power of faith. Mens 
 bona regnum possidet, A good mind is a kingdom in itself, it is 
 true ; but there is no mind truly good, but that wherein Christ 
 dwells. There is not any kind of spirit in the world, so noble as 
 that spirit that is in a Christian, the very Spirit of Jesus Christ, 
 *14 
 
162 LEIGHTON'S SELECT WORKS. 
 
 that great king, the Spirit of Glory, as our Apostles calls it be- 
 low, ch. iv. This is a sure way to ennoble the basest and poor- 
 est among us. This royalty takes away all attainders, and leaves 
 nothing of all that is passed to be laid to our charge, or to dishonor 
 us. 
 
 The Spiritual Priesthood of Believers, compared with the Levitical Priest- 
 hood. 
 
 Believers are not shut out from God, as they were before, but, 
 being in Christ, are brought near unto Him, and have free access 
 to the throne of His grace, Heb. x. 21, 22. They resemble, in 
 their spiritual state, the legal priesthood very clearly, 1. In their 
 consecration ; II. In their Service ; and III. In their Laws, of 
 Living. 
 
 I. In their consecration. The levitical priests were, 1. Wash- 
 ed ; therefore this is expressed, Rev. i. 5, He hath washed us in 
 his blood, and then follows, and hath made us kings and priests. 
 There would have been no coming near unto God in his holy ser- 
 vices as his priests, unless we had been cleansed from the guilti- 
 ness and pollution of our sins. This that pure and purifying 
 Blood doth ; and it alone. No other laver can do it ; no water 
 but th^it fountain opened for sin and for uncleanness, Zech. xiii. 
 1. No blood, none of all that blood of Legal sacrifices, (Heb. ix. 
 12,) but only the blood of that spotless Lamb that takes away 
 the sins of the world: John i. 29. So with this, 2. We have that 
 other ceremony of the priest's consecration, which was by sacrifice, 
 as well as by washing ; for Christ at once offered up himself as 
 our sacrifice, and let out his blood for our washing. With good 
 reason is that prefixed there, Rev. i. 5. He hath loved us, and 
 then it follows, washed us in his blood. That precious stream of 
 his heart-blood, that flowed for our washing, told clearly that it 
 was a heart full of unspeakable love that was the source of it. 3. 
 There is anointing, namely, the graces of the Spirit, conferred 
 upon believers, flowing unto them from Christ. For it is of his 
 fulness that we all receive grace for grace; fJohn i. 16,) arid the 
 Apostle St. Paul says, (2 Cor. i. 16,) that we are established and 
 anointed in Christ. It was poured on Him as our head, and runs 
 down from Him unto us ; He the Christ, and we Christians, as 
 partakers of his anointing. The consecrating oil of the priests, 
 was made of the richest -ointments and spices, to shew the pre- 
 ciousness of the graces of God's Spirit, which are bestowed on 
 these spiritual priests ; and as that holy oil was not for common 
 use, nor for any other persons to be anointed withal, save the 
 priests only, so is the Spirit of grace a peculiar gift to believers. 
 Others might have costly ointments amongst the Jews, but none 
 of that same sort with the consecration-oil. Natural men may 
 have very great gifts of judgment, and learning, and eloquence, 
 
COMMENTARY ON PETER. 163 
 
 and moral virtues, but they have none of this precious oil, namely, 
 the Spirit of Christ, communicated to them ; no, all their endow- 
 ments are but common and profane. That holy oil signified partic- 
 ularly, eminency of light and knowledge in the priests ; therefore, in 
 Christians there must be light. They that are grossly ignorant of 
 spiritual things are surely not of this order ; this anointing is said 
 to teach us all things, I John ii. JJ7. That holy oil was of a most 
 fragrant sweet smell, by reason of its precious composition ; but 
 much more sweet is the smell of that Spirit wherewith believers 
 are anointed, those several odoriferous graces, which are the in- 
 gredients of their anointing oil, that heavenly-rnindedness, and 
 meekness, and patience, and humility, and the rest, that diffuse a 
 pleasant scent into the places and societies where they come ; 
 their words, their actions, and their deportment smelling sweet of 
 them. 4. The garments wherein the priests were inaugurate, 
 and which they were after to wear in their services, are outshined 
 by that purity and holiness wherewith all the saints are adorned ; 
 but still more by that imputed righteousness of Christ, those pure 
 robes that are put upon them, wherein they appear before the Lord 
 and are accepted in His sight. These priests are indeed clothed 
 with righteousness, according to that of the Psalmist, Psal. cxxxii. 
 9. 5. The priests were to have the offerings put into their hands ; 
 from thence, Jilling of the hand, signifies consecrating to the 
 priesthood. And thus doth Jesus Christ, who is the consecrator 
 of these priests, put into their hands, by his Spirit, the offerings 
 they are to present unto God. He furnishes them with prayers, 
 and praises, and all other oblations, that are to be offered by them ; 
 he gives them themselves, which they are to offer a living sacrifice, 
 rescuing them from the usurped possession of Satan and sin. 
 
 Let us consider their Services, which were divers. To name 
 the chief, 1. They had charge of the sanctuary, and the vessels of 
 it, and the lights, and were to keep the lamps burning. Thus the 
 heart of every Christian is made a temple to the Holy Ghost, and 
 he himself, as a priest consecrated unto God, is to keep it dili- 
 gently, and the furniture of Divine Grace in it; to have the light 
 of spiritual knowledge within him, and to nourish it by drawing 
 continually new supplies from Jesus Christ. 2. The priests were 
 to bless the people. And truly it is this spiritual priesthood, the 
 Elect, that procure blessings upon the rest of the world, and par- 
 ticularly on the places where they live. They are daily to offer 
 the incense of prayer, and other spiritual sacrifices unto God, as 
 the apostle expresseth it above, verse 5, not to neglect those holy 
 exercises together or apart. And as the priests offered it not only 
 for themselves, but for the people, so Christians are to extend their 
 prayers, and to entreat the blessings of God for others, especially 
 for the public estate of the Church. As the Lord's priest, they 
 are to offer up those praises to God, that are His due from the 
 
164 LEIGHTON'S SELECT WORKS. 
 
 other creatures, which praise Him indeed, yet cannot do it after 
 the manner in which these priests do ; therefore they are to offer, 
 as it were, their sacrifices for them, as the priests did for the 
 people. And because the most of-men neglect to do this, and 
 cannot do it indeed because they are unholy, and are not 
 of this priesthood, therefore should they bs so much the more 
 careful of it, and diligent in it. How few of those, whom the 
 Heavens call to by their light and revolution, that they enjoy, do 
 offer that sacrifice which becomes them, by acknowledging the 
 glory of God which the Heavens declare ! This, therefore, is as 
 it were put into the hands of these priests, namely, the godly, to 
 do. 
 
 III. Let us consider their course of life. We shall find rules 
 given to the legal priests, stricter than to others, of avoiding legal 
 pollutions, &/c. And from these, this spiritual priesthood must 
 learn an exact, holy conversation, keeping themselves from the 
 pollutions of the world ; as here it follows : A holy nation, and 
 that of necessity ; if a priesthood, then holy. They are purchased 
 indeed to be a peculiar treasure to God, (Exod. xix. 5,) purchased 
 at a very high rate. He spared not His only Son, nor did the 
 Son spare himself: so that these priests ought to be the Lord's 
 peculiar portion. All believers are His clergy ; and as they are 
 His portion, so He is theirs. The priests had no assigned inherit- 
 ance among their brethren, and the reason is added, for the Lord 
 is their portion ; and truly so they needed not envy any of the 
 rest, they had the choicest of all, the Lord of all. Whatsoever a 
 Christian possesses in the world, yet, being of this spiritual priest- 
 hood, he is as if he possessed it not, (1 Cor. vii. 30,) lays little 
 account on it. That which his mind is set upon, is, how he may 
 enjoy God, and find clear assurance that he hath Him for his por- 
 tion. 
 
 It is not so mean a thing to be a Christian as we think ; it is a 
 holy, an honorable, a happy state. Few of us can esteem it, or 
 do labor to find it so. No, we know not these things, our hearts 
 are not on them, to make this dignity and happiness sure to our 
 souls. Where is that true greatness of mind, arid that holiness 
 to be found, that become those who are kings and priests unto 
 God 1 that contempt of earthly things, and minding of Heaven 
 that should be in such 1 But surely, as many as find themselves 
 indeed partakers of these dignities, will study to live agreeably 
 to them, and will not fail to love that Lord Jesus who hath pur- 
 chased all this for them, and exalted them to it ; yea, humbled 
 himself to exalt them. 
 
 Now, as to the opposition of the estate of Christians to that of 
 unbelievers. We best discern, and are most sensible of the evil or 
 good of things by comparison. In respect of outward condition, 
 how many be there that are vexing themselves with causeless 
 
COMMENTARY ON PETER. 165 
 
 murmurings and discontents, who, if they would look upon the 
 many in the world that are in a far meaner condition than they, 
 would be cured of that evil ! It would make them not only con- 
 tent, but cheerful and thankful. But the difference here express- 
 ed, is far greater and more considerable than any that can be in 
 outward things. Though the estate of a Christian is very excel- 
 lent and precious, and, when rightly valued, hath enough in itself 
 to commend it, yet it doth and ought to raise our esteem of it the 
 higher, when we compare it both with the misery of our former 
 condition, and with the continuing misery of those that abide still, 
 and are left to perish in that woful estate. We have here both 
 these parallels. The happiness and dignity to which they are 
 chosen and called, is opposed to the rejection and misery of them 
 that continue unbelievers and rejecters of Christ. 
 
 Not only natural men, but even they that have a spiritual life in 
 them, when they forget themselves, are subject to look upon the 
 things that are before them with a natural eye, and to think hardly, 
 or at least doubtfully, concerning God's dispensations, beholding 
 the flourishing and prosperities of the ungodly, together with their 
 own sufferings and distresses. Thus, Psal. Ixxxiii. But when they 
 turn the other side of the medal, and view them with a right eye, 
 and by a true light, they are no longer abused with those appear- 
 ances. When they consider unbelievers as strangers, yea, mic- 
 mies to God, and slaves to Satan, held fast in the chains of their 
 own impenitency, and unbelief, and by these bound over to eter- 
 nal death, and then see themselves called to the liberties and 
 dignities of the Sons of God, partakers of the honor of the only- 
 begotten Son, on whom they have believed, made by him kings 
 and priests unto God ihe Father, then, surely, they have other 
 thoughts. It makes them no more envy, but pity the ungodly, 
 and account all their pomp, and all their possessions, what they 
 are indeed, no other than a glistening misery, and account them- 
 selves happy in all estates. It makes them say with David, The 
 lines are fallen to me in a pleasant place, I have a goodly heritage. 
 It makes them digest all their sufferings and disgraces with pa- 
 tience, yea, with joy, and think more of praising than complain- 
 ing, more of shewing forth His honor who hath so honored them ; 
 especially, when they consider the freeness of his grace, that it 
 was that alone which made the difference, calling them altogether 
 undeservedly from that same darkness and misery in which unbe- 
 lievers are deservedly left. 
 
 Christ our Light. 
 
 He is our light, opposed to all kind of darkness. He is so, in 
 opposition to the dark shadows of the ceremonial law, which pos- 
 sibly are here meant, as part of that darkness from which the 
 Apostle writes that these Jews were delivered also by the khowl- 
 
166 LEIGH-TON'S SELECT WORKS. 
 
 edge of Christ : when he came, the day broke and the shadows flew 
 away. He is our light, as opposed likewise to the darkness of 
 the Gentile superstitions and idolatries ; therefore these tw<3 are 
 joined by old Simeon, A light to lighten the Gentiles, and the 
 glory of his people Israel, Luke ii. 34. And to all who believe 
 among either, he is light as opposed to the ignorance, slavery, 
 and misery, of their natural estate, teaching them by his Spirit 
 the things of God, and reuniting them with God, who is the light 
 of the soul. I am, says he, the light of the world; he thatfollow- 
 eth me shall not walk in darkness. John viii. 12. 
 
 And it is that mysterious union of the soul with God in Christ, 
 which a natural man so little understands, that is the cause of all 
 that spiritual light of grace, that a believer does enjoy. There is 
 no right knowledge of God, to man once fallen from it, but in his 
 Son ; no comfort in beholding God, but through Him ; nothing 
 but just anger and wrath to be seen in God's looks, but through 
 Him, in whom He is well pleased. The Gospel shows us the light 
 of the knowledge of the Glory of God, but it is in the face of Jesus 
 Christ. 2 Cor. iv. 6. Therefore, the kingdom of light, as oppo- 
 sed to that of darkness, is called The kingdom of his dear Son, 
 or, the Son of his love. Col. i. 13. 
 
 There is a spirit of light and knowledge flows from Jesus Christ 
 into the souls of believers, that acquaints them with the mysteries 
 of the kingdom of God, which cannot otherwise be known. And 
 this spirit of knowledge is withal a spirit of holiness; for purity 
 and holiness are likewise signified by this light. He removed 
 that huge dark body of sin that was betwixt us and the Father, 
 and eclipsed Him from us. The light of his countenance sancti- 
 jieth by truth ; it is a light that hath heat with it, and hath influ- 
 ence upon the affections, warms them towards God and Divine 
 things. This darkness here, is indeed the shadow of death, and 
 they that are without Christ, are said, till he visit them, to sit in 
 darkness and in the shadow of death, Luke i. 79; so, this Light 
 is life, John i. 4 ; it doth enlighten and enliven, begets new ac- 
 tions and motions in the soul. The right notion that a man hath 
 of things as they are, works upon him, and stirs him accordingly ; 
 thus this light discovers a man to himself, and lets him see his 
 own natural filthiness, makes him loath himself, and fly from him- 
 self, run out of himself. And the excellency he sees in God and 
 his Son Jesus Christ, by this new light,' inflames his heart with 
 their Jove, fill him with estimation of the Lord Jesus, and makes 
 the world, and all things in it that he esteemed before, base and 
 mean in his eyes. Then from this light arise spiritual joy and 
 comfort, which are frequently signified by this expression, as in 
 that verse of the Psalmist, (the latter clause expounds the former,) 
 Light is sown for the righteous, and joy for the upright in heart. 
 Psal. xcvii. 11. As this kingdom of God's dear Son, that is, this 
 
COMMENTARY ON PETER. 167 
 
 kingdom of light, hath righteousness in it, so it hath peace and 
 joy in the Holy Ghost. Rom. xiv. 17. It is a false prejudice 
 the world hath taken up against religion, that it is a sour melan- 
 choly thing : there ig no truly lightsome comfortable life but it. 
 All others, have they what they will, live in darkness; and is 
 not that truly sad and comfortless? Would you think it a pleas- 
 ant life, though you had fine clothes, and good diet, never to 
 see the sun, but still to be kept in a dungeon with them? Thus 
 are they who live in worldly honor and plenty, but still without 
 God ; they are in continual darkness, with all their enjoyments. 
 
 It is true the light of believers is not here perfect, and there- 
 fore neither is their joy perfect ; it is sometimes overclouded ; but 
 the comfort is this, that it is an everlasting light, it shall never 
 go out in darkness, as it is said in Job xviii. 5, the light of the 
 wicked shall ; and it shall within awhile be perfected : there is a 
 bright morning without a cloud that shall arise. The Saints have 
 not only light to lead them in their journey, but much purer light 
 at home, an inheritance "in light. Col. i. 12. The land where 
 their inheritance lieth, is full of light, and their inheritance itself 
 is light ; for the vision of God for ever, is that inheritance. That 
 city hath no need of the sun, nor of the moon, to shine in it, for 
 the glory of the Lord doth lighten it, and the Lamb is the light 
 thereof. Rev. xxi. 23. As we said, that Increated Light is the 
 happiness of the soul, the beginnings of it are our happiness be- 
 gun ; they are beams of it sent from above, to lead us to the foun- 
 tain and fulness of it. With Thee, says David, is the fountain of 
 life, and in Thy light shall we see light. Psal. xxxvi. 9. 
 
 There are two things spoken of this Light, to commend it His 
 marvellous light ; that it is after a peculiar manner God's, and 
 then, that it is marvellous. 
 
 All light is from Him, the light of sense, and that of reason ; 
 therefore He is called the Father of lights, Jam. i. 17. But this 
 light of grace is after a peculiar manner His, being a light above 
 the reach of nature, infused into the soul in a supernatural way, 
 the light of the elect world, where God specially and graciously 
 resides. Natural men may know very much in natural things, 
 and, it may be, may know much in supernatural things, after a 
 natural manner. They may be full of school-divinity, and be 
 able to discourse of God and his Son Christ, and the mystery of 
 redemption, &c., and yet, they want this peculiar light, by which 
 Christ is made known to believers. They may speak of him, but 
 it is in the dark ; they see him not, and therefore they love him not. 
 The light they have, is as the light of some things that shine only 
 in the night, a cold glow-worm light that hath no heat with it at 
 all. Whereas a soul that hath some of this light, God's peculiar 
 light, communicated to it, sees Jesus Christ, and loves and de- 
 lights in him, and walks with him. A little of this light is worth 
 
168 LEIGHTON'S SELECT WORKS. 
 
 a great deal, yea, more worth than all that other common, specu- 
 lative, and discoursing knowledge that the greatest doctors can 
 attain unto. It is of a more excellent kind and original ; it is 
 from Heaven, and you know that one beam of the sun is of more 
 worth than the light of ten thousand torches together. It is a 
 pure, undecaying, heavenly light, whereas the other is gross and 
 earthly, (be it never so great,) and lasts but awhile. Let us not 
 therefore think it incredible, that a poor unlettered Christian 
 may know more of God in the best kind of knowledge, than any 
 the wisest and most learned natural man can do ; for the one 
 knows God only by man's light, the other knows Him by His own 
 light, and that is the only right knowledge. As the sun cannot 
 be seen but by its own light, so neither can God be savingly 
 known, but by His own revealing. 
 
 Now this light being so peculiarly God's, no wonder if it be 
 marvellous. The common light of the world is so, though, be- 
 cause of its commonness, we think not so of it. The Lord is 
 marvellous in wisdom, and in power in all His works of creation 
 and providence ; but above all, in the workings of His grace. 
 This light is unknown to the world, and so marvellous in the rare- 
 ness of beholding it, that there be but a few that partake of it. 
 And to them that see, it is marvellous ; because in it they see so 
 many excellent things that they knew not before : as if a man 
 were born and brought up, till he came to the years of under- 
 standing, in a dungeon, where he had never seen light, and were 
 brought forth on a sudden ; or, not to need that imagination, take 
 the man that was born blind, at his first sight, after Christ had 
 cured him, what wonder, think we, would seize upon him, to 
 behold on a sudden the beauty of this visible world, especially of 
 that sun, and that light that makes it both visible and beautiful ! 
 But much more matter of admiration is there in this light, to the 
 soul that is brought newly from the darkness of corrupt nature ! 
 Such persons see as it were a new world, and in it such wonders 
 of the rich grace and love of God, such matchless worth in Jesus 
 Christ the Sun of Righteousness, that their souls are filled with 
 admiration. And if this light of grace be so marvellous, how 
 much more marvellous shall the light of glory be in which it ends ! 
 
 As there are chains of eternal darkness upon damned spirits, 
 which shall never be taken oflf, wherein they are said to be reserv- 
 ed to the judgment of the great day, so there are chains of spirit- 
 ual darkness upon the unconverted soul, that can be taken off by 
 no other hand but the powerful hand of God. He calls the sin- 
 ner to come forth, and withal causes, by the power of that His 
 voice, the bolts and fetters to fall off, and enables the soul to come 
 forth into the light. It is an operative word that effects what it 
 bids, as that in the creation, He said, Let there be light, and it 
 was light t to which the Apostle hath reference, 2 Cor. iv. 6, when 
 
COMMENTARY ON PETER. 160 
 
 he says, God who commanded the light to shine out of darkness, hath 
 shined into your hearts. God calls man. He works with him in- 
 deed as with a reasonable creature, but surely, He likewise works 
 as Himself, as an Almighty Creator. He works strongly and 
 sweetly, with an Almighty easiness. One man may call another 
 to this light, and if there be no more, he may call long enough to 
 no purpose ; as they tell of Mahomet's miracle that misgave, he 
 called a mountain to come to him, but it stirred not. But His 
 call that shakes and removes the mountains, doth, in a way known 
 to Himself, turn and wind the heart which way He pleaseth. 
 The voice of the Lord is powerful and full of majesty. Psal. xxix. 
 4. If He speaks once to the heart, it cannot choose but follow 
 Him, and yet most willingly chooses that. The workings of 
 grace, (as oil, to which it is often compared,) do insensibly and 
 silently penetrate, and sink into the soul, and dilate themselves 
 through it. That word of His own calling, disentangles the 
 heart from all its nets, as it did the disciples from theirs, to follow 
 Christ. That call which brought St. Matthew presently from his 
 receipt of custom, puts off the heart from all its customs, and re- 
 ceipts too; makes it reject gains and pleasures, and all that hin- 
 ders it, to go after Christ. And it is a call that touches the soul 
 so as the touch of Elijah's mantle, that made Elisha follow him. 
 Go back, said he, for what have I done unto thee ? Yet he had 
 done so much, as made him forsake all to go with him. 1 Kings 
 xix. 20. And this every believer is most ready to acknowledge, 
 who knows what the rebellion of his heart was, and what his mis- 
 erable love of darkness was, that the gracious, yet mighty call of 
 God, was what drew him out of it : and therefore he willingly as- 
 sents to that which is the Third thing to be spoken of, that it be- 
 comes him, as being the End of his Calling, to shew forth His 
 praise, who hath so mercifully, and so powerfully called him from 
 so miserable, to so happy an estate. 
 
 The Mercy of God in Christ. 
 
 There is nothing doth so kindly work repentance, as the right 
 apprehension of the mercy and love of God. The beams of that 
 love are more powerful to melt the heart, than all the flames of 
 mount Sinai, all the threatenings and terrors of the Law. Sin is 
 the root of our misery ; and therefore it is the proper work of this 
 mercy, to rescue the soul from it, both from the guilt and the power 
 of it at once. Can you think there is any suitableness in it, that 
 the peculiar people of God should despise His laws, and practice 
 nothing but rebellions ? that those in whom He hath magnified 
 His mercy, should take pleasure in abusing it ? or that He hath 
 washed any with the blood of His Son, to the end that they may 
 still wallow again in the mire ? As if we were redeemed not 
 15 
 
170 LEIGHTON'S SELECT WORKS. 
 
 from sin, but to sin : as if we should say, We are delivered to da 
 all these abominations, as the Prophet speaks, Jer. vii. 10. Oh! 
 let us not dare thus abuse and affront the free grace of God, if we 
 mean to be saved by it ; but let as many as would be found 
 amongst those that obtain mercy, walk as His people, whose pecu- 
 liar inheritance is His mercy. And seeing this grace of God hath 
 appeared unto us, let us embrace it, and let it effectually teach us 
 to deny ungodliness and worldly lusts. Tit. ii. 11, 12. 
 
 And if you be persuaded to be earnest suitors for this mercy, 
 and to fly unto Jesus, who is the true mercy-seat, then be assured 
 it is yours. Let riot the greatest guiltiness scare you and drive 
 you from it, but rather drive you the more to it ; for the greater 
 the weight of that misery is, under which you lie, the more need 
 you have of this mercy, and the more will be the glory of it in 
 you. It a strange kind of argument used by the Psalmist, and 
 yet a sure one, it concludes well and strongly, Psal. xxv. 7 : 
 Lord, pardon my iniquity, for it is great. The soul oppressed 
 with the greatness of its sin lying heavy upon it, may, by that 
 very greatness of it pressing upon it, urge the forgiveness of it at 
 the hands of Free Mercy. It is for thy name's sake, that 
 makes it strong ; the force of the inference lies in that. Thou 
 art nothing, and worse than nothing ? True ; but all that ever ob- 
 tained this mercy, were once so : they were nothing of all that 
 which it hath made them to be ; they were not a people, had no 
 interest in God, were strangers to mercy, yea, heirs of wrath ; 
 yea, they had not so much of a desire after God, until this mercy 
 prevented them, and shewed itself to them, and them to them- 
 selves, and so moved them to desire it, and caused them to find it, 
 caught hold on them and plucked them out of the dungeon. And 
 it is unquestionably still the same mercy, and fails not : ever ex- 
 pending, and yet never all spent, yea, not so much as at all dimin- 
 ished : flowing, as the rivers, from one age to another, serving each 
 age in the present, and yet no whit the less to those that come 
 after. He who exercises it, is The LORD, forgiving iniquity, 
 transgression, and sin, to all that come unto Him, and yet, still 
 keeping mercy for thousands that come after. 
 
 You who have obtained this mercy, and have the seal of it 
 within you, it will certainly conform your hearts to its own nature ; 
 it will 'work you to a merciful compassionate temper of mind to the 
 souls of others who have not yet obtained it. You will indeed, as 
 the Lord doth, hate sin ; but as. He doth likewise, you will pity 
 the sinner. You will be so far from misconstruing and grumbling 
 at the long suffering of God, (as if you would have the bridge cut 
 because you are over, as St. Augustine speaks,) that, on the con- 
 trary, your great desire will be to draw others to partake of the 
 same mercy wkh you, knowing it to be rich enough ; and you will, 
 in your station, use your best diligence to bring in many to it, 
 from love both to the souls of men and to the glory of God. 
 
COMMENTARY ON PETER. 171 
 
 And withal, you will be still admiring and extolling this mercy, 
 as it is manifested unto yourselves, considering what it is, and what 
 you were before it visited you. The Israelites confessed (at the 
 offering of the first fruits,) to set off the bounty of God, A Syrian 
 ready to perish was my father ; they confessed their captivity in 
 Egypt : but far poorer and baser is our natural condition, and far 
 more precious is that land, to the possession of which this free 
 mercy bringeth us. 
 
 Do but call back your thoughts, you that have indeed escaped 
 it, and look but into that pit of misery whence the hand of the 
 Lord hath drawn you out, and you cannot fail to love Him highly, 
 and still kiss that gracious hand, even while it is scourging you 
 with any affliction whatsoever ; because it hath once done this for 
 you, namely, plucked you out of everlasting destruction. So 
 David, Psal. xl. 23, as the thoughts of this change will teach us 
 to praise, He hath brought me up out of an horrible pit : then 
 follows, He hath put a new song in my mouth, even praise un- 
 to our God; not only redeemed me from destruction, but withal 
 crowned me with glory and honor. Psal. ciii. 4. He not only 
 doth forgive all our debts, and let us out of prison, but enriches 
 us with an estate that cannot be spent, and dignifies us with a 
 crown that cannot wither, made up of nothing of ours. These 
 two considerations will stretch and tune the heart very high, 
 namely, from what a low estate Grace brings a man, and how high 
 it doth exalt him ; in what a beggarly, vile condition the Lord finds 
 us, and yet, that He doth not only free us thence, but puts 
 such dignities on us. He raises up the poor out of the dust, and 
 lifts the needy out of the dunghill, that he may set him with princes, 
 even with the princes of his people. Psal. cxiii. 7. Or, as Josh- 
 ua the priest was stripped of his filthy garments, and had a fair 
 mitre set upon his head, (Zech. iii. 3 5) so, those of this Priest- 
 hood are dealt withal. 
 
 Now, that we may be the deeper in the sense and admiration 
 of this mercy, it is indeed our duty to seek earnestly after the ev- 
 idence and strong assurance of it ; for things work on us accor- 
 ding to our notice and apprehensions of them, and therefore, the 
 more right assurance we have of mercy, the more love, and 
 thankfulness, and obedience, will spring from it. Therefore it 
 is, that the Apostle here represents this great and happy change 
 of estate to Christians, as a thing that they may know concerning 
 themselves, and that they ought to seek the knowledge of, that 
 so they may be duly affected with it. And it is indeed a happy 
 thing, to have in the soul an extract of that great archive and act 
 of grace towards it, that hath stood in Heaven from eternity. It 
 is surely both a very comfortable and very profitable thing, to find 
 and to read clearly the seal of mercy upon the soul, which is 
 holiness, that by which a man is marked by God, as a part of his 
 
172 LEIGHTON'S SELECT WORKS. 
 
 peculiar possession that He hath chosen out of the world. And 
 when we perceive any thing of this, let us look back, as here the 
 Apostle would have us to do, and reflect how God has called us 
 from darkness, to his marvellous light. 
 
 Right Preaching and Hearing. 
 
 Ministers are not to instruct only, or to exhort only, but to do 
 both. To exhort men to holiness and the duties of a Christian 
 life, without instructing them in the doctrine of faith, and bring- 
 ing them to Jesus Christ, is to build a house without a foundation. 
 And on the other side, to instruct the mind in the knowledge of 
 Divine things, and neglect the pressing of that practice and pow- 
 er of godliness, which is the undivided companion of true faith, is 
 to forget the building that ought to be raised upon that founda- 
 tion once laid, which is likewise a point of very great folly. Or, 
 if men, after laying that right foundation, do proceed to the super 
 structure of vain and empty speculations, it is but to build hay 
 and stubble, instead of those solid truths that direct the soul in the 
 way to happiness, which are of more solidity and worth than gold, 
 and silver, and precious stones. 1 Cor. iii. 12. Christ, and the 
 doctrine that reveals him, is called by St. Paul, the mystery of 
 the faith, 1 Tim. iii. 9, and, ver. 16, the mystery of godliness : 
 as Christ is the object of faith, so is he the spring and fountain 
 of godliness. The Apostle having, we see, in his foregoing dis- 
 course unfolded the excellency of Christ in him, proceeds here to 
 exhort them to that pure and spiritual temper of mind and course 
 of life, that becomes them as Christians. 
 
 Those hearers are to blame, and do prejudice themselves, who 
 are attentive only to such words and discourse as stir the affections 
 for the present, and find no relish in the doctrine of faith, and the 
 unfolding of those mysteries that bear the whole weight of relig- 
 ion, being the ground both of all Christian obedience, and all ex- 
 hortations ond persuasives to it. Those temporary, sudden stir- 
 rings of the affections, without a rightly informed mind, and some 
 measure of due knowledge of God in Christ, do no good. It is 
 the wind of a word of exhortation that stirs them for the time 
 against their lusts, but the first wind of temptation that comes, car- 
 ries them away ; and thus the mind is but tossed to and fro, like 
 a wave of the sea, with all kinds of winds, not being rooted and 
 grounded in the faith of Christ, (as it is Col. ii. 7,) and so, not 
 rooted in the love of Christ, (Eph. iii. 17,) which are the conquer- 
 ing graces that subdue unto a Christian his lusts and the world. 
 See 1 John v. 4 ; 2 Cor. v. 14, 15. Love makes a man to be 
 dead to himself and to the world, and to live to Christ who died 
 for him. 
 
COMMENTARY ON PETER. 173 
 
 The glory of God the aim of the Christian. 
 
 This is his intent, in the holiness and integrity of his life, that 
 God may be glorified ; this is the axis about which all this good 
 conversation moves and turns continually. 
 
 And he that forgets this, let his conversation be never so plaus- 
 ible and spotless, knows not what it is to be a Christian. As they 
 say of the eagles, who try their young ones whether they be of 
 the right kind or not, by holding them before the sun, and if they 
 can look steadfastly upon it, they own them, if not they throw 
 them away : this is the true evidence of an upright and real 
 Christian, to have a steadfast eye on the glory of God, the Fath- 
 er of Lights. In all, let God be glorified, says the Christian, and 
 that suffices : that is the sum of his desires. He is far from glo- 
 rifying in himself, or seeking to raise himself, for he knows that 
 of himself he is nothing, but by the free grace of God he is what 
 he is. " Whence any glorying to thee, rottenness and dust?" 
 says St. Bernard. 4< Whence is it to thee if thou art holy ? Is 
 it not the Holy Spirit that hath sanctified thee ? If thou couldst 
 work miracles, though they were done by thy hand, yet it were 
 not by thy power, but by the power of God." 
 
 To the end that my glory may sing praise unto thec, says Da- 
 vid, Psal. xxx. 12. Whether his tongue, or his soul, or both, be 
 meant, what he calls his glory, he shews us, and what use he 
 hath for it, namely, to give the Lord glory, to sing His praises, 
 and that then it was truly David's glory when it was so employed, 
 in giving glory to Him whose peculiar due glory is. What have 
 we to do in the world as His creatures, once and again His crea- 
 tures, His new creatures, created unto good works, but to exercise 
 ourselves in those, and by those to advance His glory, that all may 
 return to Him from whom all is, as the rivers run back to the sea 
 from whence they came ? Of Him, and through Him, and there- 
 fore, for Him are all things, says the Apostle, Rom. xi. 36. They 
 that serve base gods, seek how to advance and aggrandize them. 
 The covetous man studies to make his Mammon as great as he 
 can, all his thoughts and pains run upon that service, and so cfo 
 the voluptuous and ambitious for theirs ; and shall not they who 
 profess themselves to be the servants of the Only Great and the 
 Only True God, have their hearts much more, at least as much 
 possessed with desires of honoring and exalting Him ? Should 
 not this be their predominant design and thought ? What way 
 shall I most advance the glory of my God ? How shall I, who 
 am under stronger obligations than they all, set in with the heav- 
 ens and the earth, and the other creatures, to declare His excel- 
 lency, His greatness, and His goodness 1 
 
174 LEIGHTON'S SELECT WORKS. 
 
 Dearly beloved, I beseech you, as Strangers and Pilgrims, abstain from 
 fleshly Lusts, which war against the soul. I Pet. ii. 11. 
 
 They are called strangers in that spiritual sense which applies 
 in common to all the saints. Possibly, in calling them thus, he 
 alludes to the outward dispersion, but means, by the allusion, to 
 express their spiritual alienation from the world, and interest in 
 the New Jerusalem. 
 
 And this he uses as a very pertinent enforcement of his exhor- 
 tation. Whatsoever others do, the serving of the flesh, and love 
 of the world, are most incongruous and unseemly in you. Con- 
 sider what you are. If you were citizens of this world, then you 
 might drive the same trade with them, and follow the same lusts ; 
 but seeing you are chosen and called out of this world, and invest- 
 ed into a new society, made free of another city, and are there- 
 fore here but travellers passing through to your own country, it is 
 very reasonable that there be this difference betwixt you and the 
 world, that while they live as at home, your carriage be such as 
 becomes strangers ; not glutting yourselves with their pleasures, 
 not surfeiting upon their delicious fruits, as some unwary travel- 
 lers do abroad, but as wise strangers, living warily and soberly, 
 and still minding most of all your journey homewards, suspecting 
 dangers and snares in your way, and so walking with holy fear 
 (as the Hebrew word for a stranger imports.) 
 
 There is, indeed, a miserable party even within a Christian ; 
 the remainder of corruption, that is no stranger here, and there- 
 fore keeps friendship and correspondence with the world, and will 
 readily betray him if he watch not the more. So that he is not 
 only to fly the pollutions of the world that are round about him, 
 and to choose his steps that he be not ensnared from without ; but 
 he is to be upon a continual guard against the lusts and corruption 
 that are yet within himself, to curb and control them, and give 
 them resolute and flat refusals when they solicit him, and to stop 
 up their essays and opportunities of intercourse with the world, 
 and such things as nourish them, and so to do what he can to 
 starve them out of the holds they keep within him, ana! to 
 strengthen that new nature which is in him ; to live and act ac- 
 cording to it, though, in doing so, he shall be sure to live as a 
 stranger here, and a despised, mocked, and hated stranger. 
 
 And it is not, on the whole, the worse that it should be so. If 
 men in foreign countries be subject to forget their own at any 
 time, it is surely when they are most kindly used abroad, and are 
 most at their ease ; and thus a Christian may be in some danger 
 when he is^best accommodated, and hath most of the smiles and 
 caresses of the world ; so that though he can never wholly forget 
 his home that is above, yet his thoughts of it will be be less fre- 
 quent, and his desires of it less earnest, and > it may be, he 
 
COMMENTARY ON PETER. 175 
 
 may insensibly slide into its customs and habits, as men will do 
 that are well seated in some other country. But by the troubles 
 and unfriendliness of the world he gains this, that when they 
 abound most upon him, he then feels himself a stranger and re- 
 members to behave as such, and thinks often with much delight 
 and strong desires on his own country, and the rich and sure in- 
 heritance that lies there, and the ease and rest he shall have when 
 he comes thither. 
 
 And this will persuade him strongly to fly all polluted ways and 
 lusts, as fast as the world follows them. It will make him abhor 
 the pleasures of sin, and use the allowable enjoyments of this earth 
 warily and moderately, never engaging his heart to them as world- 
 lings do, but always keeping that free, free from that earnest de- 
 sire in the pursuit of worldly things, and that deep delight in the 
 enjoyment of them, which the men of the earth bestow upon them. 
 There is a diligence in his calling, and prudent regard of his 
 affairs, not only permitted to a Christian, but required of him. 
 But yet, in comparison of his great and high calling (as the Apos- 
 tle terms it,) he follows all his other business with a kind of cold- 
 ness and indifferency, as not caring very much which way they 
 go; his heart is elsewhere. The traveller provides himself as 
 he can with entertainment and lodging where he comes ; if it be 
 commodious, it is well, but if not, it is no great matter. If he 
 find but necessaries, he can abate delicacies very well ; for where 
 he finds them in his way, he neither can, nor, if he could, 
 would choose to stay there. Though his inn were dressed with the 
 richest hangings and furniture, yet it is not his home ; he must 
 and would leave it. This is the character of ungodly men, they 
 mind earthly things, Phil. iii. 19 ; they are drowned in them over 
 head and ears, as we say. 
 
 If Christians would consider how little, and for how little a 
 while, they are concerned in anything here, they would go through 
 any state and any changes of state, either to the better or the 
 worse, with very composed, equal minds, always moderate in their 
 necessary cares, and never taking any care at all for the flesh, 
 to fulfil the lusts of it. Rom. xiii. 14. 
 
 Let them that have no better home than this world to lay claim 
 to, live here as at home, and serve their lusts ; they that have all 
 them- portion in this life, no more good to look for than what can 
 catch here, let them take their time of the poor profits and pleas- 
 ures that are here ; but you that have your whole estate, all your 
 riches and pleasures laid up in Heaven, and reserved there for 
 you, let your hearts be there, and your conversation there* This 
 is not the place of your rest, nor of your delights, unless you 
 would be willing to change, and to have your good things here, as 
 some foolish travellers, who spend the estate they should live on 
 at home, in little while, braving it abroad amongst strangers. Will 
 
176 LEIGHTON'S SELECT WORKS. 
 
 you, with profane Esau, sell your birthright for a mess of pottage, 
 sell eternity for a moment, and, for a moment, sell such pleas- 
 ures as a moment of them is more worth than an eternity of the 
 other. 
 
 Having your Conversation honest among the Gentiles. 
 
 Having your conversation honest among the Gentiles .] As the 
 sovereign power of drawing good out of evil, resides in God, and 
 argues His primitive goodness, so He teacheth his own children 
 some faculty this way, that they may resemble Him in it. He 
 teacheth them to draw sweetness out of their bitterest afflictions, 
 and increase of inward peace from their outward troubles. And 
 as these buffettings of the tongue are no small part of their suffer- 
 ings, so they reap no small benefit by them many ways ; particu- 
 larly in this one, that they order their conversation the better, and 
 walk the more exactly for it. 
 
 And this, no doubt, in Divine providence, is intended and or- 
 dered for their good, as are all their other trials. The sharp cen- 
 sures and evil-speakings that a Christian is encompassed with in 
 the world, is no other than a, hedge of thorns set on every side, 
 that he go riot out of his way, but keep straight on in it betwixt 
 them, not declining to the right hand nor to the left; whereas, il 
 they found nothing but favor and good opinion of the world, they 
 might, as in a way unhedged, be subject to expatiate and wander 
 out into the meadows of carnal pleasures that are about them, 
 which would call and allure them, and often divert them from their 
 journey. 
 
 And thus it might fall out, that Christians would deserve cen- 
 sure and evil-speakings the more, if they did not usually suffer 
 them undeserved. This then turns into a great advantage to them, 
 making their conduct more answerable to those two things that 
 our Saviour joins, watch and pray ; causing them to be the more 
 vigilant over themselves, and the more earnest with God for His 
 watching over them and conducting of them. Make my ways 
 straight, says David, because of mine enemies, Psal. v. 8 : the 
 word is, my observers, or those that scan my ways, every foot of 
 them, that examine them as a verse, or as a song of music; if 
 there be but a wrong measure in them, they will not let it slip, 
 but will be sure to mark it. 
 
 And if the enemies of the godly wait for their halting, shall not 
 they scan their own paths themselves, that they may not halt? 
 Shall they not examine them to order them, as the wicked do to 
 censurse them : still depending wholly upon the spirit of God as 
 their guide, to lead them into all truth, and to teach them how to 
 order their conversation aright, that it may be all of a piece, holy 
 and blameless, and still like itself? 
 
COMMENTARY ON PETER. 177 
 
 For so is the will God. 
 
 This is the strongest and most binding reason that can be used 
 to a Christian mind, which hath resigned itself to be governed by 
 that rule, to have the will of God for its law. Whatsoever is re- 
 quired of it upon that warrant, it cannot refuse. Although it crosses 
 a man's own humor, or his private interest, yet if his heart be sub- 
 jected to the will of God, he will not stand with Him in anything. 
 One word from God, I will have it so, silences all, and carries it 
 against all opposition. 
 
 It were a great point, if we could be persuaded to esteem duly 
 of this: it were indeed all. It would make light and easy work 
 in those things that go so hardly on with us, though we are daily 
 exhorted to them. Is it the will of God that I should live soberly ? 
 Then, though my own corrupt will and my companions be against 
 it, yet it must be so. Wills He that I forbear cursing and oaths, 
 though it is my custom to use them ? Yet I must offer violence 
 to my custom, and go against the stream of all their customs that 
 are round about me, to obey His will, who wills all things 
 justly and holily. Will He have my charity not only liberal in 
 giving, but in forgiving, and real and hearty in both ? Will He 
 have me bless them that curse me, and do good to them that hate 
 me, and love mine enemies 1 Though the world counts it a hard 
 task, and my own corrupt heart possibly finds it so, yet it shall be 
 done ; and not as upon unpleasant necessity, but willingly, and 
 cheerfully, and with the more delight because it is difficult; for 
 so it proves my obedience the more, and my love to Him whose 
 will it is. Though mine enemies deserve not my Jove, yet He 
 who bids me love them, does ; and if He will have this the touch- 
 stone to try the uprightness of my love to Him, shall it fail there ? 
 No, His will commands me so absolutely and He Himself is so 
 lovely, that there can be nobody so unlovely in themselves, or to 
 me, but I can love them upon His command, and for His sake. 
 
 Honor all Men. 
 
 We owe not the same measure of esteem to all. We may, yea, 
 we ought to take notice of the different outward quality, or inward 
 graces and gifts of men ; nor is it a fault to perceive the shallow- 
 ness and weakness of men with whom we converse, and to esteem 
 more highly those on whom God hath conferred more of such 
 things as are truly worthy of esteem. But unto the meanest we 
 do owe some measure of esteem, 1st, Negatively. We are not to 
 entertain despising, disdainful thoughts of any, how worthless and 
 mean soever. As the admiring of men, the very best, is a foolish 
 excess on the one hand, so, the total contemning of any, the very 
 poorest, is against this rule on the other ; for that contemning of 
 
178 LEIGHTON'S SELECT WORKS 
 
 vile persons, the Psalmist speaks of, Psal. xv. 3, and commends, is 
 the dislike and hatred of their sin, which is their vileness, and 
 the not accounting them for outward respects, worthy of such es- 
 teem as their wickedness does, as it were, strip them of. 2dly. 
 We are to observe and respect the smallest good that is in any. 
 Although a Christian be never so base in his outward condition, 
 in body or mind, of very mean intellectuals and natural endow- 
 ments, yet, they who know the worth of spiritual things, will es- 
 teem the grace of God that is in him, in the midst of all those dis- 
 advantages, as a pearl is a rough shell. Grace carries still its own 
 worth, though under a deformed body and ragged garments, yea, 
 though they have but a small measure of that neither the very 
 lowest degree of grace ; as a pearl of the least size, or a small 
 piece of gold, yet men will not throw it away, but as they say, the 
 least shavings of gold are worth the keeping. The Jews would not 
 willingly tread upon the smallest piece of paper in their way, but 
 took it up ; for possibly, said they, the name of God may be on it. 
 Though there was a little superstition in this, yet truly there is 
 nothing but good religion in it, if we apply it to men. Trample 
 not on any ; there may be some work of grace there, that thou 
 knovvest not of. The name of God may be written upon that soul 
 thou treadest on ; it may be a soul that Christ thought so much of, 
 as to give His precious blood for it ; therefore despise it not. 
 Much more, I say, if thou canst perceive any appearance that it is 
 such a one, oughtest thou to esteem it. Wheresoever thou findest 
 the least trait of Christ's image, if thou lovest Him, thou wilt 
 honor it ; or if there be nothing of this to be found in him thou 
 lookest on, yet, observe what common gift of any kind God hath 
 bestowed on him, judgment, or memory, or faculty in his calling, 
 or any such thing, for these in their degree are to be esteemed, 
 and the person for them. And as there is no man so complete as 
 to have the advantage in every thing, so there is no man so low 
 and unworthy but he hath something wherein he is preferable 
 even to those that in other respects are much more excellent. 
 Or imagine thou canst find nothing else in some men, yet honor 
 thy own nature ; esteem humanity in them, especially since hu- 
 manity is exalted in Christ to be one with the Deity : account of 
 the individual as a man. And, along with this esteem goes, 3dly, 
 that general good-will and affection due to men : Whereas there 
 are many who do not only outwardly express, but inwardly bear 
 more regard to some dog or horse that they love, than to poor dis- 
 tressed men, and in so doing, do reflect dishonor upon themselves, 
 and upon mankind. 
 
 Humility the ground work of External Kindness. 
 
 The outward behaviour wherein we owe honor to all, is noth- 
 ing but a conformity to this inward temper of mind ; for he that 
 
COMMENTARY ON PETER. 179 
 
 inwardly despiseth none, but esteemeth the good that is in the 
 lowest, or at least esteemeth them in that they are men, and loves 
 them as such, will accordingly use no outward sign of disdain of 
 any ; he will not have a scornful eye, nor a reproachful tongue to 
 move at any, not the meanest of his servants, nor the worst of his 
 enemies ; but, on the contrary, will acknowledge the good that 
 is in every man, and give unto all that outward respect that is con- 
 venient for them, and that they are capable of, and will be ready 
 to do them good as he hath opportunity and ability. 
 
 But instead of walking by this rule of honoring all men, what 
 is there almost to be found amongst men, but a perverse prone- 
 ness to dishonor one another, and every man ready to dishonor 
 all men, thiU he may honor himself, reckoning that what he gives 
 to others is lost to himself, and taking what he detracts from otl> 
 ers, as good booty to make up himself ? Set aside men's own in- 
 terest, and that common civility which for their own credit they 
 use one with another, and truly there will be found very little of 
 this real respect to others, proceeding from obedience to God arid 
 love to men, little disposition to be tender of their reputation and 
 good name, and their welfare as of our own, (for so the rule is,) 
 but we shall find mutual disesteem and defamation filling almost 
 all societies. 
 
 And the bitter root of this iniquity is, that wicked, accursed 
 self-love which dwells in us. Every man is naturally his own 
 grand idol, would be esteemed and honored by any means, and to 
 magnify that idol self, kills the good name and esteem of others in 
 sacrifice to it. Hence, the narrow-observing eye and broad-speak- 
 ing tongue, upon any thing that tends to the dishonor of others ; 
 and where other things fail, the disdainful upbraiding of their birth, 
 or calling, or any thing that comes next to hand, serves for a re- 
 proach. And hence arises a great part of the jars and strifes amongst 
 men, the most part being drunk with an over-weening opinion of 
 themselves, and the unworthiest the most so ; The Sluggard, says 
 Solomon, is wiser in his own conceit, than seven men that can ren- 
 der a reason, Prov. xxvi. 16 : and not finding others of their mind, 
 this frets and troubles them. They take the ready course to de- 
 ceive themselves ; for they look with both eyes on the failings and 
 defects of others, and scarcely give their good qualities half an 
 eye ; while, on the contrary, in themselves, they study to the full 
 their own advantages, and their weaknesses and defects, (as 
 one says,) they skip over, as children do the hard words in their 
 lesson, that are troublesome to read ; and making this uneven 
 parallel, what wonder if the result be a gross mistake of themselves! 
 Men over-rate themselves at home : they reckon that they ought 
 to be regarded, and that their mind should carry it ; and when 
 they come abroad, and are crossed in this, this puts them out of 
 all temper. 
 
180 LEIGH-TON'S SELECT WORKS. 
 
 But the humble man, as he is more conformable to this Divine 
 rule, so he hath more peace by it ; for he sets so low a rate upon 
 himself in his own thoughts, that it is scarcely possible for any to 
 go lower in judging of him ; and therefore, as he pays due respect 
 to others to the full, and gives no ground of quarrel that way, so 
 he challenges no such debt to himself, and thus avoids the usual 
 contests that arise in this. Only by pride comes contention, says 
 Solomon, Prov. xiii, 10. A man that will walk abroad in a crowd- 
 ed street, cannot choose but be often jostled ; but he that con- 
 tracts himself, passes through more easily. 
 
 Study, therefore, this excellent grace of humility ; not the per- 
 sonated acting of it in appearance, which may be a chief agent 
 for pride, but true lowliness of rnind, which will make you to be 
 nothing in your own eyes, and content to be so in the eyes of others. 
 Then will you obey this word ; you will esteem all men as is meet, 
 and not be troubled though all men disesteem you. As this hu- 
 mility is a precious grace, so it is the preserver of all other graces, 
 and without it, (if they could be without it,) they were but as a 
 box of precious powder carried in the wind without a cover, in 
 danger of being scattered and blown away. 
 
 Fear God. 
 
 Fear God.] All the rules of equity and charity amongst men, 
 flow from a higher principle, and depend upon it ; and there is no 
 right observing of them without due regard to that : therefore this 
 word which expresses that principle of obedience, is fitly inserted 
 amongst these rules ; the first obligation of man being to the sove- 
 reign majesty of God who made him, and and all the mutual duties 
 of one to another being derived from that. A man may indeed, 
 from moral principles, be of a mild inoffensive carriage, and do 
 civil right to all men ; but this answers not the divine rule even 
 in these same things, after the way that it requires them. The 
 spiritual and religious observance of these duties towards men, 
 springs from a respect to God, and terminates there too ; it begins 
 and ends in Him. And generally, all obedience to His commands, 
 both such as regulate our behaviour towards Himself immediately, 
 and such as relate to man, doth arise from a holy fear of His 
 name. Therefore, this fear of God, upon which follows necessa- 
 rily the keeping of His commandments, is given us by Solomon as 
 the total sum of man's business and duty, Eccl. xii. ult., and so r 
 the way to solid happiness : he pronounces it totum hominis, the 
 whole of man. After he had made his discoveries of all things 
 besides under the sun, gone the whole circuit, and made an exact 
 valuation, he found all besides this, to amount to nothing but van- 
 ity and vexation of spirit. The account he gives of all other 
 things, was only for this purpose, to illustrate and establish this 
 
COMMENTARY ON PETER. 181 
 
 truth the more, and to make it the more acceptable ; to be a re- 
 pose after so much weariness, and such a tedious journey, and so, 
 as he speaks there, ver. 10, a word of delight as well as a word of 
 truth; that the mind might sit down and quiet itself in this, from 
 the turmoil and pursuit of vanity, that keep it busy to no purpose 
 in all other things. But whereas there was emptiness and vanity, 
 that is, just nothing, in all other things, there was not only some- 
 thing to be found, but everything in this one, this fear of God y 
 and that keeping of his commandments, which is the proper fruit 
 of fear. All the repeated declaring of vanity in other things, both 
 severally and altogether in that book, are but so many strokes to 
 drive and fasten this nail, (as it is there, ver. 11,) this word of 
 wisdom, which is the sum of all and contains all the rest. So 
 Job, after a large inquest for wisdom, searching for its vein, as 
 men do for mines of silver and gold, hath the return of a Non fn- 
 ventum est, from all the creatures : The sea says, it is not in me, 
 &c. But in the close, he finds it in this, The fear of the Lord, 
 that is wisdom, and to depart from evil that is understanding. Job 
 xxviii. ult. 
 
 Under this fear is comprehended all religion, both inward and 
 outward, all the worship and service of God, and all the obser- 
 vance of His commandments, which is there (Eccl. xii.) and else- 
 where, expressly joined with it,' and therefore is included in it, 
 when it is not expressed. So Job xxviii. as above, To depart 
 from evil is understanding, repeating in effect the former words 
 by these. So Psal. cxi. 10. It hath in it all holiness, and obe- 
 dience ; they grow all out of it. It is the beginning, and it is the 
 top or consummation of wisdom, for the word signifies both. 
 
 Think it not, then, a trivial, common matter to speak or hear 
 of this subject ; but take it as our great lesson and business here 
 on earth. The best proficients in it have yet need to learn it bet- 
 ter, and it requires our incessant diligence and study all our 
 days. 
 
 This fear hath in it chiefly these things: 1. A reverential es- 
 teem of the majesty of God, which is a main, fundamental thing in 
 religion, and moulds the heart most powefully to the obedience of 
 His will. 2. A firm belief of the purity of God, and of His power 
 and justice, that He loves holiness, and hates all sin, and can and 
 will punish it. 3. A right apprehension of the bitterness of His 
 wrath, and the sweetness of his love ; that His incensed anger is 
 the most terrible and intolerable thing in the world, absolutely the 
 most fearful of all evils, and, on the other side, his love, of all gpod 
 things the best, the most blessed and delightful, yea, the only 
 blessedness. Life is the name of the sweetest good we know, 
 and yet, His loving kindness is better than life, says David, Psal. 
 Ixiii. 3. 4. It supposes, likexvise, sovereign love to God, for His 
 own infinite excellency and goodness. 5. From all these springs 
 16 
 
182 LEIGHTON'S SELECT WORKS. 
 
 a most earnest desire to please Him in all things, and an unwil- 
 lingness to offend Him in the least, and, because of our danger 
 through the multitude and strength of temptations, and our own 
 weakness, a continual self-suspicion, a holy fear lest we should sin, 
 a care and watchfulness that we sin not, and deep .sorrow, and 
 speedy returning and humbling before Him, when we have sinned. 
 
 The Reward of the Righteous. 
 
 How often do men work earnestly, and do and suffer much for 
 the uncertain wages of glory and thanks amongst men! And 
 how many of them fall short of their reckoning, either dying before 
 they came to that state where they think to find it, or not finding 
 it where they looked for it, and so they live but to feel the pain of 
 their disappointment.! Or, if they do attain their end, such glory 
 and thanks as men have to give them,' what amounts it to ? Is it 
 any other than a handful of nothing, the breath of their mouths, 
 and themselves much like it, a vapor dying out in the air ? The 
 most real thanks they give, their solidest rewards, are but such as 
 a man cannot take home with him ; or if they go so far with him, 
 yet, at furthest, he must leave them at the door, when he is to en- 
 ter his everlasting home. All the riches, and palaces, and mon- 
 uments of honor that he had, and that are erected 10 him after 
 death, as if he had then some interest in them, reach him not at 
 all. Enjoy them who will, he does not, he hath no portion of all 
 that is done under the sun ; his own end is to him the end of the 
 world. 
 
 But he that would have abiding glory, and thanks, must turn 
 his eye another way for them. All men desire glory, but they 
 know neither what it is, nor how it is to be sought. He is upon 
 the only right bargain of this kind, whose praise (according to St. 
 Paul's word) is not of men, but of God. Rom. ii. 29. If men 
 commend him not, he accounts it no loss, nor any gain if they do; 
 for he is bound for a country where that coin goes not, and whither 
 he cannot carry it, and therefore he gathers it not. That which 
 he seeks in all, is, that he may be approved and accepted of God, 
 whose thanks are no less, to the least of those He accepts, than a 
 crown of unfading glory. Not a poor servant that fears His name, 
 and is obedient and patient for his sake, but shall be so rewarded. 
 There are some kinds of graces and good actions, which men 
 (such as regard any grace) take special notice of, and commend 
 highly, such as are of a magnific and remarkable nature, as mar- 
 tyrdom, or doing or suffering for religion in some public way. 
 There be again, other obscure graces, which, if men despise them 
 not, yet they esteem not much, as meekness, gentleness, and pa- 
 tience under private crosses, known to few or none. And yet, 
 these are of great account with God, and therefore should be so 
 
COMMENTARY ON PETER. 183 
 
 with us : these are indeed of more universal use, whereas the 
 other are but for high times, as we say, for rare occasions : these 
 are every one's work, but few are called to the acting of the other. 
 And the least of these graces shall not lose its reward, in whose 
 person soever, as St. Paul tells us, speaking of this same subject. 
 Knowing that whatsoever good thing any man doeth, the same shall 
 he receive of the Lord whether he be bond or free. Eph. vi. 8. 
 
 This is the bounty of that great Master we serve. For what 
 are we and all we can do, that there should be the name of re- 
 ward attached to it ? Yet He keeps all in reckoning ; not a poor 
 lame prayer, not a tear, nor a sigh poured forth before Him shall 
 be lost. Not any cross, whether from His own hand immediately, 
 or coming through men's hands, that is taken, what way soever it 
 come, as out of His hand, and carried patiently, yea, and welcom- 
 ed, and embraced for His sake, but He observes our so entertain- 
 ing of it. Not an injury that the meanest servant bears Christian- 
 ly, but goes upon account with Him. And He sets them down 
 so, as that they bear much value through His estimate and way of 
 reckoning of them, though in themselves they are all less than 
 nothing ; as a worthless counter stands for hundreds or thousands, 
 according to the place you set it in. Happy they who have to 
 deal with such a Lord, and who, be they servants or masters, are 
 vowed servants to Him ! When He comes, His reward shall be 
 loith Him. Rev. xxii. 12. 
 
 Duty of serving God in our own Peculiar Calling and Condition. 
 
 Grace finds a way to exert itself in every estate where it exists, 
 and regulates the soul according to the particular duties of that es- 
 tate. Whether it find a man high or low, a master or a servant, 
 it requires not a change of his station, but works a change on his 
 heart, and teaches him how to live in it. The same spirit that 
 makes a Christian master pious, and gentle, and prudent in com- 
 manding, makes a Christian servant faithful, and obsequious, and 
 diligent in obeying. A skilful engraver makes you a statue indif- 
 ferently of wood, or stone, or marble, as they are put into his 
 hand ; so, Grace forms a man to a Christian way of walking in 
 any estate. There is a way for him in the meanest condition to 
 glorify God, and to adorn the profession of religion ; no estate so 
 low, as to be shut out from that ; and a rightly informed and rightly 
 affected conscience towards God, shews a man that way, and 
 causes him to walk in it. As the astrologers say, that the same 
 stars that made Cyrus to be chosen king amongst the armies of 
 men when he came to be a man, made him to be chosen king 
 amongst the shepherd's children, when he was a child ; thus 
 Grace will have its proper operation in every estate. 
 
 In this, men readily deceive themselves ; they can do anything 
 
184 LEIGHTON'S SELECT WORKS. 
 
 well in imagination, better than the real task that is in their 
 hands. They presume that they could do God good service in 
 some place of command, who serve Him not, as becomes thenij 
 in that which is by far the easier, the place of obeying, wherein 
 he hath set them. They think that if they had the ability and 
 opportunities that some men have, they would do much more for 
 religion, and for God, than they do ; and yet, they do nothing, 
 but spoil a far lower part than that, which is their own, and is 
 given them to study and act aright in. But our folly and self-ig- 
 norance abuse us : it is not our part to choose what we should be, 
 but to be what we are, to His glory who gives us to be such. Be 
 thy condition never so mean, yet, thy conscience towards God, if 
 it be within thee, will find itself work in that. If it be little that 
 is intrusted to thee, in regard of thy outward condition, or any 
 other way, be thou faithful in that little, as our Saviour speaks, 
 and thy reward shall not be little : He shall make thee ruler over 
 much. Matt. xxv. 23. 
 
 A Spiritual mind ennobles every Employment. 
 
 As a corrupt mind debaseth the best and most excellent call- 
 ings and actions, so the lowest are raised above themselves, and 
 ennobled by a spiritual mind. Magistrates or ministers, though 
 their calling and employments be high, may have low intentions, 
 and draw down their high calling to those low intentions ; they 
 may seek themselves, and their own selfish ends, and neglect God. 
 And a sincere Christian may elevate his low calling by this con- 
 science towards God, observing His will, and intending His glory 
 in it. An eagle may fly high, and yet have its eye down upon 
 some carrion on the earth : even so, a man may be standing on 
 the earth, and on some low part of it, and yet have his eye upon 
 heaven, and be contemplating it. That which men cannot at all 
 see in one another, is the very thing that is most considerable in 
 their actions, namely, the principle whence they flow, and the end 
 to which they tend. This is the form and life of actions, that 
 by which they are earthly or heavenly. Whatsoever be the mat- 
 ter of them, the spiritual mind hath that alchemy indeed, of turn- 
 ing base metals into gold, earthly employments into heavenly. 
 The handy-work of an artisan or servant who regards God, and 
 eyes Him even in that work, is much holier than the prayer of a 
 hypocrite; and a servant's enduring the private wrongs and harsh- 
 ness of a fro ward master, bearing it patiently for conscience to* 
 wards God, is more acceptable to God, than the sufferings of such 
 as may endure much for a public good cause, without a good and 
 upright heart. 
 
 This habitude and posture of the heart towards God, the Apos- 
 tle St. Paul presses much upon servants, Eph. vi. 8, as being very 
 
COMMENTARY ON PETER. 185 
 
 I \ 
 
 needful to allay the hard labor and harsh usage of many of them. 
 This is the way to make all easy, to undergo it for God. There 
 is no pill so bitter, but respect and love to God will sweeten it. 
 And this is a very great refreshment and comfort to Christians in 
 the mean estate of servants or other laboring men, that they may 
 offer up their hardship arid bodily labor as a sacrifice to God, and 
 say, Lord, this is the station wherein Thou has set me in this 
 world, and I desire to serve Thee in it. What I do is for Thee, 
 and what I suffer I desire to bear patiently and cheerfully for Thy 
 sake, in submission and obedience to Thy will. 
 
 The Obedience of Servants should spring from Conscience towards God. 
 
 In this there is, 1. A reverential compliance with God's dispo- 
 sal, both in allotting to them that condition of life, and in particu- 
 larly choosing their master for them ; though possibly not the 
 mildest and pleasantest, yet the fittest for their good. There is 
 much in firmly believing this, and in heartily submitting to it; 
 for we would, naturally, rather carve for ourselves, and shape our 
 own estate to our mind, which is a most foolish, yea, an impious 
 presumption : as if we were wiser than He who hath done it, and 
 as if there Were not as much, and, it may be, more possibility of 
 true contentment in a mean, than in a far higher condition I The 
 master's mind is often more toiled than the servant's body. But 
 if our condition be appointed us, at least we would have a voice in 
 some qualifications and circumstances of it ; as in this, if a man 
 must serve, he would wish willingly that God would allot him a 
 meek, gentle master. And so, in other things, if we must be 
 sick, we would be well accommodated, and not want helps ; but 
 to have sickness, and want means arid friends for our help, this 
 we cannot think of without horror. But this submission to God 
 is never right, till all that concerns us be given up into His hand, 
 to do with it , and with every article and circumstance of it, as 
 seems good in His eyes. 2. In this conscience, there is a religious 
 and observant respect to the rule which God hath set men to walk 
 by in that condition ; so that their obedience depends not upon any 
 external inducement, failing when that fails, but flows from an 
 inward impression of the law of God upon the heart. Thus, a 
 servant's obedience and patience will not be pinned to the good- 
 ness and equity of his master, but when that fails, will subsist 
 upon its own inward ground ; and so, generally in all other es- 
 tates. This is the thing that makes sure and constant walk- 
 ing ; makes a man step even in the ways of God. When a man's 
 obedience springs from that unfailing, unchanging reason, the 
 command of God, it is a natural motion, and therefore keeps on, 
 and rather grows than abates ; but they who are moved by things 
 outward, must often fail, because those things are not constant in 
 *16 
 
186 LEIGHTON'S SELECT WORKS. 
 
 their moving ; as, for instance, when a people are much acted on 
 by the spirit of their rulers, as the Jews when they had good 
 kings. 3. In this conscience, there is a tender care of the glory 
 of God, and the adornment of religion, which the Apostle pre- 
 mised before these particular duties, as a thing to be specially re- 
 garded in them. The honor of our Lord's name, is that which 
 we should set up as the mark to aim all our actions at. But, alas ! 
 either we think not on it, or our hearts slip out, and start from 
 their aim, like bows of deceit, as the word is. Psal. Ixxviii. 57. 4. 
 There is the comfortable persuasion of God's approbation and ac- 
 ceptance, (as it is expressed in the following verse, of which 
 somewhat before,) and the hope of that reward He hath promised, 
 as it is, Col. iii. 24 : Knowing that of the Lord ye shall receive 
 the inheritance, for ye serve the Lord Christ. No less than the in- 
 heritance! So then, such servants as these, are sons and heirs of 
 God, coheirs with Christ. Thus he that is a servant, may be in 
 a far more excellent state than his master. The servant may hope 
 for, and aim at a kingdom, while the master is embracing a dung- 
 hill. And such a one will think highly of God's free grace, and 
 the looking ever to that inheritance, makes him go cheerfully 
 through all pains and troubles here, as light and momentary, and 
 not worth the naming in comparison of that glory that shall be 
 revealed. In the meantime, the be^t and most easy condition of 
 the sons of God, cannot satisfy them, nor stay their sighs and 
 groans, waiting and longing for that day of their full redemption. 
 Rom. viii. 16, 23. 
 
 Now this is the great rule, not only for servants, but for all the 
 servants of God in what state soever, to set the Lord always be- 
 fore them, Psal. xvi. 8, and to study with St. Paul, to have a con- 
 science void of offence, towards God and man, Acts xxiv. 16; to- 
 eye and to apply constantly to their actions and their inward 
 thoughts, the command of God ; to walk by that rule abroad, and 
 at home in their houses, and in the several ways of their calling ; 
 (as an exact workman is ever and anon laying his rule to his 
 work, and squaring it ;) and for the conscience they have towards 
 God, to do arid suffer His will cheerfully in everything, being con- 
 tent that He choose their condition and their trials for them ; 
 only desirous to be assured, that He hath chosen them for His 
 own, and given them a right to the glo/rious liberty of the sons of 
 God, Rom viii. 21 ; still endeavoring to walk in that way which 
 leads to it, overlooking this moment, and all things in it, account- 
 ing it a very indifferent matter what is their outward state here, 
 provided they may be happy in eternity. Whether we be high or 
 low here, bond or free, ii imports little, seeing that all these dif- 
 ferences will be so quickly at an end, and there shall not be so 
 much as any track or footsteps of them left. With particular 
 men, it is so in their graves ; you may distinguish the greater 
 
COMMENTARY ON PETER. 187 
 
 from the less by their tombs, but by their dust you cannot : and 
 with the whole world it shall be so in the end. All monuments 
 and palaces, as well as cottages shall be made fire, as our Apostle 
 tells us. The elements shall melt with fervent heat, and the earth, 
 and all the works therein, shall be burnt up. 2 Pet. iii. 10. 
 
 Christ's Sufferings are our Example. 
 
 Hereunto were ye called.] The particular things that Chris- 
 tians are here said to be called to, are, suffering, as their lot, and 
 patience, as their duty, even under the most unjust and undeserv- 
 ed sufferings. 
 
 And both these are as large as the sphere of this calling. Not 
 only servants and others of a mean condition, who, lying low, are 
 the more subject to rigors and injuries, but generally, all who are 
 called to godliness, are likewise called to sufferings. 2. Tim. iii. 
 12. All that will follow Christ, must do it in his livery ; they 
 must take up their cross. This is a very harsh and unpleasing 
 article of the Gospel to a carnal mind, but the Scriptures conceal 
 it not. Men are not led blindfold into sufferings, and drawn into 
 a hidden snare by the Gospel's invitations ; they are told it very 
 often, that they may not pretend a surprisal, nor have any just plea 
 for starting back again. So our Saviour tells his disciples, why 
 he was so express and plain with them in this, These things have 
 I told you that ye be not offended, John xvi. 1 ; as if he had said, 
 I have shown you the ruggedness of your way, that you may not 
 stumble at it, taking it to be a smooth plain one. But then, 
 where this is spoken of, it is usually allayed with the mention of 
 those comforts that accompany these sufferings, or of that glory 
 which follows them. The doctrine of the Apostles, which was so 
 verified in their own persons, was this, That we must through 
 much tribulation, enter into the kingdom of God, Acts xiv. 22. 
 An unpleasant way indeed, if you look no farther, but a kingdom 
 at the end of it, and that the kingdom of God, will transfuse plea- 
 sure into the most painful step in it all. It seems a sad condition 
 that falls to the share of godly men in this world, to be eminent 
 in sorrows and troubles. Many are the afflictions of the right- 
 eous, Psalm xxxiv. 19 : but that which follows, weighs them abun- 
 dantly down in consolation, that the Lord Himself is engaged in 
 their afflictions, both for their deliverance out of them in due time, 
 and, in, the mean time, for their support and preservation under 
 them : The Lord delivers them out uf them all, and till He does 
 that, He keepeth all their bones. This was literally verified in the 
 natural body of Christ, as St. John observes, John xix. 36, and it 
 holds spiritually true in his mystical body. The Lord supports 
 the spirits of believers in their troubles, with such solid consola- 
 tions as are the pillars and strength of their souls, as the bones of 
 
1S8 LEIGHTON'S SELECT WORKS. 
 
 the body, which the Hebrew word for them imports. So, He 
 keepeth all his bones ; and the desperate condition of wicked men 
 is opposd to this, verse 21, to illustrate it, Evil shall slay the 
 wicked. 
 
 Thus, John xvi. 33, they are forewarned in the close, what to 
 expect at the world's hands, as they were divers times before in that 
 same sermon ; but it is a sweet testament, take it altogether : Ye 
 shall have tribulation in the world, but peace in Me. And seeing 
 He hath jointly bequeathed these two to his followers, were it not 
 great folly to renounce such a bargain, and to let go that peace 
 for fear of this trouble ? The trouble is but in the world, but the 
 peace is in Him, who weighs down thousands of worlds. 
 
 So then, they do exceedingly mistake and misreckon, who 
 would reconcile Christ and the world, who would have the Church 
 of Christ, or, at least, themselves for their own shares, enjoy both 
 kinds of peace together ; would willingly have peace in Christ, 
 but are very loath to part with the world's peace. They would 
 be Christians, but they are very ill satisfied when they hear 
 of anything but ease and prosperity in that estate, and willingly 
 forget the tenor of the Gospel in this; and so, when times of trou- 
 ble and sufferings come, their minds are as new and uncouth to it, 
 as if they had not been told of it before hand. They like better 
 St. Peter's carnal advice to Christ, to avoid suffering, Matt, 
 xvi. 22, than his Apostolic doctrine to Christians, teaching 
 them, that as Christ suffered, so they likewise are called to* suffer- 
 ing. Men are ready to think as Peter did, that Christ should fa- 
 vor himself more in his own body, his Church, than to expose it 
 to so much suffering : and most would be of Rome's mind in this, 
 at least in affection, that the badge of the Church should be pomp 
 and prosperity, and not the cross ; the true cross and afflictions 
 are too heavy and painful. 
 
 But God's thoughts are not as ours : those whom he calls to a 
 kingdom, He calls to sufferings as the way to it. He will have 
 the heirs of Heaven know, that they are not at home on earth, 
 and that this is not their rest. He will not have them, with the 
 abused world, fancy a happiness here, and, as St. Augustine says, 
 Beatam vitam queer ere in regione mortis seek a happy life in the 
 region of death. The reproaches and wrongs that encounter them 
 shall elevate their minds often to that land of peace and rest, 
 where righteousness dwells. 2 Pet. iii. 13. The hard taskmaster 
 shall make them weary of Egypt, which otherwise, possibly, they 
 would comply too well with ; shall dispose them for deliverance, 
 and make it welcome, which, it may be, they might but coldly de- 
 sire, if they were better used. 
 
 He knows what He does, who secretly serves His own good 
 purposes by men's evil ones, and, by the ploughers that make long 
 furrows on the back of His Church, (Psal. cxxix. 3,) makes it a 
 
COMMENTARY ON PETER. 189 
 
 fruitful field to Himself. Therefore, it is great folly and unad- 
 visedness, to take up a prejudice against His way, to think it 
 might be better as we would model it, and to complain of the 
 order of things, whereas we should complain of disordered' 
 minds : but we had rather have all altered and changed for us, 
 the very course of Providence, than seek the change of our 
 own perverse hearts. But the right temper of a Christian is, to 
 run always cross to the corrupt stream of the world arid human in- 
 iquity, and to be willingly carried along with the stream of i)ivine 
 Providence, and not at all to stir a hand, no, nor a thought, to 
 row against that mighty current ; and not only is he carried with 
 it upon necessity, because there is no steering against it, but cheer- 
 fully and voluntarily ; not because he must, but because he would. 
 
 And this is the other thing to which Christians are jointly call- 
 ed : as to suifering, so to calmness of mind and patience in suffer- 
 ing, although their suffering be most unjust ; yea, this is truly a 
 part of that duty they are called to, to maintain that integrity and 
 inoffensiveness of life that may make their sufferings at men's 
 hands always unjust. The entire duty here, is innocence and 
 patience ; doing willingly no wrong to others, and yet cheerfully 
 suffering wrong when done to themselves. If either of the two 
 be wanting, their suffering does not credit their profession, but 
 dishonors it. If they be patient under deserved suffering, their 
 guiltiness darkens their patience : and if their sufferings be un- 
 deserved, yea, and the cause of them honorable, yet impatience 
 under them stains both their sufferings and their cause, and seems 
 in part to justify the very injustice that is used against them ; but 
 when innocence and patience meet together in suffering, their 
 sufferings are in their perfect lustre. These are they who honor 
 religion, and shame the enemies of it. It was the concurrence 
 of these two that was the very triumph of the martyrs in times of 
 persecution, that tormented their tormentors, and made them more 
 than conquerors, even in sufferings. 
 
 Now that we are called both to suffering and to this manner of 
 suffering, the Apostle puts out of question, by the supreme exam- 
 ple of our Lord Jesus Christ ; for the sum of our calling is, i o fol* 
 low Him. Now in both these, in suffering, and in suffering inno- 
 cently and patiently, the whole history of the Gospel testifies how 
 complete a pattern He is. 
 
 Now this is reason enough, and carries it beyond all other rea- 
 son, why Christians are called to a suffering life, seeing the Lord 
 and Author of that calling, suffered himself so much. The Cap- 
 tain, or Leader, of our salvation, as the Apostle speaks, was con- 
 secrated by suffering, Heb. ii. 10 : that was the way by which He 
 entered into the holy place, where He is now our everlasting High 
 Priest, making intercession for us. If He be our Leader to sal- 
 vation, must not we follow Him in the way He leads, whatsoever 
 
190 LEIGHTON'S SELECT WORKS. 
 
 it is? If it be (as we see it is) by the way of sufferings, we must 
 either follow on in that way, or fall short of salvation ; for there 
 is no other leader, nor any other way than that which He opened ; 
 so that there is not only a congruity in it, that His followers be 
 conformed to Him in suffering, but a necessity, if they will follow 
 Him on, till they attain to glory. And the consideration of both 
 these, cannot but argue a Christian into a resolution for this via 
 regia, this royal way of suffering that leads to glory, through which 
 their King and Lord himself went to His glory. It could hardly 
 be believed at first, that this was His way, and we can hardly yet 
 believe that it must be ours. O fools, and sloiv of heart to believe! 
 Ought not Christ to have suffered these things, and so to enter in- 
 to His glory ? Luke xxiv. 25, 26. 
 
 Would you be at glory, and will you not follow your Leader in 
 the only way to it ? Must there be another way cut out for you 
 by yourself? O absurd ! Shall the servant be greater than his 
 master? John xiii. 6. Are not you fairly dealt with ? If you 
 have a mind to Christ, vou shall have full as much of the world's 
 good will as He had : if it hate you, He bids you remember, hoio 
 it hated Him. John xv. 18. 
 
 But though there were a way to do otherwise, would you not, if 
 the love of Christ possessed your hearts, rather choose to share 
 with Him in His lot, and would you not find delight in the very 
 trouble of it? Is not this conformity to Jesus, the great ambition 
 of all his true hearted followers? We carry about in the body 
 the dying of the Lord Jesus ,-szys the great Apostle, 2 Cor. iv. 10. 
 Besides the unspeakable advantage to come, which goes linked 
 with this, that if we suffer with Him, we shall reign witli Him, 
 (2 Tim. ii. 12,) there is a glory, even in this present resemblance, 
 that we are conformed to the image of the Son of God in suffer- 
 ings. Why should we desire to leave Him? Are you not one 
 with him ? Can you choose but have the same common friends 
 and enemies? Would you willingly, if it might be, could you find 
 in your heart to be friends with that world which hated your 
 Lord and Master ? Would you have nothing but kindness and 
 ease, where He had nothing but enmity and trouble? Or would 
 you not rather, when you think aright of it, refuse and disdain to 
 be so unlike Him? As that good Duke said, when they would 
 have crowned him King of Jerusalem, No, said he, by no means, 
 I will not wear a crown of gold where Jesus was crowned with 
 thorns. 
 
 Who, when he was reviled, reviled not again. 
 
 This spotless Lamb of God, was a Lamb both in guiltlessness and 
 silence ; and the Prophet Isaiah expresses the resemblance, in 
 that He was brought as a Lamb to the slaughter, Isa. liii. 7. He 
 
COMMENTARY ON PETER. 191 
 
 suffered not only an unjust sentence of death, but withal unjust 
 revilings, the contradictions of sinners. No one ever did so little 
 deserve revilings ; no one ever could have said so much in his own 
 just defence, and to the just reproach of his enemies; and yet, in 
 both, he preferred silence. No one could ever threaten so heavy 
 things as He could against his enemies, and have made good all 
 he threatened, and yet no such thing was heard from Him. The 
 heavens and the earth, as it were, spoke their resentment of His 
 death who made them ; but He was silent ; 6r what He spoke 
 makes this still good, how far he was from revilings and threaten- 
 ings. As spices pounded, or precious ointment poured out, give 
 theii smell most, thus, His name was an ointment then poured forth., 
 together with His blood, (Cant. i. 3) and filling he?.ven and earth 
 with its sweet perfume, was a savor of rest and peace in both, 
 appeasing the wrath of God, and so quieting the consciences of 
 men. And even in this particular was it then most fragrant, in 
 that all the torments of the cross and all the revilings of the mul- 
 titude, racked him as it were for some answer, yet could draw no 
 other from Him than this, Father, forgive them for they know not 
 what they do. 
 
 But for those to whom this mercy belonged not, the Apostle 
 tells us what He did ; instead of revilings and threatenings, He 
 committed all to Him icho judgeth righteously. And this is the 
 true method of Christian patience, that which quiets the mind, 
 and keeps it from the boiling, tumultuous thoughts of revenge, to 
 turn the whole matter into God's hand, to resign it over to Him, 
 to prosecute when and as he thinks good. Not as the most, who 
 had rather, if they had power, do for themselves, and be their own 
 avengers ; and because they have not power, do offer up such bit- 
 ter curses and prayers for revenge unto God, as are most hateful 
 to Him, and are far from this calm and holy way of committing 
 matters to His judgment. The common way of referring things to 
 God, is indeed impious and dishonorable to Him, being really no 
 other than calling Him to be a servant and executioner to our pas- 
 sion. We ordinarily mistake His justice, and judge of it accord- 
 ing to our own precipitant and distempered minds. If wicked 
 men be not crossed in their designs, and their wickedness evident- 
 ly crushed, just when we would have it, we are ready to give up 
 the matter as desperate, or at least to abate of those confident and 
 reverential thoughts of Divine justice which we owe Him. How- 
 soever things go, this ought to be fixed in our hearts, that He who 
 sitteth in the heaven judgeth righteously, and executes that His 
 righteous judgment in the fittest season. We poor worms, whose 
 whole life is but a hand-breadth in itself, and is as nothing unto 
 God, think a few months or years a great matter ; but to Him who 
 inhabiteth eternity, a thousand years are but as one day t as our 
 Apostle teaches us, in his second Epistle, ch. iii. 8. 
 
192 LEIGHTON'S SELECT WORKS 
 
 Our Saviour in that time of his humiliation and suffering, com- 
 mitted himself and his cause (for that is best expressed, in that 
 nothing is expressed but He committed) to Him who judgeth right- 
 eously, and the issue shall be, that all his enemies shall become his 
 footstool, and He himself shall judge them. But that which is given 
 us here to learn from his carriage toward them in his suffering, is, 
 that quietness and moderation of mind, even under unjust suf- 
 ferings, make us like Him : not to reply to reproach with reproach, 
 as our Custom is, to give one ill word for another, or two for one, 
 to be sure not to be behind. Men take a pride in this, and think 
 it ridiculous simplicity so to suffer, and this makes strifes and con- 
 tention so much abound ; but it is a great mistake. You think 
 it greatness of spirit to bear nothing, to put up with no wrong, 
 whereas indeed it is great weakness, and baseness. It is true 
 greatness of spirit to despise the most of those things which set 
 you usually on fire one against another ; especially, being done 
 after a Christian manner, it were a part of the spirit of Christ in 
 you : arid is there any spirit greater than that, think you ? Oh ! 
 that there were less of the spirit of the Dragon, and more of the 
 spirit of the Dove amongst us. 
 
 Christ the great subject of the writings of the Apostles. 
 
 That which is deepest in the heart, is generally most in the 
 mouth ; that which abounds within, runs over most by the tongue 
 or pen. When men light upon the speaking of that subject which 
 posseses their affection, they can hardly be taken off, or drawn from 
 it again. Thus the Apostles in their writings, when they make 
 mention any way of Christ suffering for us, love to dwell on it, as 
 that which they take most delight to speak of; such delicacy, 
 such sweetness is in it to a spiritual taste, that they like to keep 
 it in their mouth, and are never out of their theme, when they in- 
 sist on Jesus Christ, though they have but named Him by occa- 
 sion of some other doctrine ; for He is the great subject of all 
 they have to say. 
 
 Our sins the cause of our Saviour's Suffeiings. 
 
 But senseless we go light under the burden of sin, and feel it 
 not, we complain not of it, and are therefore truly said to be dead 
 in it ; otherwise it could not but press us, and press out com- 
 plaints. O ! wretched man that I am ! who shall deliver me 1 A 
 profane, secure sinner thinks it nothing to break the holy Law of 
 God, to please his flesh, or the world ; he counts sin a light mat- 
 ter, makes a mock of it, as Solomon says, Prov. xiv. 9. But a 
 stirring conscience is of another mind: Mine iniquities are gone 
 over my head ; as a heavy burden, they are too heavy for me. 
 Psal. xxxviii. 4. 
 
COMMENTARY ON PETER. 193 
 
 Sin is such a burden as makes the very frame of heaven and 
 earth, which is not guilty of it, yea, the whole creation, to crack 
 and groan, (it is the Apostle's doctrine, Rom. viii. 22,) and yet, 
 the impenitent heart whose guiltiness it is, continues unmoved, 
 groaneth not ; for your accustomed groaning is no such matter. 
 
 Yea, to consider it in connexion with the present subject, where 
 we rnay best read what it is, Sin was a heavy load to Jesus Christ. 
 In Psal. xl. 12, the Psalmist, speaking in the person of Christ, 
 complains heavily, Innumerable evils have compassed me about ; 
 Mine iniquities, (not His, as done by Him, but yet His, by his un- 
 dertaking to pay for them,) have taken hold of me, so that 1 am not 
 able to look vp ; they are more than the hairs of my head, there- 
 fore my heart faileth me. And surely, that which pressed Him so 
 sore who upholds Heaven and earth, no other in Heaven or on 
 earth could have sustained and surmounted, but would have sunk 
 and perished under it. Was it, think you, the pain of that common 
 outside of his death, though very painful, that drew such a word 
 from him, My God, My God, why hast thou forsaken me ? Or was 
 it the fear of that beforehand, that pressed a sweat of blood from 
 him ? No, it was this burden of sin, the first of which was com- 
 mitted in the garden of Eden, that then began to be laid upon 
 Him and fastened upon his shoulders in the garden of Gethsema- 
 ne, ten thousand times heavier than the cross which he was 
 caused to bear. That might be for a while turned over to anoth- 
 er, but this could not. This was the cup he trembled at more 
 than at that gall and vinegar to be afterwards offered to him by 
 his crucifiers, or any part of his external sufferings : it was the 
 bitter cup of wrath due to sin, which his Father put into his hand, 
 and caused him to drink, the very same thing that is here called 
 the bearing our sins in his body. 
 
 And consider, that the very smallest sins contributed to make 
 up this load, and made it so much the heavier ; and therefore, 
 though sins be comparatively smaller and greater, yet learn thence 
 to account no sin in itself small, which offends the great God, 
 and which lay heavy upon your great Redeemer in the day of 
 His sufferings. 
 
 At His apprehension, besides the soldiers, that invisible crowd 
 of the sins he was to suffer for, came about him, for it was these 
 that laid strongest hold on him : he could easily have shaken off 
 all the rest, as appears, Matt. xxvi. 33, but our sins laid the ar- 
 rest on him, being accounted His, as it is in that forecited place, 
 Psal. xl. 12, Mine iniquities. Now amongst these were even 
 those sins we call small ; they were of the number that took him, 
 and they were amongst those instruments of his bloodshed. If the 
 greater were as the spear that pierced his side, the less were as 
 the nails that pierced his hands and his feet, and the very least as 
 the thorns that were set on his precious head. And the multi- 
 17 
 
194 LEIGHTON'S SELECT WORKS. 
 
 tude of them made up what was wanting in their magnitude ; 
 though they were small, they were many. 
 
 Christ crucified, the best kind oflearning. 
 
 You, then, who are gazing on vanity, be persuaded to turn your 
 eyes this way, and behold this lasting wonder, this Lord of Life 
 dying ! But the most, alas ! want a due eye for this Object. It is 
 the eye of faith alone, that looks aright on Him, and is daily dis- 
 covering new worlds of excellency and delight in this crucified 
 Saviour; that can view Him daily, as hanging on the Cross, with- 
 out the childish, gaudy help of a crucifix, and grow in the knowl- 
 edge of that Love which passeth knowledge, and rejoice itself in 
 frequent thinking and speaking of Him, instead of those idle and 
 vain thoughts at the best, and empty discourses, wherein they 
 most delight, and wear out the day. What is all knowledge but 
 painted folly in comparison to this? Hadst thou Solomon's faculty 
 to discourse of all plants, and hadst not the right knowledge of this 
 root of Jesse; wert thou singular in the knowledge of the stars 
 and of the course of the heavens, and couldst walk through the 
 spheres with a Jacob's staff, but ignorant of this star of Jacob ; if 
 thou knewest the histories of all time, and the life and death of all 
 the most famous princes, and could rehearse them all, but dost 
 not spiritually know and apply to thyself the death of Jesus as thy 
 life; thou art still a wretched fool, and all thy knowledge with thee 
 shall quickly perish. On the other side, if thy capacity or breed- 
 ing hath denied thee the knowledge of all these things wherein 
 men glory so much, yet, do but learn Christ crucified, and what 
 wouldst thou have more ? That shall make thee happy for ever. 
 For this is life eternal, to know thee the only true God, and Jesus 
 Christ whom thou hast sent. John xvii. 3. 
 
 Here St. Paul takes op his rest, / determined to know nothing 
 but Jesus Christ and him crucified. 1 Cor. ii. 2. As if he had 
 said, Whatsoever I knew besides, I resolved to be as if I knew 
 nothing besides this, the only knowledge wherein I will rejoice 
 myself, and which I will labor to impart to others. I have tried 
 and compared the rest, and find them all unworthy of their room 
 beside this, and my whole soul too little for this. I have passed 
 this judgment and sentence on all. I have adjudged myself to 
 deny all other knowledge, and confined myself within this circle, 
 and I am not straitened. No, there is room enough in it; it is 
 larger than heaven and earth, Christ, and him crucified ; the most 
 despised and ignominious part of knowledge, yet the sweetest and 
 most comfortable part of all : the root whence all our hopes of 
 life, and all our spiritual joys do spring. 
 
 But the greatest part of mankind hear this subject as a story. 
 Some are a little moved with the present sound ot it, but they 
 
COMMENTARY ON PETER. 195 
 
 draw it not home into their hearts, to make it theirs, and to find 
 salvation in it, but still cleave to sin, and love sin better than Him 
 who suffered for it. 
 
 But you whose hearts the Lord hath deeply humbled under a 
 sense of sin, come to this depth of consolation, and try it, that you 
 may have experience of the sweetness and riches of it. Study 
 this point thoroughly, and you will find it answer all, and quiet 
 your consciences. Apply this bearing of sin by the Lord Jesus 
 for you, for it is published and made known to you for this pur- 
 pose. This is the genuine and true use of it, as of the brazen 
 serpent, not that the people might emptily gaze on the fabric of it, 
 but that those that looked on it might be cured. When all that 
 can be said, is said against you, " It is true," may you say, " but 
 it is all satisfied for ; He on whom I rest, made it His, and did 
 bear it for me." The person of Christ is of more worth than all 
 men, yea, than all the creatures, and therefore, his life was a full 
 ransom for the greatest offender. 
 
 And as for outward troubles and sufferings, which were the oc- 
 casion of this doctrine in this place, they are all made exceeding 
 light by the removal of this great pressure. Let the Lord lay on 
 me what He will, seeing He hath taken off my sin, and laid that 
 on His own Son in my stead. I may suffer many things, but He 
 hath borne that for me, which alone was able to make me misera- 
 able. 
 
 And you that have this persuasion, how will your hearts be 
 taken up with his love, who has so loved you as to give himself for 
 you ; who interposed Himself to bear off from you the stroke of 
 everlasting death, and encountered all the wrath due to us, and 
 went through with that great work, by reason of his unspeakable 
 love ! Let him never go forth from my heart, who for my sake re- 
 fused to go down from the cross. 
 
 That we, being dead to sin, should live unto righteousness. 
 
 Many things may lie in a man's way betwixt him and the acting 
 of divers sins which possibly he affects most. Some restraints, 
 either outward or inward, may be upon him, the authority of oth- 
 ers, the fear of shame or punishment, or the check of an enlight- 
 ened conscience ; and though by reason of these, he commit not 
 the sin he would, yet he lives in it, because he loves it, because 
 he would commit it: as we say, the soul lives not so much where 
 it animates, as where it loves. Arid generally, that metaphorical 
 kind of life, by which man is said to live in any thing, hath its 
 principal seat in the affection : that is the immediate link of the 
 union in such a life ; and the untying and death consists chiefly 
 in the disengagement of the heart, the breaking off" the affection 
 from it. Ye that love the Lord, says the Psalmist, hate evil, 
 
196 LEIGHTON'S SELECT WORKS. 
 
 Psalm xcvii. 10. An unrenewed mind may have some temporary 
 dislikes even of its beloved sins in cold blood, but it returns to 
 like them within a while. A man may not only have times of 
 cessation from his wonted way of sinning, but, by reason of the 
 society wherein he is, and the withdrawing of occasions to sin, 
 and divers other causes, his very desire after it may seem to him- 
 self to be abated, and yet he may be not dead to sin, but only 
 asleep to it; and therefore, when a temptation, backed with op- 
 portunity and other inducing circumstances, comes and jogs him, 
 he awakes, and arises, and follows it. 
 
 A man may for a while distaste some meat which he loves, 
 (possibly upon a surfeit,) but he quickly regains his liking of it. 
 Every quarrel with sin, every fit of dislike to it, is not that hatred 
 which is implied in dying to sin. Upon the lively representation 
 of the deformity of his sin to his mind, certainly a natural man 
 may fall out with it; but this is but as the little jars of husband and 
 wife, which are far from dissolving the marriage : it is not a fixed 
 hatred, such as amongst the Jews inferred a divorce If thou hate 
 her, put her away ; that is to die to it ; as by a legal divorce the 
 husband and wife are civilly dead one to another in regard of the 
 tie and use of marriage. 
 
 Again ; some men's education, and custom, and moral princi- 
 ples, may free them from the grossest kind of sins, yea, a man's 
 temper may be averse from them, but they are alive to their own 
 kind of sins, such as possibly are not so deformed in the common 
 account, covetousness, or pride, or hardness of heart, and either 
 a hatred or a disdain of the ways of holiness which are too strict 
 for them, and exceed their size. Besides, for the good of human 
 society, and for the interest of his own Church and people, God 
 restrains many natural men from the height of wickedness, and 
 gives them moral virtues. There be very many, and very com- 
 mon sins, which more refined natures, it may be, are scarcely 
 tempted to? but as in their diet, and apparel, and other things in 
 their natural life, they have the same kind of being with other 
 persons, though they are more neat and elegant, so, in this living 
 to sin, they live the same life with other ungodly men, though 
 with a little more delicacy. 
 
 They consider not that the devils are not in themselves subject 
 to, nor capable of, many of those sins that are accounted grossest 
 amongst men, and yet are greater rebels and enemies to God than 
 men are. 
 
 But to be dead to sin goes deeper, and extends further than all 
 this ; it involves a most inward alienation of heart from sin, and 
 most universal from all sin, an antipathy to the most beloved sin. 
 Not only doth the believer forbear sin, but he hates it 1 hate 
 vain thoughts. Psalm cxix. 113 ; and not only doth he hate some 
 sins, but all I hate every fahe way, ver. 128. A stroke at the 
 
COMMENTARY ON PETER. 197 
 
 heart does it, which is the certainest and quickest death of any 
 wound. For in this dying to sin, the whole man of necessity dies 
 to it : the mind dies to the device and study of sin, that vein of 
 invention becomes dead ; the hand dies to the acting of it ; the 
 ear, to the delightful hearing of things profane and sinful ; the 
 tongue, to the world's dialect of oaths, and rotten speaking, and 
 calumny, and evil-speaking, which is the commonest effect of the 
 tongue's life in sin, the very natural heat of sin exerts and vents 
 itself most that way; the eye becomes dead to that intemperate 
 look that Solomon speaks of, when he cautions us against eyeing 
 the wine when it is red, and well colored in the cup, Prov. xxiii. 31 : 
 it is not taken wiih looking on the glittering skin of that serpent 
 till it bite and sting, as there he adds. It becomes also dead to 
 that unchaste look which kindles fire ill the heart, to which Job 
 blindfolded and deadened his eyes, by an express compact and 
 agreement with them : / have made a covenant with mine eyes. 
 Job xxxi. 1. 
 
 The eye of a godly man is not fixed on the false sparkling of 
 the world's pomp, honor, and wealth ; it is dead to them, being 
 quite dazzled with a greater beauty. The grass looks fine in the 
 morning, when it is set with those liquid pearls, the drops of dew 
 that shine upon it ; but if you can look but a little while on the 
 body of the sun, and then look down again, the eye is as it were 
 dead ; it sees not that faint shining on the earth that it thought so 
 gay before : and as the eye is blinded, and dies to it, so, within a 
 few hours, that gaiety quite evanishes and dies itself. 
 
 Men think it strange that tlie Godly are not fond of their diet, 
 that their appetite is not stirred with desire of their delights and 
 dainties ; they know not that such as be Christians indeed, are 
 ~dead to those things, and the best dishes that are set before a 
 dead man, give him not a stomach. The godly man's throat is 
 cut to those meats, as Solomon advises in another subject, Prov. 
 xxiii. 2. But why ma^ not you be a little more sociable to follow 
 the fashion of the world, and take a share with your neighbors, 
 may some say, without so precisely and narrowly examining every 
 thing? It is true, says the Christian, that the time was when I 
 advised as little with conscience as others, but sought myself, and 
 pleaded myself, as they do, and looked no further ; but that was 
 when I was alive to those ways ; but now, truly, / am dead to 
 them : and can you look for activity and conversation from a dead 
 man ? The pleasures of sin wherein I live, are still the same, 
 but I am not the same. Are you such a sneak and a fool, says 
 the natural man, as to bear affronts, and swallow them, and say 
 nothing 1 Can you suffer to be so abused by such and such a 
 wrong? Indeed, says,the Christian again, I could once have re- 
 sented an injury, as you or another would, and had somewhat of 
 what you call highheartedness, when I was alive after your fash- 
 *17 
 
198 LEIGHTON'S SELECT WORKS. 
 
 ion ; but now, that humor is not only something cooled, but it is 
 killed in me ; it is cold dead, as ye say ; and a Greater Spirit, I 
 think, than my own, hath taught me another lesson, hath made 
 me both deaf and dumb that way, and hath given me a new vent, 
 and another language, and another Party to speak to on such occa- 
 sions. They that seek my hurt, says David, speak mischievous 
 things, and imagine deceits all the day long. What doth he in 
 this case ? But /, as a deaf man, heard not, and I was as a dumb 
 man that openeth not his mouth. And why ? For in thee, O Lord, 
 do fhope. Psal. xxxviii. 12 15. And for this deadness that 
 you despise, I have seen Him who died for me, who, when he was 
 reviled, reviled not again. 
 
 This is the true character of a Christian ; he is dead to sin. 
 But, alas ! where is this Christian to be found? And yet, thus is 
 every one who truly partakes of Christ ; he is dead to sin really. 
 Hypocrites have an historical kind of death like this, as players in 
 tragedies. Those players have loose bags of blood that receive 
 the wound : so the hypocrite in some externals, and it may be, in 
 that which is as near him as any outward thing, his purse, may 
 suffer some bloodshed of that for Christ. But this death to sin is 
 not a swooning fit, that one may recover out of again : the Apostle, 
 Rom. vi. 4, adds, that the believer is buried with Christ. 
 
 But this is an unpleasant subject, to talk thus of death and 
 burial. The very name of death, in the softest sense it can have, 
 makes a sour melancholy discourse. It is so indeed, if you take 
 it alone, if there were not, for the life that is lost, a far better one 
 immediately following ; but so it is here ; living unto righteousness 
 succeeds dying to sin. 
 
 That which makes natural death so affrightful, the King of 
 terrors, as Job calls it, ch. xviii. 14, is mainly this faint belief and 
 assurance of the resurrection and glory to come ; and without 
 some lively apprehension of this, all men's moral resolutions and 
 discourses are too weak cordials against this fear. They may set 
 a good face on it, and speak big, and so cover the fear they can- 
 not cure ; but certainly, they are a little ridiculous, who would 
 persuade men to content to die, by reasoning from the necessity 
 and unavoidableness of it, which, taken alone, rather may beget 
 a desperate discontent, than a quiet compliance. The very weak- 
 ness of that argument is, that it is too strong, durum tclum. That 
 of company is fantastic : it may please the imagination, but satis- 
 fies not the judgment. Nor are the miseries of life, though an 
 argument somewhat more proper, a full persuasive to meet death 
 without reluctance : the oldest, the most decrepit, and most dis- 
 eased persons, yet naturally fall not out with life, but could have 
 a mind to it still ; and the very truth is this, the worst cottage any 
 one dwells in, he is loath to go out of till he knows of a better. 
 And the reason why that which is so hideous to othersj was so 
 

 COMMENTARY ON PETER. 199 
 
 sweet to martyrs, (Heb. xi. 35,) and other godly men who have 
 heartily embraced death, and welcomed it though in very terrible 
 shapes, was, because they had firm assurance of immortality be- 
 yond it. The ugly Death's head, when the light of glory shines 
 through the holes of it, is comely and lovely. To look upon 
 Death as Eternity's birth-day, is that which makes it not only 
 tolerable, but amiable. Hie dies postremus, cBtcrni natrdis est, is 
 the word I admire more than any other that ever dropt from a 
 heathen. 
 
 Thus here, the strongest inducement to this Death, is the true 
 notion and contemplation of this Life unto which it transfers us. 
 It is most necessary to represent this, for a natural man hath as 
 great an aversion every whit from this figurative death, this dying 
 to >/', as from natural death ; and there is the more necessity of 
 persuading him to this, because his consent is necessary to it. 
 No man dies this death to sin, unwillingly, although no man is 
 naturally willing to it. Much of this death consists in a man's 
 consenting thus to die ; and this is not only a lawful, but a lauda- 
 ble, yea, a necessary self-murder. Mortify, therefore, your mem- 
 bers which arc. upon the earth, says the Apostle, Col. iii. 5. Now 
 no sinner would be content to die to sin, if that were all ; but if it 
 be passing to a more excellent life, then he gaineth, and it were 
 a folly not to seek this death. It was a strange power of Plato's 
 discourse of the soul's immortality, that moved a young man, upon 
 reading it, to throw himself into the sea, that he might leap 
 through it to that immortality : but truly, were this life of God, 
 this life to righteousness, and the excellency and delight of it 
 known, it would gain many minds to this death whereby we step 
 into it. 
 
 The Sanctification of Christ's disciples the design of His sufferings and 
 death. 
 
 Out of some conviction of the consequence of sin, many have a 
 coniused desire to be justified, to have sin pardoned, who look no 
 farther : they think not on the importance and necessity of Sanc- 
 tification, the nature whereof is expressed by this dying to sin r 
 and living to righteousness. 
 
 But here we see that Sanctification is necessary as inseparably 
 connected with Justification, not only as its companion, but as its 
 end, which, in some sort, raises it above the other. We see that 
 it was the thing which God eyed and intended, in taking away 
 the guiltiness of sin, that we might be renewed and sanctified. 
 If we compare them in point of time, looking backward, holiness 
 was always necessary unto happiness, but satisfying for sin, and the 
 pardon of it were made necessary by sin : or, if we look forward, the 
 estate we are appointed to, arid for which we are delivered from, 
 wrath, is an estate of perfect holiness, When we reflect upon that 
 
200 LEIGHTON'S SELECT WORKS. 
 
 great work of redemption, we see it aimed at there, Redeemed to be 
 holy, Eph. v. 25, 26 ; Tit. ii. 14. And if we go yet higher, to the 
 very spring, the decree of election, with regard to that it is said, Eph. 
 i. 14. Chosen before, that we should be holy. And the end shall 
 suit the design : Nothing shall enter into the new Jerusalem that 
 is\dejiled y or unholy; nothing but perfect purity is there; not a 
 spot of sinful pollution, not a wrinkle of the old man. For this end 
 was that great work undertaken by the Son of God, that he might 
 frame out of polluted mankind a new and holy generation to his 
 Father, who might compass His throne in the life of glory, and 
 give Him pure praises, and behold His face in that eternity. Now, 
 for this end it was needful, according to the all-wise purpose of 
 the Father, that the guiltiness of sin and sentence of death should 
 be once removed ; and thus, the burden of that lay upon Christ's 
 shoulders on the cross. That done, it is further necessary, that 
 souls so delivered be likewise purified and renewed, for they are 
 designed for perfction of holiness in the end, and it must begin 
 here. 
 
 Yet it is not possible to persuade men of this, that Christ had 
 this in his eye and purpose when he was lifted up upon the cross, 
 and looked upon the whole company of those his Father had given 
 him to save, that he would redeem them to,be a number of holy per- 
 sons. We would be redeemed ; who is there that would not 1 But 
 Christ would have his redeemed ones holy ; and they who are not 
 true to this His end, but cross and oppose Him in it, may hear of 
 Redemption long, and often but little to their comfort. Are you re- 
 solved still to abuse and delude yourselves? Well, whether you will 
 believe it or not, this is once more told you : there is unspeakable 
 comfort in the death of Christ, but it belongs only to those who are 
 dead to sin. and alive righteousness. This circle shuts out the im- 
 penitent world ; there it closes, and cannot be broken through ; but 
 all who are penitent, are by their effectual calling lifted into it, 
 translated from that accursed condition wherein they were. So 
 then, if you will live in your sins, you may ; but then, resolve 
 withal to bear them yourselves, for Christ, in his bearing of sin, 
 meant the benefit of none, but such as in due time are thus dfead, 
 and thus alive with Him. 
 
 The Ornament of a meek and quiet Spirit. 
 
 The particular grace the Apostle recommends, is particularly 
 suitable to his subject in hand, the conjugal duty of wives ; noth- 
 ing so much adorning their whole carriage as this meekness and 
 quietness of spirit. But it is, withal, the comeliness of every Christ- 
 ian in every estate. It is not a woman's garment or ornament, 
 improper for men. There is somewhat (as 1 may say) of a par- 
 ticular cut or fashion of it for wives towards their husbands, and 
 
COMMENTARY ON PETER. 201 
 
 in their domestic affairs ; but men, all men ought to wear of the 
 same stuff, yea, if I may so speak, of the same piece, for it is in 
 all one and the same spirit, and fits the stoutest and greatest com- 
 manders. Moses was a great general, and yet not less great in 
 this virtue, the meekest man on earth. 
 
 Nothing is more uncomely in a wife than an uncomposed, tur- 
 bulent spirit, that is put out of frame with every trifle, and inven- 
 tive of false causes of disquietness and fretting to itself. And so 
 in a husband, and in all, an unquiet, passionate mind lays itself 
 naked, and discovers its own deformity to all. The greatest part 
 of things that vex us, do so not from their own nature or weight, 
 but from the unsettledness of our minds. Multa nos offendunt 
 qua non ladunt ; Many things offend us which do not hurt us. 
 How comely is it to see a composed, firm mind and carriage, that 
 is nU lightly moved ! 
 
 I urge not a stoical stupidity, but that in things which deserve 
 sharp reproof, the mind keep in its own station and seat still, not 
 shaken out of itself, as the most are ; that the tongue utter not 
 unseemly, rash words, nor the hand act anything that discovers 
 the mind hath lost its command for the time. But truly, the most 
 know so ill how to use just anger, upon just cause, that it is easier, 
 and the safer extreme not to be angry, but still calm and serene, as 
 the upper region ; not as the place of continual tempest and storms, 
 as the most are. Let it pass for a kind of sheepislmess to be meek ; 
 it is a likeness to Him who was as a sheep before the shearers, not 
 opening his mouth ; it is a portion of His spirit. 
 
 The Apostle commends his exchange of ornaments, by two 
 things. 1. This is incorruptible, and therefore fits an incorruptible 
 soul. Your varieties of jewels and rich apparel are perishing 
 things ; you shall one day see a heap made of all, and that all on 
 a flame. And in reference to yourselves, they perish sooner. 
 When death strips you of your nearest garment, your flesh, all the 
 others, which were but loose upper garments above it, must off 
 too : it gets, indeed, a covering to the grave, but the soul is left 
 stark naked, if no other clothing be provided for it, for the body 
 was but borrowed ; then it is made bare of all. But spiritual orna- 
 ments, and this of humility, and meekness amongst them, remain 
 and are incorruptible ; they neither wear out, nor go out of fash- 
 ion, but are still the better for the wearing, and shall last eternity, 
 and shine there in full lustre. 
 
 And,52. Because the opinion of others is much regarded in mat- 
 ter of apparel, and it is mostly in respect to this that we use orna- 
 ment in it, he tells us of the account in which this is held : men 
 think it poor and mean, nothing more exposed to contempt than 
 the spirit ofmeekness t it is mere folly with men, that is no mat- 
 ter ; this overweighs all their disesteem, It is with God of great 
 price; and things are indeed as he values them, and no otherwise. 
 Though it be not the country fashion, yet it is the fashion at 
 
202 LEIGHTON'S SELECT WORKS. 
 
 Court, yea, it is the King's own fashion, Matt. xi. 29, Learn of 
 me, for I am meek and lowly of heart. Some who are court-bred, 
 will send for the masters of fashions ; though they live not in the 
 Court, and though the peasants think them 'strange dresses, yet 
 they regard not that, but use them as finest and best. Care not 
 what the world say ; you are not to stay long with them. Desire 
 to have both fashions and stuffs from Court, from Heaven, this 
 spirit of meekness, and it shall be sent you. It is never right in 
 anything with us, till we attain to this, to tread on the opinion of 
 men, and eye nothing but God's approbation. 
 
 Heirs together of the Grace of Life. 
 
 Loath will they be to despise one another, who are both bought 
 with the precious blood of one Redeemer, and loath to grieve one 
 another. Being in Him brought into peace with God, they will 
 entertain true peace betwixt themselves, and not suffer anything 
 to disturb it. They have hopes to meet, one day, where is noth- 
 ing but perfect concord and peace ; they will therefore live as heirs 
 of that life here, and make their present estate as like to Heaven 
 as they can, and so, a pledge and evidence of their title to that in- 
 heritance of peace which is there laid up for them. And they 
 will not fail to put one another often in rnind of those hopes and 
 that inheritance, and mutually to advance and further each other 
 towards it. Where this is not the case, it is to little purpose to 
 speak of other rules. Where neither party aspires to this heirship, 
 live they otherwise as they will, there is one common inheritance 
 abiding them, are inheritance of everlasting flames; and, as they 
 do increase the sin and guiltiness of oje another by their irreli- 
 gious conversation, so that which some of them do wickedly here, 
 upon no great cause, they shall have full cause for doing there ; 
 cause to curse the time of their coming together, and that shall be a 
 piece of their exercise for ever. But happy those persons, in any 
 society of marriage or friendship, who converse together as those 
 that shall live eternally together in glory. This indeed is the sum 
 of all duties. 
 
 Life.] A sweet word, but sweetest of all in this sense ! That 
 life above, is indeed alone worthy the name, and this we have 
 here, in comparison, let it not be called life, but a continual dying, 
 an incessant journey towards the grave. If you reckon years, it 
 is but a short moment to him that attains the fullest old age ; but 
 reckon miseries and sorrows, it is long to him that dies young. 
 Oh ! that this only blessed life were more known, and then it 
 would be more desired. 
 
 Conjugal affection necessary that your prayers be not hindered 
 
 He supposes in Christians the necessary and frequent use of 
 this ; takes it for granted, that the heirs of life cannot live with- 
 
COMMENTARY ON PETER. 203 
 
 out prayer. This is the proper breathing and language of these 
 heirs, none of whom are dumb ; they can all speak. These heirs, 
 if they be alone, they pray alone ; if heirs together, and living 
 together, they pray together. Can the husband and wife have 
 that love, wisdom, and meekness, which may make their life happy, 
 and that blessing which may make their affairs successful, while 
 they neglect God, the only giver of these and all good things ? You 
 think these needless motives, but you cannot think how it would 
 sweeten your converse if it were used : it is prayer that sanctifies, 
 seasons, and blesses all. And it is not enough that they pray 
 when with the family, but even husband and wife together by 
 themselves, and also, with their children ; that they, especially 
 the mother, as being most with them in their childhood, when 
 they begin to be capable, may draw them apart, and offer them to 
 God, and often praying with them, and instructing them in their 
 youth ; for they are pliable while young, as glass is when hot, but 
 after, will sooner break than bend. 
 
 But above all, Prayer is necessary as they are heirs of Heaven, 
 often sending up their desires thither. You that are not much in 
 
 frayer, appear as if you look for no more than what you have here, 
 f you had an inheritance and treasure above, would not your 
 hearts delight to be there 1 Thus, the heart of a Christian is in 
 the constant frame of it, but after a special manner Prayer raises 
 the soul above the world, and sets it in Heaven ; it is its near ac- 
 cess unto God, and dealing with Him, specially about those affairs 
 which concern that inheritance. Now in this lies a great pqrt of 
 the comfort a Christian can have here ; and the Apostle knew 
 this, that he would gain anything at their hands, which he pressed 
 by this argument, that otherwise they would be hindered in their 
 prayers. He knew that they who are acquainted with prayer, 
 find such unspeakable sweetness in it, that they will rather do 
 anything than be prejudiced in that. 
 
 Now the breach of conjugal love, the jars and contentions of 
 husband and wife, do, out of doubt, so leaven and imbitter their 
 spirits, that they are exceeding unfit for prayer, which is the 
 sweet harmony of the soul in God's ears: and when the soul is so 
 far out of tune as those distempers make it, He cannot but per- 
 ceive it, whose ear is the most exact of all, for He made and tuned 
 the ear, and is the fountain of harmony. It cuts the sinews and 
 strength of prayer, makes breaches and gaps, as wounds at which 
 the spirits fly out, as the cutting of a vein, by which, as they speak, 
 it bleeds to death. When the soul is calm and composed, it may 
 behold the face of God shining on it. And those who pray to- 
 gether, should not only have hearts in tune within themselves in 
 their own frame, but tuned together ; especially husband and 
 wife, who are one, they should have hearts consorted and sweetly 
 tuned to each other for prayer. So the word is, Matt, xviii. 19. 
 
204 LEIGHTON'S SELECT WORKS. 
 
 And it is true, in the general, that all unwary walking in 
 Christians wrongs their communion with Heaven, and casts a 
 damp upon their prayers, so as to clog the wings of it. These 
 two mutually help one another, prayer and holy conversation : the 
 more exactly we walk, the more fit are we for prayer ; and the 
 more we pray, the more are we enabled to walk exactly ; and it is 
 a happy life to find the correspondence of these two, calling on 
 the Lord, and departing from iniquity. 1 Tim. ii. 19. There- 
 fore, that you may pray much, live holily ; and, that you may live 
 holily, be much in prayer. Slirely such are the heirs of Glory, 
 and this is their way to it. 
 
 Unanimity of Mind in regard to Religion. 
 
 1. It is not a careless indifferency concerning those things. 
 Not to be troubled about them at all, nor to make any judgment 
 concerning them, this is not a loving agreement, arising from one- 
 ness of spirit, but a dead stupidity, arguing a total spiritlessness. 
 As the agreement of a number of dead bodies together, which 
 indeed do not strive and contest, that is, they move not at all, 
 because they live not ; so that concord in things of religion, which 
 is a riot considering them, nor acting of the mind about them, is 
 the fruit and sign either of gross ignorance, or of irreligion. They 
 who are wholly ignorant of spiritual things, are content you de- 
 termine and impose upon them what you will ; as in the dark, 
 there is no difference nor choice of colors, they are all one. But, 
 2., which is worse, in some this peaceableness about religion 
 arises from an universal unbelief and disaffection; arid that some- 
 times comes of the much search and knowledge of debates and 
 controversies in religion. Men having so many disputes about 
 religion in their heads, and no life of religion in their hearts, fall 
 into a conceit that all is but juggling, and that the easiest way is, 
 to believe nothing; and these agree with any, or rather with none. 
 Sometimes it is from a profane supercilious disdain of all these 
 things ; and many there be among these of Gallio's temper, who 
 care for none of these things, and who account all questions in 
 -religion, as he did, but matter of words and names. And by this 
 all religions may agree together. But that were not a natural 
 union produced by the active heat of the spirit, but a confusion 
 rather, arising from the want of it ; not a knitting together, but a 
 freezing together, as cold congregates all bodies, how heteroge- 
 neous soever, sticks, stones, and water ; but heat makes first a 
 separation of different things, and then unites those that are of 
 the same nature. 
 
 And to one or other of these two is reducible much of the 
 common quietness of people's minds about religion. All that im- 
 plicit Romish agreement which they boast of, what is it, but a 
 
COMMENTARY ON PETER. 205 
 
 brutish ignorance of spiritual things, authorized and recommend- 
 ed for that very purpose? And amongst the learned of them, 
 there are as many idle differences and disputes as amongst any. 
 It is an easy way, indeed, to agree, if all will put out their eyes, 
 and follow the blind guiding of their judge of controversies. 
 This is their great device for peace, to let the Pope determine all. 
 If all will resolve to be cozened by him, he will agree them all. 
 As if the consciences of men should only find peace by being 
 led by the nose at one man's pleasure ! A way the Apostle Paul 
 clearly renounces : Not for that we have dominion over your faith , 
 but are helpers of your joy ; for by faith ye stand. 2 Cor. i. 24. 
 
 And though we have escaped this, yet much of our common 
 union of minds, I fear, proceeds from no other than the afore- 
 mentioned causes, want of knowledge, and want of affection to 
 religion. You that boast you live conformably to the appoint- 
 ments of the Church, and that no one hears of your noise, we 
 may thank the ignorance of your minds for that kind of quiet- 
 ness. But the unanimity here required, is another thing ; and 
 before I unfold it, 1 shall premise this, That although it be very 
 difficult, and it may be impossible, to determine what things are 
 alone fundamental in religion, under the notion of difference, in- 
 tended by that word, yet it is undoubted, that there be some 
 truths more absolutely necessary, and therefore accordingly more 
 clearly revealed than some others ; there are great things of the 
 Law, and so of the Gospel. And though no part of Divine truth 
 once fully cleared, ought to be slighted, yet there are things that 
 may be true, and still are but of less importance, and of less evi- 
 dence than others ; and this difference is wisely to be considered 
 by Christians, for the interest of this agreement of minds, here 
 recommended. And concerning it we may safely conclude, 
 
 1. That Christians ought to have a clear and unanimous be- 
 lief of the mysteries and principles of faith ; to agree in those 
 without controversy. 2. They ought to be diligent in the re- 
 search of truth in all things that concern faith and religion ; and 
 withal to use all due means for the fullest consent and agreement 
 in them all, that possibly can be attained. 3. Perfect and uni- 
 versal consent in all, after all industry bestowed on it, for any 
 thing we know, is not here attainable, neither betwixt all church- 
 es, nor all persons in one and the same church ; and therefore, 
 though church-meetings and synods, as the fittest and most effect- 
 ual way to this unity, should endeavor to bring the church to the 
 fullest agreement that may be, yet they sho\ild beware lest the 
 straining it too high in all things, rather break it, and an over dil- 
 igence in appointing uniformities, remove them further from it. 
 Leaving a latitude and indifferency in things capable of it, is 
 often a stronger preserver of peace and unity. But this by the 
 way. We will rather give some few rules that may be of use to 
 18 
 
206 LEIGHTON'S SELECT WORKS. 
 
 every particular Christian, toward this common Christian good of 
 Unity of Mind. 
 
 1st. Beware of two extremes, which often cause divisions, cap- 
 tivity to custom, on the one hand, and affectation of novelty on 
 the other. 
 
 %dly, Labor for a staid mind, that will not be tossed with every 
 wind of doctrine, or appearance of reason, as some who, like 
 vanes, are easily blown to any side with mistakes of the Scrip- 
 tures, either arising in their own minds, or suggested by others. 
 
 3dly, In unclear and doubtful things, be not pertinacious, as 
 the weakest minds are readiest to be upon seeming reason, which, 
 when tried, will possibly fall to nothing; yet they are most assur- 
 ed, and cannot suffer a different thought in any from their own. 
 There is naturally this Popcness in every man's mind, and most 
 1 say, in the shallowest ; a kind of fancied infallibility in them- 
 selves, which makes them contentious, (contrary to the Apostle's 
 rule, Phil. ii. 3, Let nothing be done through strife or vainglory,) 
 and as earnest upon differing in the smallest punctilio, as in a high 
 article of faith. Stronger spirits are usually more patient of con- 
 tradiction, and less violent, especially in doubtful things; and they 
 who see furthest, are least peremptory in their determinations, 
 The Apostle in his second Epistle to Timothy, hath a word, the 
 spirit of a sound mind : i.t is a good, sound constitution of mind, 
 not to feel every blast, either of seeming reason to be taken with 
 it, or of cross opinion to be offended at it. 
 
 4:thly, Join that which is there, the spirit of love, in this par- 
 ticular : not at all abating affection for every light difference. 
 And this the most are a little to blame in ; whereas the abundance 
 of that should rather fill up the gap of these petty disagreements, 
 that they do not appear, nor be at all sensibly to be found. No 
 more disaffection ought to follow this, than the difference of our 
 faces and complexions, or feature of body, which cannot be 
 found in any two alike in all things. 
 
 And these things would be of easier persuasion, if we consid- 
 ered, 1. How supple and flexible a thing human reason is, and 
 therefore not lightly to be trusted to, especially in Divine things ; 
 for here, we know but in part. 1 Cor. xiii. 9. 2. The small im- 
 portance of some things that have bred much noise and dissen- 
 sion in the world, as the Apostle speaks of the tongue, How little 
 a spark, how great a jire will it kindle ; James iii. 5. And a 
 great many of those debates which cost men so much pains and 
 time, are as far fionr clear decision, as when they began, and are 
 possibly of so little moment, that if they were ended, their prophet 
 would not quit the cost. 3. Consider the strength of Christian 
 charity, which, if it dwelt much in our hearts, would preserve 
 this union of mind amidst very many different thoughts, such as 
 they may be, and would teach us that excellent lesson the Apos- 
 
COMMENTARY ON PETER. 207 
 
 tie gives to this purpose, Phil. iii. 15 : Let us therefore, as many 
 as be perfect, be thus minded : and if in anything ye be otherwise 
 minded, God shall reveal even this unto you. Nevertheless, whereto 
 we have already attained, let us walk by the same rule, let us mind 
 the same thing. Let us follow our Lord unanimously, in what 
 He hath clearly manifested to us, and given us with one consent 
 to embrace ; as the spheres, notwithstanding each one hath its 
 particular motion, yet all are wheeled about together with the first. 
 And this leads us to consider the further extent of this word, 
 to agree in heart and in conversation, walking by the rule of those 
 undoubted truths we have received. And in this I shall recom- 
 mend these two things to you : 
 
 1. In the defence of the Truth, as the Lord shall call us, let us 
 be of one mind, and all as one man. Satan acts by that maxim, 
 and all his followers have it, Divide and conquer; and therefore 
 let us hold that counter-maxim, Union invincible. 
 
 2. In the practice of that Truth, agree as one. Let your con- 
 versation be uniform, by being squared to that one rule, and in all 
 spiritual exercises join as one ; be of one heart and mind. Would 
 not our public worship, think you, prove much more both com- 
 fortable and profitable, if our hearts met in it as one, so that we 
 would say of our hearing the word, as he, Acts x. 33, We are all 
 here present before God, to hear all things that are commanded of 
 God? if our prayers ascended up as one pillar of incense to the 
 Throne of grace ; if they besieged it, as an army, stipato a^mim 
 Deum obsidentes, as Tertullian speaks, aii surrounding it together 
 to obtain favor for ourselves and the Church ? This is much with 
 God, the consent of hearts petitioning. Fama cst junctas fortius 
 ire preces : It is believed that united prayers ascend with greater 
 efficacy. So says our Saviour, Matt, xviii. 20 : Where two or 
 three are gathered not their bodies within the same walls only, 
 for so they are but so many carcasses tumbled together, and the 
 promise of His being amongst us, is not made to that, for He is 
 the God of the living and not of the dead, Matt. xxii. 32 ; it is 
 the spirit of darkness that abides amongst the tombs and graves ; 
 but gathered in my name, one in that one holy name,written upon 
 their hearts, and uniting them, and so thence expressed in their 
 joint services and invocations. So He says there of them who 
 agree upon anything they shall as*, if all their hearts present and 
 hold it up together, if they make one cry or song of it, that har- 
 mony of their hearts shall be sweet in the Lord's ears, and shall 
 draw a gracious answer out of His hand : if ye agree, your joint 
 petitions shall be as it were an arrest or decree that shall stand in 
 Heaven : it shcdl be done for them of my Father which is in Hea- 
 ven. But alas ! where is our agreement? The greater number 
 of hearts say nothing, and others speak with such wavering and 
 such a jarring harsh noise, being out of tune, earthly, too low set, 
 
208 LEIGHTON'S SELECT WORKS. 
 
 that they spoil all, and disappoint the answers. Were the censer 
 filled with those united prayers heaven-wards, it would be filled 
 with fire earth-wards against the enemies of the Church. 
 
 And in your private society, seek unanimously your own and 
 each other's spiritual good ; not only agreeing in your affairs and 
 civil^ converse, but having one heart and mind as Christians. To 
 eat and drink together, if you do no more, is such society as 
 beasts may have : to do these in the excess, to eat and drink in- 
 temperately together, is a society worse than that of beasts and 
 below them. To discourse together of civil business, is to con- 
 verse as men ; but the peculiar converse of Christians in that no- 
 tion, as born again to immortality, an unfading inheritance above, 
 is to further one another towards that, to put one another in mind 
 of Heaven and Heavenly things. And it is strange that men 
 who profess to be Christians, when they meet, either fill one an- 
 other's ears with lies and profane speeches, or with vanities and 
 trifles, or, at the best, with the affairs of the earth, and not a word 
 of those things that should most possess the heart, and where the 
 mind should be most set, but are ready to reproach and taunt any 
 such thing in others. What ! are you ashamed of Christ and reli- 
 gion ? Why do you profess it then 1 Is there such a thing, think ye, 
 as the communing of saints ? If not, why say you believe it 1 It 
 is a truth, think of it as you will. The public ministry will profit 
 little anywhere, where a people or some part of them, are not thus 
 one, and do not live together as of one mind, and use diligently 
 all due means of edifying one another in their holy faith. How 
 much of the primitive Christians' praise and profit is .involved in 
 the word, They were together with one accord, with one mind : and 
 so they grew ; the Lord added to the church. Acts ii. 1, 44, 47. 
 
 Christian Sympathy. 
 
 This makes a Christian rejoice in the welfare and good of an- 
 other, as if it were his own, and feel their griefs and distresses, 
 as if himself were really a sharer in them ; for the word compre- 
 hends all feeling together, feeling of joy as well as grief. Heb. 
 xiii. 3 ; 1 Cor. xii. 26. And always, where there is most of grace 
 and of the Spirit of Jesus Christ, there is most of this sympathy. 
 The Apostle St. Paul, as he was eminent in all grace, had a large 
 portion of this. 2 Cor. xi 29. And if this ought to be in refer- 
 ence to their outward condition, much more in spiritual things 
 there should be rejoicing at the increases and flourishing of grace 
 in others. That base envy which dwells in the hearts of rotten 
 hypocrites, who would have all engrossed to themselves, argues 
 that they move not further than the compass of self; that the pure 
 love of God, and the sincere love of their brethren flowing from 
 it, are not in them. But when the heart can unfeignedly rejoice 
 
 
COMMENTARY ON PETER. 209 
 
 in the Lord's bounty to others, and the lustre of grace in others, 
 far outshining their own, truly it is an evidence that what grace 
 such a one hath, is upright and good, and that the Jaw of love is 
 engraven on his heart. And where that is, there will be likewise, 
 on the other side, a compassionate tender sense of the infirmities 
 and frailties of their brethren ; whereas some account it a sign of 
 much advancement and spiritual proficiency, to be able to sit in 
 judgment upon the qualifications and actions of others, and to 
 lavish out severe censures round about them : to sentence one 
 weak and of poor abilities, and another proud and lofty, and a 
 third covetous, fyc. ; and thus to go on in a censor-like magiste- 
 rial strain. But it were truly an evidence of more grace, not to 
 get upon the bench to judge them, but to sit down rather and 
 mourn for them, when they are manifestly and really faulty, and 
 as for their ordinary infirmities, to consider and bear them. 
 These are the characters we find in the Scriptures, of stronger 
 Christians, Rom. xv. 1 ; Gal. vi. 1. This holy and humble sym- 
 pathy argues indeed a strong Christian. Nil tarn spiritualem vir* 
 urn indicat, quam peccati alieni tractatio : Nothing truly shows a 
 spiritual man so much, as the dealing with another man's sin. Far 
 will he be from the ordinary way of insulting and trampling upon 
 the weak, or using rigor and bitterness, even against some gross 
 falls of a Christian: but will rather vent his compassion in tears, 
 than his passion in fiery railings ; will bewail the frailty of man, 
 and our dangerous condition in this life, amidst so many snares 
 and temptations, and such strong and subtle enemies. 
 
 As tins sympathy works towards particular Christians in their 
 several conditions, so, by the same reason, it acts, and that more 
 eminently, towards the Church, and the public affairs that con- 
 cern its good. And this, we find, hath breathed forth from the 
 hearts of the saints in former times, in so many pathetical com- 
 plaints and prayers for Zion. Thus David in his saddest times, 
 when he might seem most dispensable to forget other things, and 
 be wholly taken up with lamenting his own fall, yet, even there, 
 he leaves not out the Church, Psal. li. 17. In thy good pleasure, do 
 good to Zion. And though his heart was broken all to pieces, 
 yet the very pieces cry no less for the building of Jerusalem's wall, 
 than for the binding up and healing of itself. And in that cxxiid 
 Psalm, which seems to be the expression of his joy on being exalt- 
 ed to the throne and sitting peaceably on it, yet he still thus prays 
 for the peace of Jerusalem. And the penman of the cxxxviiith 
 Psalm, makes it an execrable oversight to forget Jerusalem, or to 
 remember it coldly or secondarily : no less will serve him than to 
 prefer it to his chief joy. Whatsoever else is top or head of his 
 joy, (as the word is,) Jerusalem's welfare shall be its crown, shall 
 be set above it. And the prophet whoever it was, that wrote that 
 ciid Psalm, and in it poured out that prayer from an afflicted souL 
 18 
 
210 LEIGHTON'S SELECT WORKS. 
 
 comforts himself in this, that Zion shall be favored. My days 
 are like a shadow that declineth, and I am withered like grass, but 
 it matters not what becomes of me ; let me languish and wither 
 away, provided Zion flourish ; though I feel nothing but pains and 
 troubles, yet, Thou wilt arise and shew mercy to Zion : I am con- 
 tent : that satisfies me. 
 
 But where is now this spirit of high sympathy with the Church ? 
 Surely, if there were any remains of it in us, it is now a fit time to 
 exert it. If we be not altogether dead, surely we shall be stir- 
 red with the voice of those late strokes of God's hand, and be driv- 
 en to more humble and earnest prayer by it. When will men 
 change their poor, base grumblings about their private concerns, 
 Oh ! what shall 1 do ? Sfc., into strong cries for the Church of 
 God, and the public deliverance of all these kingdoms from the 
 raging sword? But vile selfishness undoes us, the most looking 
 no further. If themselves and theirs tnight be secured, how 
 many would regard little what became of the rest ! As one said, 
 When lam dead let the world' be fired. But the Christian mind 
 is of a larger sphere, looks not only upon more than itself in pres- 
 ent, but even to after times and ages, and can rejoice in the 
 good to come, when itself shall not be here to partake of it : it 
 is more dilated, and liker unto God, and to our Head, Jesus 
 Christ. The Lord, says the Prophet, (Isa. Ixiii. 9) in all his peo- 
 ple's affliction, was afflicted himself. And Jesus Christ accounts 
 the sufferings of His body, the Church, His own : Saul, Saul, 
 why persecutest thou me ? Acts ix. 4. The heel was trod upon 
 on earth, and the Head crieth from Heaven, as sensible of it. 
 And this in all our evils, especially our spiritual griefs, is a high 
 point of comfort to us, that our Lord Jesus is not insensible of 
 them. This emboldens us to complain ourselves, and to put in 
 our petitions for help to the throne of Grace through his hand, 
 knowing that when He presents them, He will speak his own 
 sense of our condition, and move for us as it were for Himself, as 
 we have it sweetly expressed, Heb. iv. 15, 16. Now, as it is our 
 comfort, so it is our pattern. 
 
 Love as brethren.] Hence springs this feeling we speak of: 
 love is the cause of union, and union the cause of sympathy, and 
 of that unanimity mentioned before. They who have the same 
 spirit uniting and animating them, cannot but have the same mind 
 and the same feelings. And this spirit is derived from that 
 Head, Christ, in whom Christians live, and move, and have their 
 being, their new and excellent being, and so, living in Him, they 
 love Him, and are one in Him : they are brethren, as here the 
 word is ; their fraternity holds in Him. He is the head of it, the 
 first born among many brethren, Rom. viii. 29. Men are breth- 
 ren in two natural respects, their bodies are of the same earth, 
 and their souls breathed from the same God ; but this third fra- 
 
COMMENTARY ON PETER 211 
 
 lernity which is founded in Christ, is far more excellent and more 
 firm than the other two; for being one in Him, they have there 
 taken in the other two, inasmuch as in Him is our whole nature : 
 He is the man Christ Jesus. But to the advantage, and it is an 
 infinite one of being one in Him, we are united to the Divine na- 
 ture in Him, who is God blessed forever, Rom. ix. 5; and this is 
 the highest, certainly, and the strongest union that can be imag- 
 ined. Now this is a great mystery, indeed, as the Apostle says, 
 Eph. v. 32, speaking of this same point, the union of Christ and his 
 Church, whence their union and communion one with another, 
 who make up that body, the Church, is derived. In Christ ev- 
 ery believer is born of God, is His son ; and so, they are not only 
 brethren, one with another, who are so born, but Christ himself 
 owns them as his brethren ; Both he who sanctifies, and they who 
 are sanctified, are all of one, for which cause he is not ashamed to 
 call them brethren. Heb. ii. 11. 
 
 Sin broke all to pieces, man from God, and men from one 
 another. Christ's work in the world was, union. To make up 
 these breaches He came down, and began the union which was 
 his work, in the wonderful union made in his person that was to 
 work it, making God and man one. And as the nature of man 
 was reconciled, so, by what He performed, the persons of men 
 are united to God. Faith makes them one with Christ, and he 
 makes them one with the Father, and hence results this oneness 
 amongst themselves : concentring and meeting in Jesus Christ, 
 and in the father through Him, they are made one together, 
 And that this was His great work, we may read in His prayer, 
 John xvii., where it is the burden and main strain, the great re- 
 quest He so reiterates, That they may be one, as we are one, ver. 
 11. A high comparison, such as man durst not name, but after 
 Him who so warrants us ! And again, ver. 21, That they all may 
 be one, as Thou, Father, art in me, and I in thee, that they also 
 may be one in us. 
 
 So that certainly, where this exists, it is the ground-work of 
 another kind of friendship and love than the world is acquainted 
 with, or is able to judge of, and hath more worth in one drachm 
 of it, than all the quintessence of civil or natural affection can 
 amount to. The friendships of the world, the best of them, are 
 but tied with chains of glass ; but this fraternal love of Chris- 
 tians is a golden chain, both more precious, and more strong and 
 lasting : the others are worthless and brittle. 
 
 The Christian owes and pays a general charity and good will 
 to all ; but peculiar and intimate friendship he cannot have, ex* 
 cept with such as come within the compass of this fraternal love, 
 which, after a special manner, flows from God, and returns to 
 Him, and abides in Him, and shall remain unto eternity. 
 
 Where this love is and abounds, it will banish far away all those 
 
212 LEIGHTON'S SELECT WORKS. 
 
 dissensions and bitternesses, and those frivolous mistakings which 
 are so frequent among most persons. It will teach men wisely 
 and gently to admonish one another, where it is needful ; but fur- 
 ther than that, it will pass by many offences and failings, it will 
 cover a multitude of sins, and will very much sweeten society, 
 making it truly profitable; therefore the Psalmist calls it both 
 good and pleasant, that brethren dwell together in unity : it per- 
 fumes all, as the precious ointment upon the head of Aaron. 
 Psalm cxxxiii. 2, 3. 
 
 But many who are called Christians, are not indeed of this 
 brotherhood, and therefore, no wonder they know not what this 
 love means, but are either of restless, unquiet spirits, biting and 
 devouring one another, as the Apostle speaks, or at the best, only 
 civilly smooth and peaceable in their carriage, rather scorners than 
 partakers of this spiritual love and fraternity. These are stran- 
 gers to Christ, not brought into acquaintance and union with Him, 
 and therefore void of the life of grace, and the fruits of it, whereof 
 this is a chief one. Oh ! how few amongst multitudes that throng 
 in as we do here together, are indeed partakers of the glorious 
 liberty of the sons of God, or ambitious of that high and happy 
 estate ! 
 
 Christian Courteousness. 
 
 The former relates to the afflictions of others, this to our-whole 
 carriage with them in any condition. And yet, ttere is a partic- 
 ular regard to be paid to it in communicating good, in supplying 
 their wants, or comforting them that are distressed ; that it be not 
 done, or rather, I may say, undone in doing, with such supercili- 
 ous roughness, venting itself either in looks or words, or any way, 
 as sours it, and destroys the very being of a. benefit, and turns it 
 rather into an injury. And generally, the whole conversation of 
 men is made unpleasant by cynical harshness and disdain. 
 
 This Courteousness which the Apostle recommends, is contrary 
 to that evil, not only, in the surface and outward behavior : no ; 
 religion doth not prescribe, nor is satisfied with such courtesy as 
 goes no deeper than words and gestures, which sometimes is most 
 contrary to that singleness which religion owns. These are the 
 upper garments of malice ; saluting him aloud in the morning, 
 whom they are undermining all the day. Or sometimes, though 
 more innocent, yet it may be troublesome, merely by the vain af- 
 fectation and excess of it. Even this becomes riot a wise man, 
 much less a Christian. An overstudy or acting of that, is a token 
 of emptiness, and is below a solid mind. Though Christiana 
 know such things, and could out-do the studiers of it, yet they 
 (as it indeed deserves) do despise it. Nor is it that graver and 
 wiser way of external plausible deportment, that answers fully this 
 
COMMENTARY ON PETER. 213 
 
 word ; it is the outer-half indeed, but the thing is a radical sweet- 
 ness in the temper of the mind, that spreads itself into a man's 
 words and actions; and this not merely natural, a gentle, kind 
 disposition, (which is indeed a natural advantage that some have,) 
 but this is spiritual, anew nature descended from heaven, and so, 
 in its original and kind, far excelling the other ; it supplies it 
 where it is not in nature, and doth not only increase it where it 
 is, but elevates it above itself, renews it, and sets a more excellent 
 stamp upon it. Religion is in this mistaken sometimes, in that 
 men think it imprints an unkindly roughness and austerity upon 
 the mind and carriage. It doth indeed bar and banish all vanity 
 and lightness, and all compliance and easy partaking with sin. 
 Religion strains, and quite breaks that point of false and injurious 
 courtesy, to suffer thy brother's soul to run the hazard of perish- 
 ing, and to share in his guiltiness, by not admonishing him after 
 that seasonable, and prudent, arid gentle manner (for that indeed 
 should be studied) which becomes thee as a Christian, and that 
 particular respective manner which becomes thy station. These 
 things rightly qualifying it, it doth no wrong to good manners and 
 the courtesy here enjoined, but is truly a part of it, by due admo- 
 nitions and reproofs to seek to reclaim a sinner ; for it were the 
 the worst unkindness not to do it. Thou shalt not hate thy broth- 
 er, tliou shalt in any wise rebuke thy brother, and not suffer sin 
 upon him. Lcvit. xix. 17. 
 
 But that which is true lovingness of heart and carriage, religion 
 doth not only in no way prejudice, but you see requires it in the 
 rule, and where it is wrought in the heart, works and causes it 
 there : fetches out that crookedness and harshness which are oth- 
 erwise invincible in some humors : Emollit mores, nee sinit essc 
 feros; Makes the wolf dwell with the lamb. This, Christians 
 should study, and belie the prejudices which the world take up 
 against the power of godliness ; they should study to be inwardly 
 so minded, and of such outward behavior, as becomes that Spirit 
 of Grace which dwells in them, endeavoring to gain those that 
 are without, by their kind, obliging conversation. 
 
 .In some copies, it is Humble; and indeed, as this is excellent 
 in itself, and a chief characteristic of a Christian, it agrees well 
 with all those mentioned, and carries along with it this inward 
 and real, not acted, courteousness. Not to insist on it now, it 
 gains at ail hands, with God and with men ; receives much grace 
 from God, and kills envy, and commands respect and good will 
 from men. 
 
 Those showers of grace that slide off from the lofty mountains, 
 rest on the valleys, and make them fruitful. He giveth grace to 
 the lowly, loves to bestow it where there is most room to receive 
 it, and most return of ingenuous and entire praises upon the re- 
 ceipt, and such is the humble heart. And truly, as much humil- 
 ity gains much grace, so it grows by it. 
 
214 LEIGHTON'S SELECT WORKS. 
 
 It is one of the world's reproaches against those who go beyond 
 their size in religion, that they are proud and self-conceited. 
 Christians, beware there be nothing in you justifying this. Sure- 
 ly they who have most true grace, are least guilty of this. Com- 
 mon knowledge and gifts may puff up, but grace does not. 
 
 He whom the Lord loads most with his richest gifts, stoops low- 
 est, as pressed down with the weight of them. lilt est qui super - 
 bire nescit, cui Dem ostendit misericordiam suam : The free love 
 of God humbles that heart most to which it is most manifested. 
 
 And towards men, humility graces all grace and all gifts : it 
 glorifies God, and teaches others so to do. It is conservatrix vir- 
 tutum, the preserver of graces. Sometimes it seems to wrong 
 them by hiding them ; but indeed, it is their safety. Hezekiah 
 by a vain showing of his jewels and treasures, forfeited them all : 
 Prodendo perdidit. 
 
 Genuine upright Goodness. 
 
 It cannot be genuine upright goodness that hath its depend- 
 ence upon the goodness of others who are about us : as they 
 say of the vain-glorious man, his virtue lieth in the beholder's eye. 
 If thy meekness and charity be such as lieth in the good and mild 
 carriage of others towards thee, in their hands and tongues, thou 
 art not owner of it intrinsically. Such quiet and calm, if none 
 provoke thee, is but an accidental, uncertain cessation of thy 
 turbulent spirit unstirred ; but move it, and it exerts itself accord- 
 ing to its nature, sending up that mud which lay at the bottom ; 
 whereas true grace doth then most manifest what it is, when those 
 things which are most contrary, surround and assault it ; it can- 
 not correspond and hold game with injuries and railings; it hath 
 no faculty for that, for answering evil with evil. A tongue inured 
 to graciousness, and mild speeches, and blessings, and a heart 
 stored so within, can vent no other, try it and stir it as you will. 
 A Christian acts and speaks, not according to what others are to- 
 wards him, but according to what he is through the grace and 
 Spirit of God in him ; as they say, Quicquid recipitur, recipitur 
 ad modum redpientis : The same things are differently received, 
 and work differently, according to the nature and way of that 
 which receives them. A little spark blows up one of a sulphu- 
 reous temper, and many coals, greater injuries and reproaches, are 
 quenched and lose their force, being thrown at another of a cool 
 spirit, as the original expression js, Prov. xvii. 27. 
 
 They who have malice, and bitterness, and cursings within, 
 though these sleep, it may be, yet, awake them with the like, and 
 the provision comes forth out of the abundance of the heart: give 
 them an ill word, and they have another, or two for one, in read- 
 iness for you, So, where the soul is furnished with spiritual 
 
COMMENTARY ON PETER. 215 
 
 blessings, their blessings come forth, even in answer to reproach- 
 es and indignities. The mouth of the wise is a tree of life, says 
 Solomon (Prov. x. 11) ; it can bear no other fruit, but accor- 
 ding to its kind, and the nature of the root. An honest, spirit- 
 ual heart, pluck at it who will, they can pull no other fruit than 
 such fruit. Love and meekness lodge there, and therefore, who- 
 soever knocks, these make the answer. 
 
 Let the world account it a despicable simplicity, seek you still 
 more of that dovelike spirit, the spirit of meekness and blessing. 
 It is a poor glory to vie in railings, to contest in that faculty, or 
 in any kind of vindictive returns of -evil : the most abject crea- 
 tures have abundance of that great spirit, as foolish, poor-spirited 
 persons account it; but it is the glory of man to pass by a 
 transgression (Prov. xix. 11), it is the noblest victory. And as 
 we mentioned, the Highest Example, God, is our pattern in love 
 and compassions : we are well warranted to endeavor to be like 
 Him in this. Men esteem much more highly some other virtues 
 which make more show, and trample upon these, love, and com- 
 passion, and meekness. But though these violets grow low, and 
 are of a dark colour, yet, they are of a very sweet and diffusive 
 smell, odoriferous graces; and the Lord propounds Himself our 
 example in them, Matt. v. 44 48. To love them that hate you, 
 and bless them that curse you, is to be truly the children of your 
 Father, your Father which is in Heaven. It is a kind of perfection : 
 v. 48 : Be ye therefore perfect even as your Father ichich is in 
 Heaven is perfect. He makcth his sun to rise on the evil and on the 
 good. Be you like it : howsoever men behave themselves, keep 
 you your course, and let your benign influence, as you can, do 
 good to all. And Jesus Christ sets in himself these things before 
 us, learn of me, not to heal the sick, or raise the dead, but learn, 
 for I am meek and lowly in heart, Matt. xi. 29. And if you be 
 his followers, this is your way, as the Apostle here addeth, Here- 
 unto are you called; and this is the end of it, agreeably to the 
 way, that you may inherit a blessing. 
 
 * 
 
 But the other kind detraction, is more universal amongst all 
 sorts, as being a far easier way of mischief in this kind, and of 
 better conveyance. Railings cry out the matter openly, but de- 
 traction works all by surprises and stratagem, and mines under 
 ground, and therefore is much more pernicious. The former are 
 as the arrows that fly by day, but this, as the pestilence that walk- 
 eth in darkness, (as these two are mentioned together in Psalm 
 xci. 5, 6,) it spreads and infects secretly and insensibly, is not 
 felt but in the effects of it ; and it works either by calumnies al- 
 together forged and untrue, of which malice is inventive, or by 
 the advantage of real faults, of which it is very discerning, and 
 these are stretched and aggravated to the utmost. It is not ex- 
 pressible how deep a wound a tongue sharpened to this work will 
 
216 LEIGIITON'S SELECT WORKS 
 
 give, with a Very little word and little noise, as a razor, as it is 
 called in Psal. liii. 2, which with a small touch cuts very deep, 
 taking things by the worst handle, whereas charity, will try about 
 all ways for a good acceptation and sense of things, and takes all 
 by the best. This pest is still killing some almost in all compa- 
 nies ; it castetli down many wounded, as it is said of the strange wo- 
 man, Prov. vii. 26. And they convey it under fair prefacing of 
 commendation ; so giving them poison in wine, both that it may 
 pass the better, and penetrate the more. This is a great sin, one 
 which the Lord ranks with the first, when he sets them in order 
 against a man, Psal. 1. 20 : Thou sittest and speakest against thy 
 brother. 
 
 Remedy for profane and uncharitable speaking. 
 
 If thou art inured to oaths or cursing, in any kind or fashion of 
 it, taking the great name of God any ways in vain, do not favor 
 thyself in it as a small offence: to excuse it by custom, is to wash 
 thyself with ink : and to plead that thou art long practised in that 
 sin, is to accuse thyself deeper. If thou wouldst indeed be de- 
 livered from it, think not that a slight dislike of it (when reproved) 
 will do; but seek for a due knowledge of the majesty of God, and 
 thence a deep reverence of him in thy heart ; and that will cer- 
 tainly cure that habituated evil of thy tongue ; will quite alter that 
 bias which the custom thou speakest of hath given it ; will cast it 
 in a new mould, and teach it a new language ; will turn thy re- 
 gardless abuse of that name, by vain oaths and asseverations, into 
 a holy frequent use of it in prayers and praises. Thou wilt not 
 then dare dishonor that blessed name, which saints and angels 
 bless and adore ; but wilt set in with them to bless it. 
 
 None that know the weight of that name, will dally with it, and. 
 and lightly lift it up ; (as that word translated taking in vain, 
 in the third commandment, signifies;) they that do continue to 
 lift it up in vain, as it were, to sport themselves with it, will find 
 the weight of it falling back upon them, and crushing them to 
 pieces. 
 
 In like manner, a purified heart will unteach the tongue all fij- 
 thy impure speeches, and will give it a holy strain : and the spirit 
 of charity and humility will banish that mischievous humor, which 
 sets so deep in the most, of reproaching and disgracing others in 
 any kind either openly or secretly. For it is wicked self-love and 
 pride of heart, whence these do spring, searching and disclosing 
 the failings of others, on which love will rather cast a mantle to 
 hide them. 
 
 It is an argument of a candid ingenuous mind, to delight in the 
 good name and commendation of others ; to pass by their defects, 
 and take notice of their virtues ; and to speak and hear of those 
 
COMMENTARY ON PETER. 217 
 
 willingly, and not endure either to speak or hear of the other : 
 for in tliis indeed you may be little less guilty than the evil speak- 
 er, in taking pleasure in it, though you speak it not. And this 
 is a piece of men's natural perverseness, to drink in tales and cal- 
 umnies ;* and he that doth this, will readily, from the delight he 
 hath in hearing, slide insensibly into the humor of evil speaking. 
 It is strange how most persons dispense with themselves in this 
 point, and that in scarcely any societies shall we find a hatred of 
 this ill, but rather some tokens of taking pleasure in it ; and until 
 a Christian sets himself to an inward watchfulness over his heart, 
 not suffering in it any thought that is uncharitable, or vain self- 
 esteem, upon the sight of others' frailties, he will still be subject 
 to somewhat of this, in the tongue or ear at least. So, then, as 
 for the evil of guile in the tongue, a sincere heart, truth in the in- 
 ward parts, powerfully redresses it ; therefore it is expressed, 
 Psal. xv. 2, That speaketh the truth from his heart ; thence it 
 flows. Seek much after this, to speak nothing with God, nor men, 
 but what is the sense of a single unfeigned heart. O sweet truth ! 
 excellent but rare sincerity ! he that loves that truth within, alone 
 can work it there ; seek it of him. 
 
 Perseverance and Diligence in doing good. 
 
 And upon this will follow (as observed in regard to eschewing 
 evil) a constant track and course of obedience, moving directly 
 contrary to the stream of wickedness about a man, and also 
 against the bent of his own corrupt heart within him ; a serious 
 desire and endeavor to do all the good that is within our calling 
 and reach, but especially that particular good of our calling, that 
 which is in our hand, and is peculiarly required of us. For in 
 this some deceive themselves ; they look upon such a condition as 
 they imagine were fit for them, or such as is in their eye when 
 they look upon others, and they think if they were such persons, 
 and had such a place, and such power and opportunities, they 
 would do great matters, and in the mean time they neglect that 
 good to which they are called, and which they have in some meas- 
 ure power and place to do. This is the roving sickly humor of 
 our minds, and speaks their weakness ; as sick persons would still 
 change their bed, or posture, 01 place of abode, thinking to be 
 better. But a staid mind applies itself to the duties of its own 
 station, and seeks to glorify him who set it there, reverencing his 
 wisdom in disposing of it so. And there is certainty of a blessed 
 approbation of this conduct. Be thy station never so low, it is 
 not the high condition, but much fidelity, secures it : Thou hast 
 been faithful in little, Luke xix. 17. We must care not only to 
 answer occasions, when they call, but to catch at them, and seek 
 
 * Obtrectatio et livor primls auribus accipiuntur, 
 
 19 
 
218 LEIGHTON'S SELECT WORKS. 
 
 them out ; yea, to frame occasions of doing good, whether in the 
 Lord's immediate service, delighting in that, private and public, or 
 in doing good to men, in assisting one with our means, another 
 with our admonitions, another with counsel or comfort as we can ; 
 laboring not only to have something of that good which is most 
 contrary to our nature, but even to be eminent in that, setting 
 Christian resolution, and both the example and strength of our 
 Lord against all oppositions, and difficulties, and discouragements : 
 Looking unto Jesus the author and Jinisher of our faith, Heb. 
 
 xii. 2. 
 
 ******* 
 
 / And if you are persuaded to it, then, J. Desire light from above, 
 ;to discover to you what is evil and offensive to God in any kind, 
 and what pleaseth him, what is his will; (for that is the rule and 
 reason of good in our actions, that ye may prove what is the good 
 and holy, and acceptable will of God, Rom. xii. 2 :) and to dis- 
 cover in yourselves what is most adverse and repugnant to that 
 will. 2. Seek a renewed mind to hate that evil, even such as is 
 the closest and most connatural to you, and to love that good, even 
 that which is most contrary. 3. Seek strength and skill, that by 
 another Spirit than your own, you may avoid evil and do good, 
 and resist the incursions and solicitings of evil, the artifices and 
 violences of Satan, who is both a serpent and a lion; and seek for 
 power against your own inward corruption, arid the fallacies 
 of your own heart. And thus you shall be able for every 
 good work, and be kept, in such a measure as suits your present 
 estate, blameless in spirit, soul, and body, to the coming of Jesvs 
 Christ. 1 Thess. v. 23. 
 
 " Oh !" but says the humble Christian, " I am often entangled 
 and plunged in soul-evils, and often frustrated in my thoughts 
 against these evils, and in my aims at the good, which is my task 
 and duty." 
 
 And was not this Paul's condition ? May you not complain in 
 his language? And happy will you be, if you do so with some 
 measure of his feeling ; happy in crying out of wretchedness ! Was 
 not this his malady, When I would do good evil is present with 
 me? Rom. vii. 21. But know at once, that though thy duty is 
 this, to eschew evil and do good, yet thy salvation is more surely 
 founded than on thine own good. That perfection which answers 
 to justice and the Law, is not required of thee. Thou art to icalk 
 not after thejlesh, but offer the Spirit ; but in so walking, whether 
 in a low or a high measure, still thy comfort lieth in this, that 
 there is no condemnation to them that are in Christ Jesus, as the 
 Apostle begins the next chapter (Rom. viii.) after his sad com- 
 plaints. Again, consider his thoughts in the close of the viith 
 chapter, on perceiving the work of God in himself, and distin- 
 guishing that from the corrupt motions of nature, and so finding 
 
COMMENTARY ON PETER. 219 
 
 at once matter of heavy complaint, and yet of cheerful exultation : 
 O! wretched man that I am; and yet with the same breath, 
 Thanks to God, through Christ Jesus our Lord. 
 
 So then, mourn with him, and yet rejoice with him, and go on 
 with courage as he did, still fighting the good Jight of faith. 
 When thou fallest in the mire, be ashamed and humbled, yet re- 
 turn and wash in the fountain opened, and return and beg new 
 strength to walk more surely. Learn to trust thyself less, and 
 God more, and up and be doing against thy enemies, how tall and 
 mighty soever be the sons of Anak. Be of good courage, and the 
 Lord shall be with thee, and shall strengthen thy heart, and es- 
 tablish thy goings. 
 
 Do not lie down to rest upon lazy conclusions, that it is well 
 enough with thee, because thou art out of the common puddle of 
 profaneness ; but look further, to cleanse thyself from aUJilthiness 
 of flesh and spirit, perfecting holiness in the fear of God, 2 Cor. 
 vii. 1. Do not think thy little is enough, or that thou hast reason 
 to despair of attaining more, but press, press hard toward the 
 mark andprize of thy high calling, Phil. iii. 14. Do not think all 
 is lost, because thou art at present foiled. Novit se scepe vicisse 
 post sanguinem, says Seneca : The experienced soldier knows 
 that he hath often won the day after a fall, or a wound received; 
 and be assured, that after the short combats of a moment, follows 
 an eternity of triumph. 
 
 The Righteous and Evil-doers. 
 
 These two words are often used in the Scriptures, and particu- 
 larly in the book of Psalms, to express the godly and the wicked ; 
 and so this righteousness is not absolute perfection or sinlessness, 
 nor is the opposed evil every act of sin or breach of God's law : 
 but the righteous be they that are students of obedience and holi- 
 ness, that desire to walk as in the sight of God, and to walk with 
 God, as Enoch did ; that are glad when they can any way serve 
 him, and grieved when they offend him ; that feel and bewail their 
 unrighteousness, and are earnestly breathing and advancing for- 
 ward ; have a sincere and unfeigned love to all the commandments 
 of God, and diligently endeavor to observe them; that vehemently 
 hate what most pleases their corrupt nature, and love the com- 
 mand that crosses it most ; this is an imperfect kind of perfection. 
 See Phil. iii. 12. 15. 
 
 On the other side, evil-doers are they that commit sin with 
 greediness ; that walk in it, make it their way ; that live in sin as 
 their element, taking pleasure in unrighteousness, as the Apostle 
 speaks, 2 Thess. xi. 12 ; their great faculty, their great delight 
 lies in sin ; they are skilful and cheerful evil-doers. Not any one 
 man in all kinds of sins ; that is impossible; there is a concatena- 
 
220 LEIGHTON'S SELECT WORKS. 
 
 tion of sin, and one disposes and induces to another; but yet one 
 ungodly man is commonly more versed in and delighted with 
 some one kind of sin, another with some other. He forbears 
 none because it is evil and hateful to Go<J, but as he cannot travel 
 over the whole globe of wickedness, and go the full circuit, he 
 walks up and down in his accustomed way of sin. No one me- 
 chanic is good at all trades, nor is any man expert in all arts ; but 
 he is an evil-doer that follows the particular trade of the sin he 
 hath chosen, is active and diligent in that, and finds it sweet. In 
 a word, this opposition lieth mainly in the bent of the affection, 
 or in the way it is set. The godly man hates the evil he possibly 
 by temptation hath been drawn to do, and loves the good he is 
 frustrated of, and, having intended, hath not attained to do. The 
 sinner who hath his denomination from sin as his course, hates 
 the good which he is sometimes forced to do, and loves that sin 
 which many times he does not, either wanting occasion and 
 means, so that he cannot do it, or through the check of an enlight- 
 ened conscience, possibly dares not do ; and though so bound up 
 from the act, as a dog in a chain-, yet the habit, the natural in- 
 clination and desire in him, is still the same, the strength of his 
 affection is carried to sin. So in the weakest godly man, there 
 is that predominant sincerity and desire of holy walking, accord- 
 ing to which he is called a righteous person, the Lord is pleased 
 to give him that name, and account him so, being upright in 
 heart, though often failing. There is a righteousness of a higher 
 strain, upon which his salvation hangs ; that is not in him, but 
 upon him ; he is clothed with it : but this other kind, which con- 
 sists of sincerity, and of true and hearty, though imperfect, obe- 
 dience, is the righteousness here meant, and opposed to evil- 
 doing. 
 
 Prayer should go forth from a holy, broken, humble heart. 
 
 Not only do open and gross impieties, disappoint our prayers, 
 but the lodging of any sin in our affection. If I regard iniquity 
 in my heart , says the Psalmist (Psal. Ixvi. 18,) the Lord will not 
 hear my voice. The word is, If I see iniquity ; if mine eye look 
 pleasantly upon it, His will not look so upon me, nor shall I find 
 his ear so ready and open. He says not, If I do sin, but, If I 
 regard it in my heart. The heart's entertaining and embracing 
 a sin, though it be a smaller sin, is more than the simple falling 
 into sin. And as the ungodly do for this reason lose all their 
 prayers, a godly man may suffer this way, in some degree, upon 
 some degree of guiltiness. The heart being seduced, it may be, 
 and entangled for a time by some sinful lust, Christians are sure 
 to find a stop in their prayers, that they neither go nor come so 
 quickly and so comfortably as before. Any sinful humor, as 
 
COMMENTARY ON PETER. 221 
 
 rheums do our voice, binds up the voice of prayer, makes it not 
 so clear and shrill as it was wont ; and the accusing guilt of it 
 ascending, shuts up the Lord's ear, that he doth not so readily 
 hear an answer as before. And thus that sweet correspondence 
 is interrupted, which all the delights of the world cannot compen- 
 sate. If, then, you would have easy and sweet accesses to God 
 in prayer, 
 
 1. Seek a holy heart; entertain a constant care and study of 
 holiness; admit no parley with sin; do not so much as hearken 
 to it, if you would be readily heard. 
 
 2. Seek a broken heart ; the Lord is ever at hand to that, as it 
 is in Psal. xxxiv., whence the Apostle cites the words now under 
 our consideration, He is nigh to them that arc of a contrite spirit, 
 v. 18, &c. ; it is an excellent way to prevail. The breaking of 
 the heart multiplies petitioners; every piece of it hath a voice, 
 and a very strong and very moving voice, that enters his ear, and 
 stirs the bowels and compassion of the Lord towards it. 
 
 3. Seek an humble heart. That may present its suit always ; 
 the court is constantly there, even within it; the Great King loves 
 to make his abode and residence in it. Isa. Ivii. 15. This is the 
 thing that the Lord so delights in and requires ; he will not fail 
 to accept of it ; it is his choice, Mic. vi. 7, 8, Wherewith shall I 
 come before the Lord 1 &c. He hath shewed thee, O man, what 
 is good ; and what doth the Lord require of thee, but to do justly, 
 and love mercy 1 There is this righteousness, and that as a great 
 part making it up, to walk humbly with thy God; in the original, 
 humble to walk with thy God ; he cannot agree with a proud heart ; 
 he hates, resists it ; and two cannot walk together unless they be 
 agreed, as the prophet speaks, Amos iii. 3. The humble heart 
 only is company for God, hath liberty to walk and converse with 
 Him. He gives grace to the humble ; he bows his ear, if thou lift 
 not up thy neck : proud beggars he turns away with disdain, and 
 the humblest suitors always speed best with him. The righteous, 
 not such in their own eyes, but in His, through his gracious 
 dignation and acceptance. And is there not reason to come 
 humbly before Him, base worms, to the most holy and most 
 high God ? 
 
 The eyes of the Lord are upon the Righteous, and his ears open to their 
 Prayer. . ' 
 
 What assurance have the godly for that seeing of good, these 
 blessings you speak of? This is the answer : The eyes of the 
 Lord are upon them, and his ears open to their prayer. If you 
 think him wise enough to know what is good for them, and rich 
 enough to afford it, they are sure of one thing, He loves them ; 
 they have His good will ; his heart is towards them, and therefore 
 *19 
 
222 LEIGHTON'S SELECT WORKS. 
 
 His eye and His ear. Can they then want any good ? If many 
 days and outward good things be indeed good for them, they can- 
 not miss of these. He hath given them already much better things 
 than these, and hath yet far better in store for them ; and what 
 way soever the world go with them, this itself is happiness enough, 
 that they are in His love, whose loving kindness is better than life, 
 Psal. Ixiii. 3. Sweet days have they that live in it. What better 
 days would courtiers wish, than to be still in the eye and favor of 
 the king, to be certain of his good will towards them, and to know 
 of access and of a gracious acceptance of all their suits ? Now 
 thus it is with all the servants of the Great King, without preju- 
 dice one to another; He is ready to receive their requests, and 
 able and willing to do them all good. Happy estate of a believer ! 
 He must not account himself poor and destitute in any condition, 
 for he hath favor at court ; he hath the King's eye and his ear ; 
 the eyes of the Lord are upon him, and his ears open to his 
 
 prayers. 
 
 ***** 
 
 This is an unspeakable comfort, when a poor believer is in 
 great perplexity of any kind in his outward or spiritual condition. 
 " Well I see no way ; I am blind in this, but there are eyes upon 
 me, that see well what is best. The Lord is minding me, and 
 bringing about all to my advantage. I am poor and needy indeed, 
 but the Lord thinketh on me, Ps. xl. 17." That turns the bal- 
 ance. Would not a man, though he had nothing, think himself hap- 
 py, if some great prince was busily thinking how to advance and 
 enrich him? Much more, if a number of kings were upon this 
 thought, and devising together. Yet these thoughts might perish, 
 as the Psalmist speaks, Psal. cxlvi. 4. How much more solid happi- 
 ness is it to have Him, whose power is greatest, and whose thoughts 
 fail not, eyeing thee, and devising thy good, and asking us, as it 
 were, ^What shall be done to the man whom the king will honor ? 
 
 What suits thou hast, thou mayest speak freely ; he will not re- 
 fuse thee anything that is for thy good. 
 
 " O ! but I am not righteous, and all this is for the righteous 
 only." Yet thou wouldst be such a one. Wouldst thou indeed '? 
 then in part thou art : (as he who modestly and wisely changed 
 the name of icise-mcn into philosophers, lovers of wisdom,) art thou 
 not righteous? yet, a lover of righteousness thou art; then thou 
 art one of the righteous. If still thine own unrighteousness be in 
 thine eye, it may and should be so, to humble thee : but if it should 
 scare thee from coming unto God, and offering thy suits with this 
 persuasion, that his ear is open, should it make thee think that his 
 favorable eye is not toward thee, yet there is mercy ; creep in under 
 the robe 'of his Son. Thou art sure he is Jesus Christ the righteous, 
 and that the Father's eye is on him with delight, and then it shall 
 be so on thee, being in him. Put thy petitions into his hand, who 
 
COMMENTARY ON PETER. 223 
 
 is the great Master of Requests ; thou canst not doubt that he 
 hath access, and that he hath that ear open to him, which thou 
 
 thinkest shut to thee. 
 
 ******* 
 
 See and feel thine own unworthiness as much as thou canst, 
 for thou art never bidden to believe in thyself; no, but that is coun- 
 termanded as faith's great enemy. But what hath thy unworthi- 
 ness to say against free promises of grace, which are the basis of 
 thy faith ? So then believe, that you may pray ; this is David's 
 advice, Psal. Ixii. 8, Trust in him at all times, ye people, and then, 
 pour out your hearts before him. Confide in him as a most faith- 
 ful and powerful friend, and then you will open your hearts to 
 him. 
 
 [1.] Offer not to speak to him without the heart in some meas- 
 ure seasoned and prepossessed with the sense of his greatness and 
 holiness. And there is much in this; considering wisely to whom 
 we speak, the King-, the Lord of glory, and setting the soul before 
 him, in his presence ; and then reflecting on ourselves, arid seeing 
 what we are, how wretched, and base, and filthy, and unworthy 
 of such access to so great a Majesty. The want of this preparing 
 of the heart to speak in the Lord's ear, by the consideration of 
 God and ourselves, is that which fills the excuse of prayer with 
 much guiltiness; makes the heart careless, and slight and irrev- 
 erent, and so displeases the Lord, and disappoints ourselves of 
 that comfort in prayer, and those answers of it, of which other- 
 wise we should have more experience. We rush in before him 
 with anything, provided we can tumble out a few words ; and do 
 not weigh these things, and compose our hearts with serious 
 thoughts and conceptions of God. The soul that studies and en- 
 deavors this most, hath much to do to attain to any right appre- 
 hensions of him ; (for how little know we of him ! ) yet should we, 
 at least, set ourselves before him as the purest and greatest Spirit ; 
 a being infinitely more excellent than our minds or any creature 
 can conceive. This would fill the soul with awe and reverence, 
 and baliast it, so as to make it go more even through the exercise; 
 to consider the Lord, as the prophet saw him, sitting on his throne, 
 and all the hosts of heaven standing by him, on his right hand and 
 on his left, 1 Kings xxii. 19, and thyself a defiled sinner coming 
 before him, velut epaludc sud villis ranuncula, as a vile frog creep- 
 ing out of some pool, as St. Bernard expresses it : how would this 
 fill thee with holy fear ! Oh ! his greatness and our baseness, and 
 Oh ! the distance ! This is Solomon's advice : Be not rash with 
 thy mouth, and let not thy heart be hasty to utter anything before 
 God, for God is in heaven and thou upon earth, therefore let thy 
 words be few, Eccl. v. 2. This would keep us from our ordinary 
 babblings, that heart-nonsense, which, though the words be sense, 
 yet, through the inattention of the heart, are but as impenitent 
 confused dreams in the Lord's ear ; as there it follows, ver. 3. 
 
224 LEIGHTON'S SELECT WORKS. 
 
 [2.] When thou addresses! thyself to prayer, desire and depend 
 upon the assistance and inspiration of the Holy Spirit of God ; 
 without which thou art not able truly to pray. It is a supernatural 
 work, and therefore the principle of it must be supernatural. He 
 that hath nothing of the Spirit of God, cannot pray at all ; he may 
 howl as a beast in his necessity or distress, or may speali words 
 of prayer, as some birds learn the language of men ; but pray he 
 cannot. And they that have that Spirit, ought to seek the mo- 
 vings and actual workings of it in them in prayer, as the particu- 
 lar help of their infirmities, teaching both what to ask, (a thing 
 which of ourselves we know not,) and then enabling them to ask, 
 breathing forth their desires in such sighs and groans, as are the 
 breath not simply of their own, but of God's Spirit. 
 
 [3.] As these two precautions are to be taken before prayer, 
 so, in the exercise of it, you should learn to keep a watchful eye over 
 your own hearts throughout, for every step of the way, that they start 
 not out. And in order to this, strive to keep up a continual re 
 membrance of that presence of God, which in the entry of the 
 work, is to be set before the eye of the soul. And our endeavor 
 ought to be to fix it upon that view, that it turn not aside nor down- 
 wards, but from beginning to end keep sight of him, who sees 
 and marks whether we do so or no. They that are most inspec- 
 tive and watchful in this, will still be faulty in it; but certainly 
 the less watchful, the more faulty. And this we ought to do, to 
 be aspiring daily to more stability of mind in prayer, and to be 
 driving out somewhat of that roving and wandering which is so uni- 
 versal an evil, and certainly so grievous, not to those who have it 
 most, but who observe and discover it most and endeavor most 
 against it. A strange thing ! that the mind, even the renewed 
 mind should be so ready, not only at other limes, but in the 
 exercise of prayer, wherein we peculiarly come so near to 
 God, yet even then to slip out and leave him, and follow some 
 poor vanity or other instead of him ! Surely the godly man, when 
 he thinks on this, is exceedingly ashamed of himself, cannot tell 
 what to think of it. God his exceeding joy, whom, in his right 
 thoughts, he esteems so much above the world and all things in it, 
 yet to use him thus ! when he is speaking to him, to break off 
 from that, and hold discourse, or change a word with some base 
 thought that steps in, and whispers to him ; or, at the best, riot to 
 be steadfastly minding the Lord to whom bespeaks, and possessed 
 with the regard of His presence, and of his business and errand 
 with Him. 
 
 This is no small piece of our misery here : these wanderings are 
 evidence to us, that we are not at home. But though we should 
 be humbled for this, and still be laboring against it, yet should we 
 not be so discouraged, as to be driven from the work. Satan 
 would desire no better than that ; it were to help him to his wish. 
 And sometimes a Christian may be driven to think, " What shall 
 

 COMMENTARY ON PETER. 225 
 
 I still do thus, abusing my Lord's name, and the privilege he hath 
 given me ? I had better leave off." No, not so by any means. 
 Strive against the miserable evil that is within thee, but cast not 
 away thy happiness. Be doing still. Jt is a froward childish hu- 
 mor, when anything agrees not to our mind, to throw all away. 
 Thou mayest come off, as Jacob, with halting from thy wrestlings, 
 and yet obtain the blessing for which thou wrestlest. 
 
 Answers to Prayer. 
 
 Slothful minds do often neglect the answers of God, even when 
 they are most legible in the grant of the very thing itself that was 
 desired. It may be through a total inadvertence in this kind, 
 through never thinking on things as answers of our requests ; or 
 possibly, a continual eager pursuit of more, turns away the mind 
 from considering what it hath upon request obtained ; we are still 
 so bent upon what further we would have, that we never think 
 what is already done for us, which is one of the most ordinary 
 causes of ingratitude. 
 
 But though it be not in the same thing that we desire that 
 our prayers are answered, yet, when the Lord changes our peti- 
 tions in his answers, it is always for the better. He regards 
 (according to that known word of St. Augustine, Si non advolun- 
 tatem, ad utilitatem) our well more than our will. We beg 
 deliverance; we are not unanswered, if he give patience and sup- 
 port. Be it under a spiritual trial or temptation, My grace is 
 sufficient for thee. And where the Lord doth thus, it is certainly 
 better for the time, than the other would be. Observe here, His 
 ears are open to the righteous, but his eyes arc on them too. They 
 have not so his ear as to induce him blindly to give them what 
 they ask, whether it be fit or no ; but his eye is on them, to see 
 and consider their estate, and to know better than themselves 
 what is best, and accordingly to answer. This is no prejudice, 
 but a great privilege, and the happiness of his children, that they 
 have a Father who knows what is fit for them, and withholds no 
 good from them. And this commutation and exchange of our 
 requests a Christian observing, may usually find out the particular 
 answer of his prayers ; and if sometimes he doth not, then his 
 best way is not to subtilize and amuse himself much in that, but 
 rather to keep on in the exercise, knowing (as the Apostle speaks 
 in another case) this for certain, that their labor shall not be in 
 vain in the Lord, 1 Cor, xv. ult. ; and as the prophet hath it, Isa, 
 xlv, 19, He hath not said unto the house of Jacob, seek ye me in 
 vain. 
 
 Only this we should always remember, not to set bounds and 
 limits to the Lord in point of time, not to set him a day, that 
 thou wilt attend so long and no longer. How patiently will some 
 
226 LEIGH-TON'S SELECT WORKS. 
 
 men bestow long attendance on others, where they expect some 
 very poor good or courtesy at their hands ! Yet we are very brisk 
 and hasty with Him who never delays us but for our good, to 
 ripen those mercies for us which we, as foolish children, would 
 pluck while they are green, and have neither that sweetness and 
 goodness in them which they shall have in his time. All his 
 works are done in their season. Were there nothing to check 
 our impatiences, but his Greatness, and the greatness of those 
 things we ask for, and our own unworthiness, these considera- 
 tions might curb them, and persuade us how reasonable it is that 
 we should wait. He is a king well worth waiting on ; and there 
 is in the very waiting on Him, an honor and a happiness far above 
 us. And the things we seek are great, forgiveness of sins, evi- 
 dence of sonship and heirship ; heirship of a kingdom; and we 
 condemned rebels, born heirs of the bottomless pit ! And shall 
 such as we be in such haste with such a Lord in so great requests! 
 But further, the attendance which this reason enforces, is sweeten- 
 ed by the consideration of his wisdom and love, that he hath fore- 
 seen and chosen the very hour for each mercy fit for us, and will 
 not delay it a moment. Never any yet repented their waiting, 
 but found it fully recompensed with the opportune answer, in such 
 a time as they were then forced to confess was the only best. 
 I waited patiently , says the Psalmist, in waiting I waited, but it 
 was all well bestowed, He inclined to me and heard my cry, brought 
 me up, &c., Psal xl. 1. And then he afterwards falls into admi- 
 ration of the Lord's method, his wonderful workings and thoughts 
 to us-ward. " While I was waiting and saw nothing, thy thoughts 
 were towards and for me, and thou didst then work when thy 
 goodness was most lemarkable and wonderful" 
 
 When thou art in great affliction, outward or inward, thou 
 thinkest (it may be) He regards thee. not. Yea, but He doth. 
 Thou art his gold, he knows the time of refining thee, and of then 
 faking thee out of the furnace ; he is versed and skilful in that 
 work. Thou sayest, " I have cried long for power against sin, 
 and for some evidence of pardon, and find no answer to either ;" 
 yet, leave him not. He never yet cast away any that sought him, 
 and stayed by him, and resolved, whatsoever came of it, to lie at 
 his footstool, and to wait, were it all their lifetime, for a good 
 word or a good look from him. And they choose well who make 
 that their great desire and expectation ; for one of his good words 
 or looks will make them happy for ever ; and as He is truth itself, 
 they are sure not to miss of it. Blessed are all they that wait for 
 him. And thou that savest, thou canst not find pardon of sin, 
 and power against it ; yet consider, whence are those desires of 
 both, which thou once didst not care for. Why dost thou hate 
 that sin which thou didst love, and art troubled and burdened 
 with the guilt of it, under which thou wentest so easily, and which 
 
COMMENTARY ON PETER. 227 
 
 thou didst not feel before ? Are not these something of His own 
 work ? Yes, surely. And know He will not leave it unfinished, 
 nor forsake the work of His hands. Psal. cxxxviii. 8. His eye 
 may be on thee though thou seest Him not, and his ear open to thy 
 cry, though for the present He speaks not to thee as thou desirest. 
 It is not said, that His children always see and hear him sensibly; 
 but yet, when they do not, He is beholding them and hearing 
 them graciously, and will show himself to them, and answer them 
 seasonably. 
 
 Duty, Dignity, and Profitableness of Prayer. 
 
 1. The duty : It is due to the Lord to be worshipped and ac- 
 knowledged thus, as the fountain of good. How will men crouch 
 and bow one to another upon small requests ; and shall He only be 
 neglected by the most, from whom all have life and breath and all 
 things ! (as the Apostle speaks in his sermon, Acts xvii. 25.) And 
 then, 
 
 2. Consider the dignity of this, to be admitted into so near con- 
 verse with the highest majesty. Were there nothing to follow, no 
 answer at all, Prayer pays itself in the excellency of its nature, 
 and the sweetness that the soul finds in it. Poor wretched man, 
 to be admitted into heaven while he is on earth, and there to come 
 and speak his mind freely to the Lord of heaven and earth, as his 
 friend, as his Father ! to empty all his complaints into his 
 bosom ; when wearied with the follies and miseries of the world, 
 to refresh his soul in his God. Where there is any thing of his 
 love, this is a privilege of the highest sweetness ; for for they who 
 love find much delight in discoursing together, and count all 
 hours short, and think the day runs too fast, that is so spent ; 
 and they who are much in this exercise, the Lord doth impart his 
 secrets much to them. See Psal. xxv. 14. 
 
 3. Consider again, it is the most profitable exercise ; no lost 
 time, as profane hearts judge it, but only time gained. All bles- 
 sings attend this work. It is the richest traffic in the world, for 
 it trades with heaven, and brings home what is most precious 
 there. And as holiness disposes to prayer, so prayer befriends 
 holiness, increases it much. Nothing so refines and purifies 
 the soul, as frequent prayer. If the often conversing with wise 
 men doth so teach and advance the soul in wisdom, how 
 much more then will converse with God ! This makes the soul 
 despise the things of the world, and in a manner makes it Divine; 
 winds up the soul from the earth, acquainting it with delights that 
 are infinitely sweeter. 
 
 The natural heart is full-stuffed with prejudices against the 
 way of holiness, which dissuade and detain it ; and therefore the 
 holy Scriptures most fitly dwell much on this point, asserting the 
 
228 LEIGIITON'S SELECT WORKS / 
 
 true advantage of it to the soul, and removing those mistakes it 
 has in respect of that way. 
 
 The Beauty of Holiness. 
 
 1. In the life of a godly man, taken together in the whole body 
 and frame of it, there is a grave beauty or comeliness, which of- 
 tentimes forces some kind of reverence and respect to it, even in 
 ungodly minds. 
 
 2. Though a natural man cannot love them spiritually, as 
 graces of the Spirit of God, (for so only the partakers of them 
 are lovers of them,) yet he may have, and usually hath, a natural 
 liking and esteem of some kind of virtues which are in a Chris- 
 tian, and are not, in their right nature, to be found in any other, 
 though a moralist may have somewhat like them ; meekness, and 
 patience, and charity, and fidelity, &>c. 
 
 3. These, and other such like graces, do make a Christian life 
 so inoffensive and calm, that, except where the matter of their 
 God or religion is made the crime, malice itself can scarcely tell 
 where to fasten its teeth or lay hold ; it hath nothing to pull by, 
 though it would, yea, oftentimes, for want of work or occasions, 
 it will fall asleep for awhile. Whereas ungodliness and iniquity, 
 sometimes by breaking out into notorious crimes, draws out the 
 sword of civil justice, and where it rises not so high, yet it in- 
 volves men in frequent contentions and quarrels. Prov. xxiii. 29. 
 How often are the lusts and pride, and covetousness of men, paid 
 with dangers and troubles, and vexation, which, besides what is 
 abiding them hereafter, do even in this present life spring out of 
 them \ These, the godly pass free of by their just, and mild, and 
 humble carriage. Whence so many jars and strifes among the 
 greatest part, but from their unchristian hearts and lives, from 
 their lusts that war in their members, as St. James says, their self- 
 love and unmortified passions? One will abate nothing of his 
 will, nor the other of his. Thus, where pride and passion meet 
 on both sides, it cannot be but a fire will be kindled; when hard 
 flints strike together, the sparks' will fly about : but a soft mild 
 spirit is a great preserver of its own peace, kills the power of 
 contest ; as woolpacks, or such like soft matter, most deaden the 
 force of bullets. A soft answer turns away wrath, gays Solomon, 
 Prov. xv. 1, beats it off, breaks the bone, as he says, the very 
 strength of it, as the bones are of the body. 
 
 And thus we find it, those who think themselves high-spirited, 
 and will bear least, as they speak, are often, even by that, forced 
 to bow most, or to burst under it ; while humility and meekness 
 escape many a burden, and many a blow, always keeping peace 
 within, and often without too. 
 
 Reflection 1. If this were duly considered, might it not do 
 
COMMENTARY ON PETER. 229 
 
 somewhat to induce your minds to love the way of religion, for 
 that it would so much abate the turbulency and unquietness that 
 abound in the lives of men, a great part whereof the most do pro- 
 cure by the earthliness and distemper of their own carnal minds, 
 and the disorder in their ways that arises thence? 
 
 Reflection 2. You whose hearts are set towards God, and your 
 feet entered into His ways, I hope will find no reason for a change, 
 but many reasons to commend and endear those ways to you every 
 day more than the last, and, amongst the rest, even this, that in 
 them you escape many even present mischiefs which you see the 
 ways of the world are full of. And, if you will be careful to ply 
 your rule and study your copy better, you shall find it more so. 
 The more you follow that which is good, the more shall you avoid 
 a number of outward evils, which are ordinarily drawn upon men 
 by their own enormities and passions. Keep as close as you can 
 to the genuine, even track of a Christian walk, and labor for a 
 prudent and meek behavior, adorning your holy profession, and 
 this shall adorn you, and sometimes gain those that are without, 
 yea, even your enemies shall be constrained to approve it. 
 
 It is well known how much the spotless lives and patient suf- 
 ferings of the primitive Christians did sometimes work upon 
 their beholders, yea, on their persecutors, and persuaded some 
 who would not share with them in their religion, yet to speak and 
 write on their behalf. Seeing, then, that reason and experience 
 do jointly aver it, that the lives of men conversant together have 
 generally a great influence one upon another, (for example is an 
 animated or Jiving rule, and is both the shortest and most power- 
 ful way of teaching,) 
 
 [1.] Whosoever of you are in an exemplary or leading place in 
 relation to others, be it many or few, be ye, first, followers of 
 God. Set before you the rule of holiness, and withal, the best 
 and highest examples of those who have walked according to it, 
 and then you will be leading in it those who are under you, and 
 they being bent to follow you, in so doing will follow that which 
 is good. Lead and draw them on, by admonishing, and counsel- 
 ling, and exhorting ; but especially, by walking. Pastors, be 
 cnsamplcs to the flock, or models, as our Apostle hath it, 1 Pet. v. 
 3, that they may be stamped aright, taking the impression of your 
 lives. Sound doctrine alone will not serve. Though the water 
 you give your flocks be pure, yet, if you lay spotted rods before 
 them, it will bring forth spotted lives in them. Either teach not 
 at all, or teach by the rhetoric of your lives. Elders, be such in 
 grave and pious carriage, whatsoever be your years ; for young 
 men may be so, and, possibly, gray hairs may have nothing under 
 them but gaddishness and folly many years old, habituated and in- 
 veterate ungodliness. Parents and Masters, let your children and 
 servants read in your lives the life and power of godliness, the 
 20 
 
230 
 
 Practice of Piety not lying in your windows or corners of your 
 houses, and confined within the clasp of the book bearing that or 
 any such like title, but shining in your lives. 
 
 [2.] You that are easily receptive of the impression of exam- 
 ple, beware of the stamp of unholiness, and of a carnal, formal 
 course of profession, whereof the examples are most abounding ; 
 but, though they be fewer who bear the lively image of God im- 
 pressed on their hearts and expressed in their actions, yet study 
 these, and be followers of them, as they are of Christ. T know 
 you will espy much irregular and unsanctified carriage in us who 
 are set up for the ministry, and if you look round, you will find 
 the world lying in wickedness ; yet if there be any who have any 
 sparks of Divine light in them, converse with those, and follow 
 them. 
 
 [3.] And, generally, this I say to all, (for none are so complete 
 but they may espy some imitable and emulable good, even in 
 meaner Christians,) acquaint yourselves with the word, the rule 
 of holiness ; and then, with an eye to that, look on one another, 
 and be zealous of progress in the ways of holiness. Choose 
 to converse with such as may excite you and advance you, both 
 by their advice and example. Let not a corrupt generation in 
 which you live, be the worse by you, nor you the worse by it. As 
 far as you necessarily engage in some conversation with those 
 who are unholy, let them not pull you into the mire, but, if you can, 
 help them out. And let not any custom of sin prevailing about you, 
 by being familiarly seen, gain upon you, so as to think it fashion- 
 able and comely, yea, or so as not to think it deformed and hate- 
 ful. Know, that you must row against the stream of wickedness 
 in the world, unless you would be carried with it to the dead sea, 
 or lake of perdition. Take that grave counsel given, Rom. xii. 
 2 : Be not conformed to this world, but be ye, transformed by the 
 renewing of your mind; that is, the daily advancement in reno- 
 vation, purifying and refining every day. 
 
 They that will live godly must suffer Persecution. 
 
 Think not that any prudence will lead you by all oppositions 
 and malice of an ungodly world. Many winter blasts will meet you 
 in the most inoffensive way of religion, if you keep straight to it. 
 Suffering and war with the world, is a part of the godly man's 
 portion here, which seems hard, but take it altogether, it is sweet : 
 none in their wits will refuse that legacy entire, In the world ye 
 
 shall have trouble, but in me ye shall have peace, John xvi. ult. 
 
 ****# 
 
 It is a resolved case, All that will live godly, must suffer persecu- 
 tion t % Tim. iii. 12. It meets a Christian in his entrance to the 
 way of the Kingdom, and goes along all the way. No sooner canst I 
 
COMMENTARY ON PETER. 231 
 
 thou begin to seek the way to Heaven, but the World will seek 
 how to vex and molest thee, and make that way grievous ; if no 
 other way, by scoffs and taunts, intended as bitter blasts to de- 
 stroy the tender blossom or bud of religion, or, as Herod, to kill 
 Christ newly born. You shall no sooner begin to inquire after 
 God, but, twenty to one, they will begin to inquire whether thou 
 art gone mad. But if thou knowest who it is whom thou hast 
 trusted, and whom thou lovest, this is a small matter. What 
 though it were deeper and sharper sufferings, yet still, if you suf- 
 fer for righteousness, happy are you. 
 
 All the sufferings and distresses of this world are not able to 
 destroy the happiness of a Christian, nor to diminish it; yea, they 
 cannot at all touch it ; it is out of their reach. If it were built on 
 worldly enjoyments, then, worldly privations and sufferings might 
 shake it, yea, might undo it : when those rotten props fail, that 
 which rests on them must fall. He that hath set his heart 
 on his riches, a few hours can make him miserable. He 
 that lives on popular applause, it is almost in any body's power to 
 rob him of his happiness ; a little slight or disgrace undoes him. 
 Or, whatsoever the soul fixes on of these moving unfixed things, 
 pluck them from it, and it must cry after them, Ye have taken 
 away my gods. But the believer's happiness is safe, out of the 
 reach of shot. He may be impoverished, and imprisoned, and tor- 
 tured, and killed, but this one thing is out of hazard ; he cannot 
 be miserable ; still, in the midst of all these, he subsists a happy 
 man. If all friends be shut out, yet the visits of the Comforter 
 may be frequent, bringing him glad tidings from Heaven, and 
 communing with him of the love of Christ and solacing him in 
 that. It was a great word for a heathen to say of his false accu- 
 sers, Kill me they may, but they cannot hurt me. How much 
 more confidently may the Christian say so ! Banishment he fears 
 not, for his country is above ; nor death, for that sends him home 
 into that country. 
 
 The believing soul having hold of Jesus Christ, can easily des- 
 pise the best and the worst of the world, and defy all that is in it; 
 can share with the Apostle in that defiance which he gives, / am 
 persuaded that neither death nor life shall separate me from the 
 love of God, which is in Christ Jesus our Lord, Rom. viii. ult. 
 Yea, what though the frame of the world were a dissolving, and 
 falling to pieces ! This happiness holds, and is not stirred by it ; 
 for it is built upon that Rock of eternity, that stirs not, nor 
 changes at all. 
 
 Our main work, truly, if you will believe it, is this ; to provide 
 this immovable happiness, which amidst all changes, and losses, 
 and sufferings, may hold firm. You may be free, choose it rather 
 not to stand to the courtesy of anything about you, nor of any 
 man, whether enemy or friend, for the tenure of your happiness. 
 
232 LEIGHTON'S SELECT WORKS. 
 
 Lay it higher and surer, and if you be wise, provide such a peace 
 as will remain untouched in the hottest flame, such a light as will 
 shine in the deepest dungeon, and such a life as is safe even in 
 death itself, that life which is hid with Christ in God. Col. iii. 3. 
 
 But if in other sufferings, even the worst and saddest, the be- 
 liever is still a happy man, then, more especially in those that are 
 the best kind, sufferings for righteousness. Not only do they not 
 detract from his happiness, but, 
 
 They concur and give accession to it ; he is happy even so 
 by suffering. As will appear from the following considerations. 
 
 [1.] It is the happiness of a Christian, until he attain perfec- 
 tion, to be advancing towards it : to be daily refining from sin, 
 and growing richer and stronger in the graces that make up a 
 Christian, a new creature ; to attain a higher degree of patience 
 and meekness, and humility ; to have the heart more weaned from 
 the earth and fixed on heaven. Now, as other afflictions of the 
 saints do help them in these, their sufferings for righteousness, the 
 unrighteous and injurious dealings of the world with them, have 
 a particular fitness for this purpose. Those trials that come im- 
 mediately from God's own hand, seem to bind to a patient and 
 humble compliance, with more authority, and (I may say) neces- 
 sity ; there is no plea, no place for so much as a word, unless it 
 be directly and expressly against the Lord's own dealing; but un- 
 just suffering at the hands of men, requires that respect unto God 
 (without whose hand they cannot move,) that for His sake, and 
 for reverence and love to him, a Christian can go through those 
 with that mild evenness of spirit which overcomes even in suffering. 
 
 And there is nothing outward more fit to persuade a man to 
 give up with the world and its friendship, than to feel much of its 
 enmity and malice, and that directly venting itself against religion, 
 making that the very quarrel, which is of all things dearest to a 
 Christian, and in the highest esteem with him. 
 
 If the world should caress them, and smile on them, they might 
 be ready to forget their home, or at least to abate in the frequent 
 thoughts and fervent desires of it, and to turn into some familiarity 
 with the world, and favorable thoughts of it, so as to let out some- 
 what of their hearts after it; and thus, Grace would grow faint by 
 the diversion and calling forth of the spirits : as in summer, in the 
 hottest and fairest weather, it is with the body. 
 
 It is an observation confirmed by the experience of all ages, 
 that when the Church flourished most in outward peace and 
 wealth, it abated most of its spiritual lustre, which is its genuine 
 and true beauty, opibus major, virtutibus minor; and when it 
 seemed most miserable by persecutions and sufferings, it was 
 most happy in sincerity, and zeal, and vigor of grace. When the 
 moon shines brightest towards the earth, it is dark heavenwards : 
 and, on the contrary, when it appears not, it is nearest the sun, 
 and clear towards heaven. 
 
COMMENTARY ON PETElt. 233 
 
 [2.] Persecuted Christians are happy in acting and evidencing, 
 by those sufferings for God, their love to Him. Love delights in 
 difficulties, and grows in them. The more a Christian suffers for 
 Christ, the more he loves Him, and accounts Him the dearer ; 
 and the more he loves him, still the more can he suffer for Him. 
 
 [3.] They are happy, as in testifying love to Christ and glori- 
 fying Him, so in their conformity with Him, which is love's ambi- 
 tion. Love affects likeness and harmony at any rate. A believer 
 would readily take it as an affront, that the World should'be kind 
 to him, that was so harsh and cruel to his beloved Lord and 
 Master. Canst thou expect, or wouldst thou wish, smooth lan- 
 guage from that World which reviled thy Jesus, which called him 
 Beelzebub ? Couldst thou own and accept friendship at its hands, 
 which buffetted Him, and shed His blood ? Or, art thou not, 
 rather, most willing to share with Him, and of St. Paul's mind, 
 an ambassador in chains ; God forbid that I should glory in any- 
 thing save in the cross of Christ, whereby the world is crucified un- 
 to me, and I unto the world. Gal. vi. 14. 
 
 [4.] Suffering Christians are happy in the rich supplies of 
 spiritual comfort and joy, which in those times of suffering are 
 usual ; so that as their sufferings for Christ do abound, their con- 
 solations in him abound much more, as the Apostle testifies, 2 Cor. 
 i. 5. God is speaking most peace to the soul, when the world 
 speaks most war and enmity against it; and this compensates 
 abundantly. When the Christian lays the greatest sufferings men 
 can inflict in the one balance, and the least glances of God's 
 countenance in the other, he says, it is worth all the enduring of 
 those to enjoy this : he says with David, Psal. cix. 28. Let 
 them curse, but bless Thou : let them frown, but smile Thou. 
 And thus God usually doth ; he refreshes such as are prisoners 
 for Him, with visits which they would gladly buy again with the 
 hardest restraints and debarring of, nearest friends. The World 
 cannot but misjudge the state of suffering Christians ; it sees, as 
 St. Bernard speaks, their crosses, but not their anointings : vident 
 cruccs nostras, uncliones non vident. Was not Stephen, think 
 you, in a happy posture even in his enemies' hands? Was he 
 afraid of the showers of stones coming about his ears, who saw 
 the heavens opened, and Jesus standing on the Father's right 
 hand, so little troubled with their stoning of him, that, as the 
 text hath it, in the midst of them he fell asleep 1 Acts vii. 60. 
 
 [5.] If those sufferings be so small, that they are weighed down 
 even by present comforts, and so the Christian be happy in them 
 in that regard, how much more doth the weight of glory, that fol- 
 lows surpass these sufferings ! They are not worthy to come in 
 comparison, they are as nothing to that glory that shall be revealed, 
 in the Apostle's arithmetic ; Rom. viii. 18, when I have cast up 
 the sum of the sufferings of this present time, this instant now, 
 *20 
 
234 LEIGH-TON'S SELECT WORKS. . 
 
 they amount to just nothing in respect of that glory. Now, these 
 sufferings are happy, because they are the way to this happiness, 
 and pledges of it, and, if anything can do, they raise the very de- 
 gree of it. However, it is an exceeding excellent iceight of glory. 
 The Hebrew word which signifies glory, signifies weight. 
 Earthly glories are all too light, except in the weight of the cares 
 and sorrows that attend them ; but that hath the weight of com- 
 plete blessedness. Speak not of all the sufferings, nor of all the 
 prosperities of this poor life, nor of anything in it, as worthy of a 
 thought, when that glory is named ; yea, let not this life be called 
 life, when we mention that other life, which our Lord, by his 
 death, hath purchased for us. 
 
 Faith in God. 
 
 Faith in God clears the mind, and dispels carnal fears. It is 
 the most sure help : What time 1 am afraid, says David, I will 
 trust in thee. Psalm Ivi. 3. It resolves the mind concerning the 
 event, and scatters the multitude of perplexing thoughts which 
 arise about that : What shall become of this and that ? What if 
 such an enemy prevail ? What if the place of pur abode grow 
 dangerous, and we be not provided, as others are, for a removal ? 
 No matter, says Faith, though all fail, I know of one thing that will 
 not ; I have a refuge which all the strength of nature and art can- 
 not break in upon and demolish, a high defence, my rock in whom 
 I trust. Psalm Ixii. 5, 6. The firm belief of, and resting on His 
 power, and wisdom, and love, gives a clear satisfying answer to 
 all doubts and fears. It suffers us not to stand to jangle with 
 each trifling, grumbling objection, but carries all before it, makes 
 day in the soul, and so chases away those fears that vex us only 
 in the dark, as affrightful fancies do. This is indeed to sanctify 
 God, and to give Him his own glory, to rest on Him. And it is 
 a fruitful homage which is thus done to Him, returning us so 
 much peace and victory over fears and troubles, in the persua- 
 sion that nothing can separate from His love ; that only we fear- 
 ed, and so, the things that cannot reach that, can be easily des- 
 pised. 
 
 ******* 
 
 In all estates, I know of no heart's ease, but to believe ; to 
 sanctify and honor thy God, in resting on His word. If thou 
 art not persuaded of this love, surely that will carry thee above all 
 distrustful fears. If thou art not clear in that point, yet depend and 
 resolve to stay by him, yea, to stay onHim,till He show Himself unto 
 thee. Thou hast some fear of him ; thou canst not deny it with- 
 out gross injury to Him and thyself; thou wouldst willingly walk 
 in all well-pleasing unto Him : well then, who is among you that 
 feareth the Lord, though he see no present light, yet, let him trust 
 
COMMENTARY ON PETER. 235 
 
 in the name of the Lord, and stay upon his God. Isa. 1. 10. 
 Press this upon thy soul, for there is not such another charm for 
 all its fears and disquiet ; therefore, repeat it still with David, sing 
 this still, till it be stilled, and chide thy distrustful heart into believ- 
 ing : Why art thou cast down, O my soul 1 why art thou disquieted 
 within me? Hope in God, for I shall yet praise Him. Psalm 
 xliii. 5. Though I am all out of tune for the present, never a right 
 string in my soul, yet, He will put forth His hand, and redress all, 
 arid I shall yet once again praise, and therefore, even now, I 
 will hope. 
 
 It is true, some may say, God is a safe shelter and refuge, but 
 He is holy, and holy men may find admittance and protection, 
 but can so vile a sinner as I look to be protected and taken in 
 under His safeguard ? Go try. Knock at His door, and (take it 
 not on our word, but on his own) it shall be opened to thee; that 
 once done, thou shalt have a happy life of it in the worst times. 
 Faith hath this privilege, never to be ashamed ; it takes sanctua- 
 ry in God, and sits and sings under the shadow of his wings, as 
 David speaks. Psalm Ixiii. 7. 
 
 The holy fear of God. 
 
 Sanctify Him by fearing Him. Let Him be your fear and your 
 dread, not only as to outward, gross offences ; fear an oath, fear 
 to profane the Lord's holy day, but fear also all irregular earthly 
 desires ; fear the distempered affecting of any thing, the enter- 
 taining of any thing in the secret of your hearts, that may give 
 distaste to your Beloved. Take heed, respect the Great Person 
 you have in your company, who lodges within you, the Holy Spirit. 
 Grieve him not ; it will turn to your own grief if you do, for all 
 your comfort is in his hand, and flows from Him. If you be but in 
 heart dallying with sin, it will unfit you for suffering outward 
 troubles, and make your spirit low and base in the day of trial ; 
 yea, it will fill you with inward trouble, and disturb that peace 
 which, I am sure, you who know it esteem more than all the 
 peace and flourishing of this world. Outward troubles do not 
 molest or stir inward peace, but an unholy, unsanctified affection 
 doth. All the winds without, cause not an earthquake, but that 
 within its own bowels doth. Christians are much their own ene- 
 mies in unwary walking ; hereby they deprive themselves of those 
 comforts they might have in God, and so are often almost as per- 
 plexed and full of fears, upon small occasions, as worldlings are. 
 *###**# 
 
 The word of God cures the many foolish hopes and fears that 
 we are naturally subject to, by representing to us hopes and fears 
 of a far higher nature, which swallow up and drown the other, as 
 inundations and land-floods do the little ditches in those meadows 
 that they overflow. Fear not t says our Saviour, him that can kilt 
 
236 LEIGHTON'S SELECT WORKS. 
 
 the body What then ? Fear must have some work He adds, 
 But fear Him who can kill both soul and body. Thus, in the 
 passage cited here, Fear not their fear, but sanctify the Lord, 
 and let Him be your fear and your dread. And so, as for the 
 hopes of the world, care not though you lose them for God ; there 
 is a hope in you (as it follows here) that is far above them. 
 
 The Believer's Hope. 
 
 All the estate of a believer lieth in hope, and it is a royal estate. 
 As for outward things, the children of God have what He thinks fit 
 to serve them, but those are not their portion, and therefore He gives 
 often more of the world to those who shall have no more hereafter ; 
 but all their flourish and lustre is but a base advantage, as a 
 lackey's gaudy clothes, which usually make more shew than 
 his who is heir of the estate. How often, under a mean outward 
 condition, and very despicable every way, goes an heir of glory 
 born of God, and so royal ; born to a crown that fadeth not, an 
 estate of hopes, but so rich and so certain hopes, that the least 
 thought of thenf surpasses all the world's possessions ! Men think 
 of somewhat for the present, a bird in hand, as you say, the best 
 of it ; but the odds is in this, that when all present things shall be 
 past and swept away, as if they had not been, then shall these 
 Hopers be in eternal possession ; they only shall have all for ever, 
 who seemed to have little or nothing here. 
 
 Oh ! how much happier, to be the meanest expectant of the 
 glory to come, than the sole possessor of all this world. These 
 expectants are often kept short in earthly things, and, had they 
 the greatest abundance of them, yet they cannot rest in that. 
 Even so, all the spiritual blessings that they do possess here are 
 nothing to the hope that is in them, but as an earnest-penny to 
 their great inheritance, which, indeed, confirms their hope, and 
 assures unto them that full estate ; and therefore, be it never so 
 small, they may look on it with joy, not so much regarding it sim- 
 ply in itself, as in relation to that which it seals and ascertains the 
 soul of. Be it never so small, yet it is a pledge of the great glo- 
 ry and happiness which we desire to share in. 
 
 It is the grand comfort of a Christian, to look often beyond all 
 that he can possess or attain here ; and as to answer others, when 
 he is put to it concerning his Hope, so to answer himself concern- 
 ing all his present griefs and wants : I have a poor traveller's lot 
 here, little friendship and many straits, but yet I may go cheerfully 
 homewards, for thither I shall come, and there I have riches and 
 honor enough, a palace and a crown abiding me. Here, nothing 
 but depth calling upon depth, one calamity and trouble, as waves, 
 following another : but I have a hope of that rest that remaineth 
 for the people of God. I feel the infirmities of a mortal state, but 
 
COMMENTARY ON PETER. 237 
 
 my hopes of immortality content me under them. I find strong 
 and cruel assaults of temptations breaking in upon me, but, for all 
 that, I have the assured hope of a full victory, and then, 
 of everlasting peace. I find a law in my members rebelling against 
 the law of my mind, which is the worst of all evils, so much 
 strength of corruption within me ; yet, there is withal a hope within 
 me of deliverance and I look over all to that; I lift up my head, 
 because the day of my redemption draws nigh. This 1 dare avow 
 and proclaim to all, and am not ashamed to answer concerning 
 this blessed Hope. 
 
 The Reason for the Believer's Hope to be given with Meekness and Fear. 
 
 It is to be done with meekness and fear; meekness towards 
 men, and reverential fear towards God. 
 
 With meekness^] A Christian is not, therefore, to be bluster- 
 ing and flying out into invectives, because he hath the better of it, 
 against a man that questions him touching this Hope; as some 
 think themselves certainly authorized to rough speech, because 
 they plead for truth, and are on its side. On the contrary, so 
 much the rather study meekness, for the glory and advantage of 
 the truth. It needs not the service of passion ; yea, nothing so 
 deserves it, as passion when set to serve it. The Spirit of truth 
 is withal the Spirit of meekness. The Dove that rested on that 
 great Champion of truth, who is The Truth itself, is from Him 
 derived to the lovers of truth, and they ought to seek the partici- 
 pation of it. Imprudence makes some kind of Christians lose 
 much of their labor, in speaking for religion, and drive those fur- 
 ther off, whom they would draw into it. 
 
 And fear.] Divine things are never to be spoken of in a light, 
 perfunctory way, but with a reverent, grave temper of spirit ; arid, 
 for this reason, some choice is to be made both of time and per- 
 sons. The confidence that attends this hope, makes the believer 
 not fear men, to whom he answers, but still he fears his God, for 
 whom he answers, and whose interest is chief in those things he 
 speaks of. The soul that hath the deepest sense of spiritual 
 things, and the truest knowledge of God, is most afraid to mis- 
 carry in speaking of Him, most tender and wary how to acquit 
 itself when engaged to speak of and for God. 
 
 An Enlightened Conscience and good Conversation. 
 
 That the conscience may be good, it must be enlightened, and 
 it must be watchful, both advising before, and after censuring, 
 according lo that light. 
 
 The greater part of mankind little regard this : they walk by 
 guess, having perhaps ignorant consciences, and the blind, you 
 
238 LEIGHTON'S SELECT WORKS. 
 
 say swallow many a fly. Yea, how many consciences are without 
 sense, as scared with an hot iron, 1 Tim. iv. 2 ; so stupified, that 
 they feel nothing ! Others rest satisfied with a civil righteous- 
 ness, an imagined goodness of conscience, because they are free 
 from gross crimes. Others, who know the rule of Christianity, 
 yet study not a conscientious respect to it in all things : they cast 
 some transient looks upon the rule and their own hearts, it may 
 be, but sit not down to compare them, make it not their business, 
 have time for anything but that, Non vacant bonce menti. They 
 do not, with St. Paul, exercise themselves in this, to have a con- 
 science void of offence towards God and men. Acts xxiv. 16. 
 Those were his Ascetics, he exhausted himself in striving against 
 what might defile the conscience ; or, as the word signifies, elab- 
 orately wrought and dressed his conscience, Horn. Think you, 
 while other things cannot be done without diligence and inten- 
 tion, that this is a work to be done at random 1 No, it is the 
 most exact and curious of all works, to have the conscience right, 
 and keep it so ; as watches, or other such neat pieces of work- 
 manship, except they be daily wound up and skilfully handled, 
 will quickly go wrong. Yea, besides daily inspection, conscience 
 should, like those, at some times be taken to pieces, and more 
 accurately cleansed, for the best kept will gather soil and dust. 
 Sometimes a Christian should set himself to a more solemn ex- 
 amination of his own heart, beyond his daily search ; and all little 
 enough to have so precious a good as this, a good conscience. 
 They who are most diligent and vigilant, find nothing to abate as 
 superfluous, but still need of more. The heart is to be kept with 
 all diligence, or above all keeping, Prov. iv. 23. Corruption with- 
 in is ready to grow and gain upon it, if it be never so little neg- 
 lected, and from without, to invade it and get in. We breathe 
 in a corrupt, infected air, and have need daily to antidote the 
 heart against it. 
 
 You that are studying to be excellent in this art of a good con- 
 science, go on, seek daily progress in it. The study of conscience 
 is a more sweet, profitable study than that of all science, wherein 
 is much vexation, and, for the most part, little or no fruit. Read 
 this book diligently, and correct your errata by that other book, 
 the word of God. Labor to have it pure and right. Other books 
 and works are curious, and by-works, they shall not appear ; but 
 this is one of the books that shall be opened in that great day, 
 according to which we must be judged. Rev. xx. 12. 
 
 On this follows a good conversation, as inseparably connected 
 with a good conscience. Grace is of a lively, active nature, and 
 doth act like itself. Holiness in the heart, will be holiness in the 
 life too ; not some good actions, but a good conversation, an uni- 
 form, even tract of life, the whole revolution of it regular. The 
 inequality of some Christian's ways doth breed much discredit to 
 religion, and discomfort to themselves. 
 
COMMENTARY ON PETER. 239 
 
 Observe here, 1. The order of these two. 2. The principle of 
 both. 
 
 1. The order. First, the Conscience good, and then, the Con- 
 versation. Make the tree good and the fruit will be good, says our 
 Saviour. Matt. xii. 33. So, here, a good conscience is the root 
 of a good conversation. Most men begin at the wrong end of 
 this work. They would reform the outward man first : that will 
 do no good, it will be but dead work. 
 
 -Do not rest upon external reformations, they will not hold; 
 there is no abiding, nor any advantage, in such a work. You 
 think, when reproved, Oh ! I will mend arid set about the redress 
 of some outward things. But this is as good as to do nothing. 
 The mind and conscience being dejiled, as the Apostle speaks, 
 Tit. i. 15, doth defile all the rest: it is a mire in the spring; 
 although the pipes are cleansed, they will grow quickly foul again. 
 If Christians in their progress in grace, would eye this most, that 
 the conscience be growing purer, the heart more spiritual, the 
 affections more regular and heavenly, their outward carriage 
 would be holier; whereas the outward work of performing duties, 
 and being much exercised in religion, may, by the neglect of this, 
 be labor in vain, and amend nothing soundly. To set the out- 
 ward actions right, though with an honest intention, and not so to 
 regard and find out the inward disorder of the heart, whence 
 that in the actions flows, is but to be still putting the index of a 
 clock right with your finger, while it is foul, or out of order with- 
 in, which is a continual business, atid does no good. Oh ! but a 
 purified conscience, a soul renewed and refined in its temper and 
 affections, will make things go right without, in all the duties and 
 acts of our callings. 
 
 2. The principle of good in both, is Christ : Your good con- 
 versation in Christ. The conversation is not good, unless in 
 
 Him ; so neither is the conscience. 
 
 # * # # # 
 
 If thou wouldst have thy conscience and heart purified and 
 pacified, and have thy life certified, go to Christ for all, make use 
 of Him ; as of His blood to wash off thy guiltiness, so of His 
 Spirit to purify and sanctify thee. If thou wouldst have thy 
 heart reserved for God, pure as His temple ; if thou wouldst have 
 thy lusts cast out which pollute thee, and findest no power to do it ; 
 go to Him, desire Him to scourge out that filthy rabble, that abuse 
 His house and make it a den of thieves. Seek this, as the only 
 way to have thy soul and thy ways righted to be in Christ t and 
 then, walk in Him. Let thy conversation be in Christ. Study 
 Him, and follow Him : look on His way, on His graces, His obe- 
 dience, and humility, and meekness, till, by looking on them, 
 they make the very idea of thee new, as the painter doth of a 
 face he would draw tc the life. So behold His glory, that thou 
 
240 LEIGHTON'S SELECT WORKS. 
 
 mayest be transformed from glory to glory. But as it is there 
 added, this must be by the Spirit of the Lord. 2 Cor. iii. 18. 
 Do not, therefore, look on Him simply, as an example without 
 thee, but as life within thee. Having received Him, walk not 
 only like Him, but in Him as the Apostle St. Paul speaks, Col. ii. 
 6. And as the word is here, have your conversation, not only ac- 
 cording to Christ, but in Ckrist. Draw from His fulness grace 
 for grace. John i. 16. 
 
 The advantage of a good Conscience and Conversation. 
 
 There is even an external success attends it, in respect of the 
 malicious, ungodly world : They shall be ashamed that falsely ac- 
 cuse you. Thus often it is even most evident to men ; the victo- 
 ry of innocency, silent innocency, most strongly confuting all 
 calumny, making the ungodly, false accusers hide their heads. 
 Thus without stirring, the integrity of a Christian conquers ; as 
 a rock, unremoved, breaks the waters that are dashing against it. 
 And this is not only a lawful but a laudable way of revenge, 
 shaming calumny out of it, and punishing evil-speakers by well- 
 doing ; shewing really how false their accusers were. This is 
 the most powerful apology and refutation ; as the sophister who 
 would prove there was no motion, was best answered by the phi- 
 losopher's rising up and walking. And without this good con- 
 science and conversation, we cut ourselves short of other apolo- 
 gies for religion, whatsoever we say for it. One unchristian ac- 
 tion will disgrace it more than we can repair by the largest and 
 best framed speeches on its behalf. 
 
 Let those, therefore, who have given their names to Christ hon- 
 or Him, and their holy profession most this way. Speak for Him 
 as occasion requires ; why should we not, provided it be with 
 meekness and fear, as our Apostle hath taught ? but let this be 
 the main defence of religion : like suitably to it, and commend it 
 so. Thus all should do who are called Christians ; they should 
 adorn that holy profession with holy conversation. But the most 
 are nothing better than spots and blots, some wallowing in the mire, 
 and provoking one another to all uncleanness. Oh ! the un- 
 christian life of Christians ! an evil to be much lamented, more 
 than all the troubles we sustain ! But these, indeed, do thus deny 
 Christ, and declare that they are not His. So many as have any 
 reality of Christ in you, be so much the more holy, the more 
 wicked the rest are. Strive to make it up, and to honor that 
 name which they disgrace. And if they will reproach you, be- 
 cause ye walk not wi f h them, and cast the mire of false re- 
 proaches on you, take no notice, but go on your way ; it will dry, 
 and easily rub off. Be not troubled with misjudgings ; shame 
 them out of it by your blameless and holy carriage, for that will 
 
COMMENTARY ON PETER. 241 
 
 do most to put lies out of countenance. However, if they con- 
 tinue impudent, the day is at hand, wherein all the enemies of 
 Christ shall be all clothed over and covered with shame> and they 
 who have kept a good conscience, and walked in Christ, shall lift 
 up their faces with joy. 
 
 A good Conscience makes Affliction light. 
 
 As the Apostle calls sin, the sting of death, so is it of all suffer- 
 ings, and the sting that strikes deepest into the very soul : no 
 stripes are like those that are secretly given by an accusing con- 
 science. Surdo vcrbere cedit. Juv. 
 
 A sad condition it is, to have from thence the greatest anguish, 
 whence the greatest comfort should be expected ; to have thickest 
 darkness, whence they should look for the clearest light. Men 
 who have evil consciences, love not to be with them, are not much 
 with themselves : as St. Augustine compares them to such as have 
 shrewd wives, they love not to be much at home. But yet, out- 
 ward distress sets a man inward, as foul weather drives him home, 
 and there, where he should find comfort, he is met with such ac- 
 cusations as are like a continual dropping, as Solomon speaks of 
 a contentious woman, Prov. xix. 3. It is a most wretched state, 
 to live under sufferings or afflictions of any kind, and be a stran- 
 ger to God ; for a man 'to have God and his conscience against 
 him, that should be his solace in times of distress ; being knocked 
 off from the comforts of the world, whereon he rested, and having 
 no provision of spiritual comfort within, nor expectation from 
 above. 
 
 But the children of God, in their sufferings, especially in such 
 as are encountered for God, can retire within themselves, and re- 
 joice in the testimony of a good conscience, yea, in the possession, 
 of Christ dwelling within them. All the trouble that befals them, 
 is but of the rattling of hail upon the tiles of the house, to a man 
 who is sitting within a warm room at a rich banquet ; and such is 
 a good conscience, a feast, yea, a continual feast. The Believer 
 looks on his Christ, and in Him reads his deliverance from con- 
 demnation, and that is a strong comfort, a cordial that keeps him 
 from fainting in the greatest distresses. When the conscience 
 gives this testimony, that sin is forgiven, it raises the soul above 
 outward sufferings. Tell the Christian of loss of goods, or lib- 
 erty, or friends, or life, he answers all with this : Christ is mine, 
 and my sin is pardoned ; that is enough for me. What would I 
 not have suffered, to have been delivered from the wrath of God, 
 if any suffering of mine in this world could have done that? Now 
 that is done to my hand, all other sufferings are light ; they are light 
 and but for a moment. One thought of eternity drowns the whole 
 time of the world's duration, which is but as one instant, or twin k- 
 21 
 
242 LEIGHTON'S SELECT WORKS. 
 
 ling of an eye, betwixt eternity before, and eternity after ; how 
 much less is any short life, (and a small part of that is spent in suf- 
 ferings,) yea, what is it, though it were all sufferings without inter- 
 ruption, which yet it is not! When I look forward to the 
 crown, all vanishes, and I think it less than nothing. Now, 
 these things the good conscience speaks to the Christian in his 
 sufferings ; therefore, certainly, his choice is best, who provides it 
 for his companion against evil and troublous times. If moral in- 
 tegrity went so far, (as truly it did in some men who had much of 
 of it,) that they scorned all hard encounters, and esteemed this a 
 sufficient bulwark, a strength impregnable, Hie murus aheneus 
 esto, nil conscire sibi, how much more the Christian's good con- 
 science, which alone is truly such ! 
 
 % The sufferings of Christ. 
 
 That which the Apostle speaks here, of His once suffering, hath 
 its truth; taking in all, He suffered once; His whole life was one 
 continued line of suffering, from the manger to the cross. All 
 that lay betwixt was suitable ; His estate and entertainment 
 throughout his whole life, agreed well with so mean a beginning, 
 and so reproachful an end, of it. Forced upon a flight, while he 
 could not go, and living till he appeared in public, in a very mean 
 despised condition, as the carpenter's son ; and afterwards, his 
 best works paid with envy and revilings, called a wine-bibber, and 
 a caster out of devils by the prince of devils ; his life often laid in 
 wait and sought for. Art thou mean in thy birth and life, despised, 
 misjudged, and reviled, on all hands? Look how it was with Him, 
 who had more right than thou hast, to better entertainment in the 
 world. Thou wilt not deny it was his own ; it was made by Him, 
 and He was in it, and it knew Him not. Are thy friends harsh to 
 thee 1 He came unto His own, and His own received Him not. 
 Hast thou a mean cottage, or art thou drawn from it and hast no 
 dwelling, and art thou every way poor and ill-accommodated ? 
 He was as poor as thou canst be, and had not where to lay his 
 head, worse provided than the birds and foxes ! But then, con- 
 sider to what a height His sufferings rose in the end, that most 
 remarkable part of them here meant by his once suffering for sins. 
 If thou shouldest be cut off by a violent death, or in the prime of 
 thy years, mayst thou not look upon Him as going before thee in 
 both these ? And in so ignominious a way ! Scourged, buffetted, 
 and spit on, He endured ail, He gave his back to the smiters, and 
 then, as the same prophet hath it. He was numbered amongst the 
 transgressors. Isa. liii. ult. When they had used him with all 
 that shame, they hanged him betwixt two thieves, and they that 
 passed by wagged their heads, and darted taunts at Him, as at a 
 mark fixed to the cross : they scoffed and said, He saved others, 
 
COMMENTARY ON PETER. 243 
 
 himself Tie cannot save. He endured the cross, and despised the 
 shame, says the Apostle, Heb. xii. 2. 
 
 Thus we see the outside of His sufferings. But the Christian 
 is subject to grievous temptations and sad desertions, which are 
 heavier by far than the sufferings which indeed the Apostle speaks 
 of here. Yet even in these, this same argument of his holds. 
 For our Saviour is not unacquainted with, nor ignorant of, either 
 of those, though still without sin. If any of that had been in any 
 of His sufferings, it had not furthered, but undone all our comfort 
 in Him. But tempted He was ; He suffered that way too, and the 
 temptations were terrible as you know. And was there not some 
 strong conflict when he fell down and prayed in the garden, and 
 sweat drops of blood? Was there not an awful eclipse, when he 
 cried out on the cross, My God, my God, why hast thou forsaken 
 me 1 So that, even in these, we may apply this comfort, and stay 
 ourselves or our souls on Him, and go to Him as a compassionate 
 
 High-priest. Heb. iv. 15. For Christ also suffered. 
 
 * ****** 
 
 There is, from these sufferings of Christ, such a result of safety 
 and comfort to a Christian, as makes them a most effectual en- 
 couragement to suffering, which is this : if He suffered once, and 
 that was^br sin, now that heavy, intolerable suffering for sin is 
 once taken out of the Believer's way, it makes all other sufferings 
 light, exceeding light, as nothing in his account. He suffered 
 once for sin, so that to them who lay hold on Him this holds sure, 
 that sin is never to be suffered for in the way of strict justice again, 
 as not by Him, so not by them who are in Him ; for He suffered 
 for sins once, and it was for their sins, every poor believer's. So, 
 now the soul, finding itself rid of that fear, goes cheerfully through 
 all other hazards and sufferings. 
 
 Whereas the soul, perplexed about that question, finds no relief 
 in all other enjoyments ; all propositions of lower comforts are 
 unsavory and troublesome to it. Tell it of peace and prosperity ; 
 say, however the world go, you shall have ease and pleasure, and 
 you shall be honored and esteemed by all ; though you could make 
 a man sure of these, yet if his conscience be working and stirred 
 about the matter of his sin, and the wrath of God which is tied 
 close to sin, h.e will wonder at your impertinency, in that you 
 speak so far from the purpose. Say what you will of these, he 
 still asks, What do you mean by this ? Those things answer not 
 to me. Do you think I can find comfort in them, so long as my 
 sin is unpardoned, and there is a sentence of eternal death stand- 
 ing above my head ? I feel even an impress of somewhat of that 
 hot indignation ; some flashes of it flying and lighting upon the 
 face of my soul, and how can I take pleasure in these things you 
 speak of? And though I should be senseless, and feel nothing of 
 this all my life, yet, how soon shall I have done with it, and the 
 
444 LEIGHTON'S SELECT WORKS 
 
 delights that reach no further. And then to have everlasting burn- 
 ings, and eternity of wrath to enter to ! How can I be satisfied 
 with that estate : All you offer a man in this posture, is as if you 
 should set dainty fare, and bring music with it, before a man lying 
 almost pressed to death under great weights, and should bid him 
 eat and be merry, but lift not off .his pressure ; you do but mock 
 the man and add to his misery. On the contrary, he that hath 
 got but a view of his Christ, and reads his own pardon in Christ's 
 sufferings, can rejoice in this, in the midst of all other sufferings, 
 and look on death without apprehension, yea, with gladness, for 
 the sting is out. Christ hath made all pleasant to him by this 
 one thing, that He suffered once for sins. Christ hath perfumed 
 the cross and the grave, and made all sweet. The pardoned man 
 finds himself light, skips and leaps, and, through Christ strength- 
 ening him, he can encounter any trouble. If you think to shut up 
 his spirit within outward sufferings, he is now, as Sampson in his 
 strength, able to carry away on his back the gates with which you 
 would enclose him. Yea, he can submit patiently to the Lord's 
 hand in any correction : Thou hast forgiven my sin, therefore deal 
 with me as thou wilt ; all is well. 
 
 ***** 
 
 Shall any man offer to bear the name of a Christian, who 
 pleases himself in the way of sin, and can delight and sport him- 
 self with it, when he considers this, that Christ suffered for 
 sin ? Do not think it, you who still account sin sweet, which 
 He found so bitter, and account that light, which was so heavy to 
 Him, and made His soul heavy to the death. You are yet far off 
 from Him. If you were in Him, and one with Him, there would 
 be some harmony of your hearts with His, and some sympathy 
 with those sufferings, as endured by your Lord, your Head, and 
 for you. They who, with a right view, see Him as pierced by 
 their sins, that sight pierces them, and makes them mourn, brings 
 forth tears, beholding the gushing forth of His blood. This 
 makes the real Christian an avowed enemy to sin. Shall I ever 
 be friends with that, says he, which killed my Lord ? No, but I 
 will ever kill it, arid do it by applying His death. The true pen- 
 itent is sworn to be the death of sin : he may be surprised by it, 
 but there is no possibility of reconcilement betwixt them. 
 
 Thou that livest kindly and familiarly with sin, and either 
 openly declarest thyself for it, or hast a secret love for it, where 
 canst thou reap any comfort 1 Not from these sufferings. To 
 thee, continuing in that posture, it is all one as if Christ had not 
 suffered for sins ; yea, it is worse than if no such thing had been, 
 that there is salvation, and terms of mercy offered unto thee, and 
 yet thou perishest ; that there is balm in Gilead, and yet thou art 
 not healed. And if thou hast not comfort from Jesus crucified, I 
 know not whence thou canst have any that will hold out. Look 
 
COMMENTARY ON PETER. 245 
 
 about thee, tell me what thou seest, either in thy possession or in 
 thy hopes, that thou esteemest most, and layest thy confidence on. 
 Or, to deal more liberally with thee, see what estate thou wouldst 
 choose, hadst thou thy wish ; stretch thy fancy to devise an earth- 
 ly happiness. These times are full of unquietness ; but give thee 
 a time of the calmest peace, not an air of trouble stirring ; put 
 thee where thou wilt, far off from fear of sword and pestilence, 
 and encompass thee with children, friends, and possessions, and 
 honors, and comfort, and health to enjoy all these ; yet one thing 
 thou must admit in the midst of them all : within a while thou 
 must die, and having no real portion in Christ, but only a delu- 
 ding dream of it, thou sinkest through that death into another 
 death far more terrible. Of all thou enjoyest, nothing goes along 
 with thee but unpardoned sin, and that delivers thee up to end- 
 less sorrow. Oh that you were wise, and would consider your lat- 
 ter end ! Do not still gaze about you upon trifles, but yet be en- 
 treated to take notice of your Saviour, and receive him, that he 
 may be yours. Fasten your belief and your love on Him. Give 
 all your heart to Him, who stuck not to give Himself an offering 
 
 for your sins. 
 
 * * * * * 
 
 This were a happy estate indeed. But what shall they think 
 who have no assurance, they who doubt that Christ is theirs, and 
 that He suffered for their sins ? I know no way but to believe on 
 Him, and then you shall know that He is yours. From this 
 arises the grand mistake of many : they would first know that 
 Christ is theirs, and then would believe : which cannot be, be- 
 cause He becomes ours by believing. It is that which gives title 
 and propriety to Him. He is set before Sinners as a Saviour who 
 hath suffered for sin, that they may look to him and be saved ; 
 that they may lay over their souls on him, and then they may be 
 assured he suffered for them. 
 
 Say, then, what is it that scares thee from Christ ? This, thou 
 seest, is a poor groundless exception, for He is set before thee as 
 a Saviour to believe on, that so He may be thy Saviour. Why 
 wilt thou not come unto Him ? Why refusest thou to believe ? 
 ^rt thou a sinner ? Art thou unjust ? Then, He is fit for thy 
 case : He suffered for sins, the Just for the unjust. Oh\ but so 
 many and so great sins ! Yea, is that it ? It is true indeed, and 
 good reason thou hast to think so ; but \st, Consider whether they 
 be excepted in the proclamation of Christ, the pardon that comes 
 in His name : if not, if He make no exception, why wilt thou ? 
 2dly, Consider if thou wilt call them greater than this sacrifice, 
 He suffered. Take due notice of the greatness and worth, first, 
 of His person, and then, of His sufferings, and thou wilt not dare 
 to say thy sin goes above the value of his suffering, or that thou 
 art too unjust for Him to justify thee. Be as unrighteous as thou 
 
246 LEIGHTON'S SELECT WORKS. 
 
 canst be, art thou convinced of it 1 then, know that Jesus the 
 just is more righteous than thy unrighteousness. And, after all 
 is said that any sinner hath to say, they are yet, without excep- 
 tion, blessed who trust in Him. Psalm ii. ult. 
 
 Our restoration to nearness lo God is by Christ's Sufferings. 
 
 This the Apostle hath excellently expressed, Eph. ii. 16. He 
 hath reconciled us by His cross, having slain the enmity : He kill- 
 ed the quarrel betwixt God and us, killed it by His death ; brings 
 the Parties together, and hath laid a sure foundation of agreement 
 in His own sufferings ; appeases His Father's wrath by them, and 
 by the same, appeases the sinner's conscience. All that God hath 
 to say, in point of justice, is answered there ; all that the poor 
 humbled sinner hath to say, is answered too. He hath offered up 
 such an atonement as satisfies the Father, so that He is content 
 that sinners should come in and be reconciled. And then, Christ 
 gives notice of this to the soul, to remove all jealousies. It is full 
 of fear : though it would, it dares not approach unto God, appre- 
 hending him to be a consuming fire. They who have done the of- 
 fence, are usually the hardest to reconcile, because they are still in 
 doubt of their pardon; But Christ assures the soul of a full and 
 hearty forgiveness, quenching the flaming wrath of God by His 
 blood. No, says Christ, upon my warrant corne in ; you will now 
 find my Father otherwise than you imagine : He hath declared 
 Himself satisfied at my hands, and is willing to receive you, to 
 be heartily and thoroughly friends ; never to hear a word more of 
 the quarrel that was betwixt you; to grant a full oblivion. And 
 if the soul bear back still through distrust, He takes it by the hand, 
 and draws it forward, leads it unto His Father ; presents it to 
 Him, and leaves not the matter till it be made a fulJ and sure 
 agreement. 
 
 But for this purpose, that the soul may be both able and willing 
 to come unto God, the sufferings of Christ take away that other 
 impediment. As they satisfy the sentence, and thereby remove 
 the guiltiness of sin, so He hath by them purchased a deliverance 
 from the tyrannous power of sin, which detains the soul from God* 
 after all the way has been made for its return. And he hath a 
 power of applying His sufferings to the soul's deliverance, in that 
 kind too. He opens the prison doors to them who are led cap- 
 tive ; and because the great chain is upon the heart willingly en- 
 thralled in sin, He, by His sovereign power, takes off that, frees 
 the heart from the love of sin, and shews what a base slavish con- 
 dition it is in, by representing, in His effectual way, the goodness 
 of God, His readiness to entertain a returning sinner, and the 
 sweetness and happiness of communion with Him. Thus He 
 powerfully persuades the heart to shake off all, and, without fur- 
 
COMMENTARY ON PETER. 247 
 
 ther delay, to return unto God, so as to be received into favor and 
 friendship, and to walk in the way of friendship, with God, to 
 give up itself to His obedience, to disdain the vile service of sin, 
 and live suitably to the dignity of fellowship and union with God. 
 And there is nothing but the power of Christ alone, that is able 
 to effect this, to persuade a sinner to return, to bring home a heart 
 unto God. Common mercies of God, though they have a leading 
 faculty to repentance, (Rom. ii. 4.) yet the rebellious heart will 
 not be led by them. The judgments of God, public or personal, 
 though they ought to drive us to God, yet the heart, unchanged, 
 runs the further from God. Do we not see it by ourselves and 
 other sinners about us? They look not at all towards Him who 
 smites, much less do they return ; or if any more serious thoughts 
 of returning arise upon the surprise of an affliction, how soon van- 
 ish they, either the stroke abating, or the heart, by time, growing 
 hard and senseless under it ! Indeed, when it is renewed and 
 brought in by Christ, then all other things have a sanctified influ- 
 ence, according to their quality, to stir up a Christian to seek after 
 fuller communion, closer walk, and nearer access to God. But 
 leave Christ out, I say, and all other means work not this way : 
 neither the works nor the word of God sounding daily in his ear, 
 Return, Return. Let the noise of the rod speak it too, and both join 
 together to make the cry the louder, yet the wicked will do wick- 
 edly, Dan. xii. 10 ; will not hearken to the voice of God, will not 
 see the hand of God lifted up, Isa. xxvi. tl ; will not be per- 
 suaded to go in and seek peace and reconcilement with God, 
 though declaring Himself provoked to punish, and to behave Him- 
 self as an enemy against his own people. How many are there, 
 who, in their own particular, have been very sharply lashed with 
 divers scourges on their bodies, or their families, and yet are never 
 a whit the nearer God for it all, their hearts are proud, and earthly, 
 and vain, as ever ! and let him lay on ever sp much, they will 
 still be the same. Only a Divine virtue, going forth from Christ 
 lifted tip, draws men unto Him ; and, being come unto Him, He 
 brings them unto the Father. 
 
 Resurrection of Christ from the Grave. 
 
 The chains of that prison are strong, but He was too strong a 
 prisoner to be held by them ; as our Apostle hath it in his sermon, 
 (Acts ii. 24.) that it was not possible that He should be kept by 
 them. They thought all was sure when they had rolled to the 
 stone, and sealed it ; that then the Grave had indeed shut her 
 mouth upon Him ; it appeared a done business to them, and 
 looked as if it were very complete in His enemies' eyes, and very 
 desperate to His friends, His poor disciples and followers. Were 
 they not near the point of giving over, when they said, This is 
 
248 LEIGHTON'S SELECT WORKS. 
 
 the third day, &c., and, We thought this had been He that should 
 have delivered Israel? Luke xxiv. 21. And yet, he was then 
 with them, who was indeed the deliverer and salvation of Israel. 
 That rolling of the stone to the grave, was as if they had rolled it 
 towards the East in the night, to stop the rising of the sun the 
 next morning ; much further above all their watches and their 
 power was this Sun of Righteousness in his rising again. That 
 body which was entombed was united to the spring of life, the Di- 
 vine Spirit of the Godhead that quickened it. 
 
 Memory of the Righteous. 
 
 There were many great and powerful persons in those days, 
 who overtopped Noah (no doubt) in outward respects ; as, in their 
 stature, the proud giants. And they begot children, mighty men 
 of old, men of renown, as the text hath it, Gen. vi. 3 ; and yet, as 
 themselves perished in the flood, so their names are drowned. 
 They had their big thoughts, certainly, that their houses and 
 their names should continue, as the Psalmist speaks (Psal. xlix. 
 11), and yet they are sunk in perpetual oblivion ; while Noah's 
 name, who walked in humble obedience, you see in these most 
 precious records of God's own Book, still looks fresh, and smells 
 sweet, and hath this honor, that the very age of the world is 
 marked with this name, to be known by it : In the days of Noah. 
 That which profane ambitious persons do idolatrously seek after, 
 they are often remarkably dissappointed of. They would have 
 their names memorable and famous, yet they rot ; they are either 
 buried with them, or remembered with disgrace, rotting above 
 ground, as carcasses uninterred, and so are the more noisome ; 
 it being as little credit to them to be mentioned, as for Pilate that 
 his name is in the Confession of Faith. But the name and re- 
 membrance of the righteous is still sweet and delightful ; as the 
 name of Abraham the father of the faithful, and those of Isaac 
 and Jacob : their names are embalmed indeed, so that they can- 
 not rot, embalmed with God's own name, [Eternal} THAT 
 name being wrapped about theirs, the God of Abraham, Isaac, 
 and Jacob. 
 
 Thus is Noah here mentioned as preferred of God ; and so, in 
 the second Epistle, as a preacher of righteousness, and Heb. xi., 
 among those worthies whose honor is, that they believed. This 
 is only a name, a small thing, not to be mentioned in comparison 
 of their other privileges, and especially of that venerable life and 
 glory which they are heirs to ; and indeed it is a thing they re- 
 gard very little ; yet, this we see, that even this advantage follows 
 them, and flies from the vain and ungodly who haunt and pur- 
 sue it. 
 
 
COMMENTARY ON PETER. 249 
 
 Patience towards Sinners. 
 
 Let us learn to curb and cool our brisk humors towards even 
 stubborn sinners. Be grieved at their sin for that is your duty ; 
 but think it not strange, nor fret at it, that they continue to 
 abuse the long-suffering of God, and yet, that He continues ever 
 abused by suffering them. Zeal is good, but as it springs from 
 love, if it be right, so it is requited by love, and carries the im- 
 pressions of it : of love to God, and so, a complacency in His 
 way, liking it because it is His ; and of love to men, so as to be 
 pleased with that waiting for them, in the possibility, at least, of 
 their being reclaimed ; knowing that, however, if they return not, 
 yet the Lord will not lose His own at their hands. Wilt thov, 
 said those two fiery disciples, that ice call for Jire, as Elias 1 
 Oh! but the spirit of the dove rested on Him who told them, 
 They kneto not what spirit they were of. Luke ix. 55, q. d. You 
 speak of Elias, and you think you are of his spirit in this motion, 
 but you mistake yourselves ; this comes from another spirit than 
 you imagine. Instead of looking for such sudden justice without 
 you, look inward, and see whence that is : examine and correct 
 that within you. 
 
 When you are tempted to take ill that goodness and patience 
 of God to sinners, consider, 1. Can this be right, to differ from 
 His mind in anything ? Is it not our only wisdom and ever -safe 
 rule, to think as He thinks, and will as He wills ? And I pray 
 you, does He not hate sin -more than you do? Is not His inter- 
 est in punishing it deeper than yours? And if you be zealous 
 for His interest, as you pretend, then be so with Him, and in His 
 way ; for starting from that, surely you are wrong. Consider, 2. 
 Did He not wait for thee ? What had become of thee, if long- 
 suffering had subserved his purpose of further mercy, of free par- 
 don to thee ? And why wilt thou not always allow that to which 
 thou art so much obliged ? Wouldst thou have the bridge cut, 
 because thou art so over ? Surely thou wilt not own so gross a 
 thought. Therefore, esteem thy God, still the more, as thou seest 
 the more of His long-suffering to sinners; and learn for Him, and 
 with Him, to bear and wait. 
 
 The Obedience of Noah. 
 
 For the obedience of Noah, if we should insist on the difficul- 
 ties, both in this work and in the way of their preservation by it, 
 it would look the clearer, and be found very remarkable. Con- 
 sidering the length of the work, the great pains in providing ma- 
 terials, especially considering the opposition that probably he met 
 with in it from the profane about him, the mightier of them, or, 
 at least the hatred and continual scoffs of all sorts, it required 
 
250 LEIGHTON'S SELECT WORKS. 
 
 principles of an invincible resolution to go through with it. What 
 (would they say) means this old dotard to do 1 Whither this 
 monstrous voyage ? And inasmuch as it spoke, as no doubt he 
 told them, their ruin and his safety, this would incense them so 
 much the more. You look far before you, and what ! shall we all 
 perish, and you alone escape ? But through all, the sovereign 
 command and gracious promise of his God carried 'him, regard- 
 ing their scoffs and threats as little in making the Ark, as he did 
 afterwards the noise of the waters about it, when he was sitting 
 safe within it. This his obedience, having indeed so boisterous 
 winds to encounter, had need of a well fastened root, that it might 
 stand and hold out against them all, and so it had. The Apostle 
 St. Paul tells us what the root of it was : By faith, being teamed 
 of God he prepared an Ark. Heb. xi. 7. And there is no living 
 and lasting obedience but what springs from that root. He be- 
 lieved what the Lord spake of His determined judgment on the 
 ungodly world, and from the belief of that arose that holy fear 
 which is expressly mentioned, Heb. xi. 7, as exciting him to this 
 work ; and he believed the word of promise, which the Lord 
 spake concerning his preservation by the Ark : and the belief of 
 these two carried him strongly on to the work, ana through it, 
 against all counter-blasts and opposition ; overcame both his own 
 doublings and the mockings of the wicked while he still looked 
 to Him who was the master and contriver of the work. 
 
 Till we attain such a fixed view of our God, and such firm per- 
 suasion of His truth, and power, and goodness, it will never be 
 right with us ; there will be nothing but wavering and unsettled- 
 ness in our spirits and in our ways. Every little discouragement 
 from within or from without, that meets us, will be likely to turn 
 us over. We shall not walk in an even course, but still be reel- 
 ing and staggering, till Faith be set wholly upon its own basis, 
 the proper foundation of it : not set betwixt two upon one strong 
 prop, and another that is rotten, partly on God, and partly on 
 creature helps and encouragements, or our own strength. Our 
 only safe and happy way is, in humble obedience, in His own 
 strength to follow His appointments, without standing and ques- 
 tioning the matter, and to resign the conduct of all to His wisdom 
 and love ; to put the rudder of our life into His hand, to steer 
 the course of it as seemeth Him good, resting quietly on His 
 word of promise for our safety. Lord, whither thou wilt, and 
 which way thou wilt, be Thou my guide, and it sufficeth. 
 
 This absolute following of God, and trusting Him with all, is 
 marked as the true character of faith in Abraham ; his going 
 after God away from his country, not knowing, nor asking, whither 
 he went, secure in his guide. And so, in that other greater point 
 of offering his Son, he silenced all disputes about it, by that migh- 
 ty conclusion of faith, accounting that he was able to raise him 
 
COMMENTARY ON PETER. 251 
 
 from the dead. Heb. xi. 8, 19. Thus it is said, v. 7, By faith, 
 Noah prepared the Ark. He did not argue and question, How 
 shall this be done, and if it were, how shall I get all the kinds of 
 beasts gathered together to put into it, and how shall it be ended, 
 when we are shut in ? No, but he believed firmly that it should 
 be finished by him, and he be saved by it ; and he was not disap- 
 pointed. . 
 
 The Smallness of the number of Believers. 
 
 Wherein few, that is, eight persons, were saved by water.] This 
 great point of the fewness of those who are saved in the other 
 greater salvation, as in this, I shall not now prosecute : only, 
 
 1. If so few, then, the inquiry into ourselves, whether we be of 
 these few, should be more diligent, and followed more home, 
 than it is as yet with the most of us. We are wary in our trifles, 
 and only in this easily deceived, yea, our own deceivers in this 
 great point. Is not this folly far beyond what you usually say of 
 some, Penny wise and pound foolish ; to be wise for a moment 
 and fools for eternity ? 
 
 2. You who are indeed seeking the way of life, be not discour- 
 aged by your fewness. It hath always been so. You see here, 
 how few of the whole world were saved. And is it not better to 
 be of the few in the Ark, than of the multitude in the waters ? 
 Let them fret as ordinarily they do, to see so few more diligent 
 for heaven ; as no doubt they did in the case of Noah. And this 
 is what galls them, that any should have higher names and surer 
 hopes this way : What ! are none but such as you going to hea- 
 ven ? Think you all of us damned ? What can we say, but that 
 there is a flood of wrath awaiting many, and certainly, all that 
 are out of the Ark, shall perish in it. 
 
 3. This is that main truth that I would leave with you : look 
 on Jesus Christ as the Ark, of whom this was a figure, and be- 
 lieve it, out of Him there is nothing but certain destruction, a 
 deluge of wrath, all the world over, on those who are out of 
 Christ. Oh ! it is our life, our only safety, to be in Him. But 
 these things are not believed. Men think they believe them, and 
 do not. Were it believed, that we are under the sentence of eter- 
 nal death in our natural state, and that there is no escape but by 
 removing out of ourselves unto Christ, Oh, what thronging would 
 there be to Him ! Whereas, now, He invites, and calls, and how 
 few are persuaded to come to Him ! Noah believed the Lord's 
 word of judgment against the world, believed His promise made 
 to Him, and prepared an Ark. Is it not an high sign of unbe- 
 lief, that, there being an ark of everlasting salvation ready prepar- 
 ed to our hand, we will not so much as come to it? Will you be 
 persuaded certainly, that the Ark-door stands open ? His offers 
 
252 LEIGHTON'S SELECT WORKS. 
 
 are free : do but come, and try if He will turn you away. No, 
 He will not : Him that comes to me, I will in no ways cast out. 
 John vi. 37. And as there is such acceptance and sure preserva- 
 tion in Him, there is as sure perishing without Him, trust on 
 what you will. Be you of a giant's stature, (as many of them 
 were,) to help you to climb up (as they would surely do when the 
 Flood came on) to the highest jnountains and tallest trees, yet, it 
 shall overtake you. Make your best of your worldly advantages, 
 or good parts, or civil righteousness, all shall prove poor shifts 
 from the flood of wrath, which rises above all these, and drowns 
 them. Only the Ark of our salvation is safe. Think how gladly 
 they would have been within the Ark, when they found death 
 without it ; and now it was too late ! How would many who now 
 despise Christ, wish to honor Him one day ! Men, so long as 
 they thought to be safe on the earth, would never betake them to 
 the Ark, would think it a prison ; and could men find salvation 
 anywhere else, they would never come to Christ for it : this is, 
 because they know him not. But yet, be it necessity, let that 
 drive thee in ; and then being in Him, thou shalt find reason to 
 love Him for Himself, besides the salvation thou hast in Him. 
 
 You who have fled into Him for refuge, wrong him not so far 
 as to question your safety. What though the floods of thy former 
 guiltiness rise high, thine Ark shall still be above them ; and the 
 higher they rise, the higher He shall rise, shall have the more 
 glory in freely justifying and saving thee. Though thou find the 
 remaining power of sin still within thee, yet it shall not sink 
 thine Ark. There was in this Ark, sin, yet they were saved from 
 the Flood. If thou dost believe, that puts thee in Christ, and 
 He will bring thee safe through without splitting or sinking. 
 
 As thou art bound to account thyself safe in Him, so to admire 
 that love which set thee there. Noah was *a holy man : but 
 whence were both his holiness and his preservation while the world 
 perished, but because he found favor or free grace, as the word 
 is, in the eyes of the Lord 1 And no doubt, he did much contem- 
 plate this, being secure within, when the cries of the rest drown- 
 ing were about him. Thus think thou : Seeing so few are saved 
 in this blessed Ark wherein I am, in comparison of the multi- 
 tudes that perish in the deluge, whence is this ? why was I chosen, 
 and so many about me left, why, but because it pleased Him 1 
 But all is straight here. We have neither hearts nor time for 
 ample thoughts of this love, till we be beyond time ; then shall 
 we admire and praise without ceasing, and without wearying. 
 
 Baptism. 
 
 That Baptism hath a power, is clear, in that it is so expressly 
 said, it doth save us : what kind of power, is equally clear from 
 
COMMENTARY ON PETER. 253 
 
 the way it is here expressed ; not by a natural force of the ele- 
 ment ; though adapted and sacramentally used, it only can wash 
 away the filth of the body ; its physical efficacy or power reaches 
 no further : but it is in the hand of the Spirit of God, as. other 
 sacraments are, and as the word itself is, to purify the conscience, 
 and convey grace and salvation to the soul, by the reference it 
 hath to, and union with, that which it represents. It saves by the 
 answer of a good conscience unto God, and it affords that, by the 
 resurrection of Jesus from the dead. 
 
 Thus, then, we have a true account of the power of this, and 
 so of other sacraments, and a discovery of the error of two ex- 
 tremes : (1.) Of those who ascribe too much to them, as if Ihey 
 wrought by a natural inherent virtue, and carried grace in them 
 inseparably. (2.) Of those who ascribe too little to them, making 
 them only signs and badges of our profession. Signs they are, 
 but more than signs merely representing ; they are means exhibit- 
 ing, and seals confirming, grace to the faithful. But the working 
 of faith, and the conveying of Christ into the soul, to be received 
 by faith, is not a thing put into them to do of themselves, but still 
 in the Supreme Hand that appointed them : and He indeed both 
 causes the souls of His own to receive these His seals with faith, 
 and make them effectual to confirm that faith which receives them 
 so. They are then, in a word, neither empty signs to them who 
 believe, nor effectual causes of grace to them who believe not. 
 
 The mistake, on both sides, arises from the want of duly con- 
 sidering the relative nature of these seals, and that kind of union 
 that is botwixt them and the grace they represent, which is real, 
 though not natural or physical, as they speak, so that, though they 
 do not save all who partake of them, yet they do really and effect- 
 ually save believers (for whose salvation they are means,) as the 
 other external ordinances of God do. Though they have not that 
 power which is peculiar to the Author of them, yet a power they 
 have, such as befits their nature, and by reason of which they are 
 truly said to sanctify and justify, and so to save, as the Apostle 
 here avers of Baptism. 
 
 Now, that which is intended for our help, our carnal minds are. 
 ready to turn into a hindrance and disadvantage. The Lord re- 
 presenting invisible things to the eye, and confirming His promises 
 even by visible seals, we are apt from the grossness of our unspir- 
 itual hearts, instead of stepping up by that which is earthly, to 
 the Divine spiritual things- represented, to stay in the outward ele- 
 ment, and go no farther. Therefore, the Apostle, to lead us into 
 the inside of this seal of Baptism, is very clear in designating the 
 effect and fruit of it: Not (says he) the putting away thejilth of 
 the flesh: (and water, if you look no farther, can do no more;) 
 there is an invisible impurity u.xm our nature, chiefly on our invisi- 
 ble part, our soul : this washing means the taking away of that 
 
254 LEIGHTON'S SELECT WORKS. 
 
 and where it reaches its true effect, it doth so purify the con- 
 science, and makes it good, truly so, in the sight of God, who is 
 the judge of it. 
 
 Consider, 1. It is a pitiful thing to see the ignorance of the 
 most, professing Christianity, and partaking of the outward seals 
 of it, yet, not knowing what they mean ; not apprehending the 
 spiritual dignity and virtue of them. Blind in the mysteries of the 
 kingdom, they are not so much as sensible of that blindness. And 
 being ignorant of the nature of these holy things, they cannot 
 have a due esteem of them, which arises out of the view of their 
 inward worth and efficacy. A confused fancy they have of some 
 good in them, and this rising to the other extreme, to a supersti- 
 tious confidence in the simple performance and participation of 
 them, as if that carried some inseparable virtue with it, which 
 none could miss of, who are sprinkled with the waters of Baptism, 
 and share in the elements of bread and wine in the Lord's Supper. 
 And what is the utmost plea of the most for their title to 
 heaven, but that in these relative and external things they are 
 Christians ; that they are baptized, hear the word, and admitted 
 to the Lord's Table ? Not considering how many have gone 
 through all these, who yet, daily, are going on in the ways of 
 death, never coming near Jesus Christ, who is the way, and the 
 truth , and the life, whom the word, and the seals of it, hold forth 
 to Believers. And they are washed in His blood, and quickened 
 with His life, and made like Him, and co-heirs of glory with 
 Him. 
 
 2. Even those who have some clearer notion of the nature and 
 fruit of the seals of grace, yet are in a practical error, in that they 
 look not with due diligence into themselves, inquiring after the 
 efficiency of them in their hearts ; do not study the life of Christ, 
 to know more what it is, and then, to search into themselves for 
 the truth and the growth of that life within them. Is it not an unbe- 
 coming thing, for a Christian (when he is about to appear before the 
 Lord at his Table, and so looks something more narrowly within) 
 to find as little faith, as little Divine affection, a heart as unmodi- 
 fied to the world, as cold towards Christ, as before his last address 
 to the same Table, after the intervening, possibly, of many months ; 
 in which time, had he been careful often to reflect inwards on his 
 heart, and to look back upon that new sealing in his last partici- 
 pation, he might probably have been more comformable ? And, 
 truly, as there is much guiltiness cleaves to us in this, so, gener- 
 ally, much more in reference to this other sacrament that is here 
 the Apostle's subject, Baptism, which being but once administer- 
 ed, and that in infancy, is very seldom and slightly considered by 
 many, even real Christians. And so we are at a loss in that profit 
 and comfort, Jhat increase of both holiness and faith, which the 
 frequent recollecting of it, after a spiritual manner, would no 
 
COMMENTARY ON PETER. 255 
 
 doubt advance us to. And not only do we neglect to put our- 
 selves upon the thoughts of it in private, but, in the frequent op- 
 portunities of such thoughts in public, we let it pass unregarded, 
 are idle, inconsiderate, and so, truly guilty beholders. And the 
 more frequently we have these opportunities, the less are we touched 
 with them ; they become common, arid work "not, and the slight- 
 ing of them grows as common with us as the thing. Yea, when 
 the engagement is more special and personal, when parents are to 
 present their infants, to this ordinance, (and then might, and cer- 
 tainly ought to have a more particular and fixed eye upon it, and 
 themselves as being sealed with it, to ask within after the fruit 
 and power of it, and to stir up themselves anew to the actings \>f 
 faith, and to ambition after newness of life, and, with earnest 
 prayer for their children, to be suitors for themselves, for further 
 evidence of their interest in Christ;) yet possibly, many are not 
 much engaged in these things even at such times, but are more 
 busied to prepare their house for entertaining their friends, than 
 to prepare their hearts for offering up their infant unto God to be 
 sealed, and withal to make a new offer of their own hearts to him, 
 to have renewed on them the inward seal of the covenant of grace, 
 the outward seal whereof they did receive, as it is now to be con- 
 ferred upon their infant. 
 
 Did we often look upon the face of our souls, the beholding of 
 the many spots with which we have defiled them after our wash- 
 ing, might work us to shame and grief, and would drive us by re- 
 newed application to wash often in that blood which that water 
 figures, which alone can fetch out the stain of sin ; and then, it 
 would put us upon renewed purposes of purity, to walk more 
 carefully, to avoid the pollutions of the world we walk in, and to 
 purge out the pollutions of the hearts that we carry about with us, 
 which defile us more than all the world besides. It would work 
 a holy disdain of sin, often to contemplate ourselves as washed in 
 so precious a laver. Shall I, would the Christian say, consider- 
 ing that I am now cleansed in the precious blood of my Lord Je- 
 sus, run again into that puddle out of which He so graciously took 
 me, and made me clean 1 Let the swine wallow in it : He hath 
 made me of his sheepfold. He hath made me of that excellent 
 order for which all are consecrated by that washing, who partake 
 of it : He hath washed us in His blood, and made us kings and 
 priests unto God the Father. Am I of these, and shall I debase 
 myself to the vile pleasures of sin 1 No, I will think myself too 
 good to serve any sinful lusts : seeing that he hath looked on me, 
 and taken me up, and washed and dignified me, ancl that I am 
 wholly His, all my study and business shall be, to honor and 
 magnify Him. 
 
256 LEIGHTON'S SELECT WORKS. 
 
 The Answer of a good Conscience. 
 
 A good conscience is a waking, speaking conscience, and the 
 conscience that questions itself most, is of all sorts the best ; that 
 which is dumb, therefore, or asleep, and is not active and fre- 
 quent in self-inquiries, is not a good conscience. The word is 
 judicial, alluding to the interrogation used in Law for the trial 
 and executing of processes. And this is the great business of 
 conscience, to sit, and examine, and judge within ; to hold courts 
 in the soul. And it is of continual necessity that it-be so : there 
 can be no vacation of this judicature, without great damage to 
 the estate of the soul : yea, not a day ought to pass without a 
 session of conscience within ; for daily disorders arise in the 
 soul, which, if they pass on, will grow and gather more, and so 
 breed more difficulty in their trial and redress. Yet men do easi- 
 ly turn from this work as hard and unpleasant, and make many 
 a long vacation in the year, and protract it from one day to anoth- 
 er. In the morning, they must go about their business, and at 
 night, they are weary and sleepy, and all the day long one affair 
 steps in after another; and in case of that failing, some trifling 
 company or other ; and so their days pass on, while the soul is 
 overgrown with impurities and disorders. 
 
 You know what confusions, and disorders, and evils, will abound 
 amongst a rude people, where there is no kind of court or judi- 
 cature held. Thus is it with that unruly rabble, the lusts and 
 passions of our souls, when there is no discipline nor judgment 
 within, or where there is but a neglect and intermission of it for 
 a short time. And the most part of souls are in the posture of 
 ruin : their vile affections, as a headstrong, tumultuous multitude, 
 that will not suffer a deputed judge to sit amongst them, cry down 
 their consciences, and make a continual noise, that the voice of 
 it may not be heard, and so, force it to desist and leave them to 
 their own ways. 
 
 But you who take this course, know, you are providing the se- 
 verest judgment for yourselves by this disturbing of judgment, as 
 when a people rise against an inferior judge, the prince or su- 
 preme magistrate who sent him, hearing of it, doth not fail to vin- 
 dicate his honor and justice in their exemplary punishment. 
 
 Will you not answer unto conscience, but, when it begins to 
 speak, turn to business or company, that you may not hear it? 
 Know, that it and you must answer unto God ; and when he shall 
 make inquiry, it must report, and report as the truth is, knowing 
 that there is no hiding the matter from Him ; Lord, there are, to 
 my knowledge, a world of enormities within the circuit I had to 
 judge, and I would have judged them, but was forcibly withstood 
 and interrupted ; and was not strong enough to resist the tumult- 
 uous power that rose against me ; now the matter comes into 
 

 COMMENTARY ON PETER. 257 
 
 Thine own hand to judge it Thyself. What shall the soul say in 
 that day, when conscience shall make such an answer unto God, 
 and it shall come under the severity of His justice for all ? 
 Whereas, if it had given way to the conscience to find out, and 
 judge, and rectify matters, so that it could have answered con- 
 cerning its procedure that way, God would accept this as the an- 
 swer of a good conscience, and what conscience had done, he 
 would not do over again : It hath judged ; then, I acquit, For 
 we would judge ourselves (says the Apostle,) we should not 
 judged. 1 Cor xi. 31. 
 
 God requires a pure Heart. 
 
 Were it possible to persuade you, I would recommend one 
 thing to you : learn to look on the ordinances of God suitably to 
 their nature, spiritually, and inquire after the spiritual effect and 
 working of them upon your consciences. We would willingly 
 have all religion reduced to externals ; this is our natural choice ; 
 and we would pay all in this coin, as cheaper and easier by far, 
 and would compound for the spiritual part, rather to add and give 
 more external performance and ceremony. Hence, the natural 
 complacency in Popery, which is all for this service of the flesh 
 and body-services ; and to those prescribed by God, will deal so 
 liberally with Him in that kind, as to add more, and frame new 
 devices and rites, what you will in this kind, sprinklings, and 
 washings, and anointings, and incense. But whither tends all 
 this ? Is it not a gross mistaking of God, to think Him thus 
 pleased ? Or is it not a direct affront, knowing that He is not 
 pleased with these, but desires another thing, to thrust that upon 
 Him which He cares not for, and refuse Him what He calls for? 
 that single, humble heart-worship and walking with Him, that J 
 purity of spirit and conscience which only He prizes ; no out- / 
 ward service being acceptable, but for these, as they tend to this 
 end and do attain it. Give me, saith He, nothing, if you give not 
 this. Oh ! saith the carnal mind, anything but this Thou shalt 
 have ; as many washings and offerings as Thou wilt, thousands of 
 rams, and ten thousand rivers of oil ; yea, rather than fail, let the. 
 fruit of my body go for the sin of my soul, Mic. vi. 6. Thus we : 
 willnhe outward use of the word and sacraments do it ? then, all 
 shall be well. Baptized we are ; and shall I hear much and com- 
 municate often, if I can reach it? Shall I be exact in point of 
 family-worship ? Shall I pray in secret ? All this I do, or at 
 least I now promise. Aye, but when all that is done, there is yet 
 one thing may be wanting, and if it be so, all that amounts to 
 nothing. Is thy conscience purified and made good by all these ; 
 or art thou seeking and aiming at this, by the use of all means ? 
 Then certainly thou shalt find life in them. But does thy heart 
 
258 LEIGHTON'S SELECT WORKS. 
 
 still remain uncleansed from the old ways, not purified from the 
 pollutions of the world ? Do thy beloved sins still lodge with 
 thee, and keep possession of thy heart? Then art thou still a 
 stranger to Christ, and an enemy to God. The word and seals of 
 life are dead to thee, and thou art still dead in the use of them all. 
 Know you not that many have made shipwreck upon the very 
 rock of salvation 1 that many who were baptized as well as you, 
 and as constant attendants on all the worship and ordinances of 
 God as you, yet have remained without Christ and died in their 
 sins, and are now past recovery ? Oh that you would be warned ! 
 There are still multitudes running headlong that same course, 
 tending to destruction, through the midst of all the means of sal- 
 vation ; the saddest way of all to it, through word and sacraments, 
 and all heavenly ordinances, to be walking hellwards ! Christ- 
 ians, and yet no Christians ; baptized, and yet unbaptized ! As 
 the Prophet takes in the profane multitude of God's own people 
 with the nations, Jer. ix. 26, Egypt, and Judah, and Edom ; all 
 these nations are uncircumcised : and the worst came last ; and all 
 the house of Israel are uncircumcised in the heart : thus, thtfs, the 
 
 most of us are unbaptized in the heart. 
 
 ******* 
 
 We have been a Long time hearers of the Gospel, whereof 
 Baptism is the seal, and most of us often at the Lord's Table. 
 What hath all this done upon us ? Ask within : Are your hearts 
 changed ? Is there a new creation there ? Where is that spirit- 
 ual mindedness 1 Are your hearts dead to the world and sin, and 
 alive to God, your consciences purged from dead works 1 
 
 What mean you ? Is not this the end of all the ordinances, to 
 make all clean, and to renew and make good the conscience, to 
 bring the soul and your Lord into a happy amity, and a good cor- 
 respondence, that it may not only be on speaking terms, but often 
 speak and converse with Him ? may have liberty both to demand 
 and answer, as the original word implies ? that it may speak the 
 language of faith and humble obedience unto God, and that he 
 may speak the language of peace to it, and both, the language of 
 the Lord each to the other ? 
 
 That conscience alone is good, which is much busied in this 
 work, in demanding and answering ; which speaks much with it- 
 self, and much with God. This is both the sign that it is good, 
 and the means to make it better. That soul will doubtless be 
 very wary in its walk, which takes daily account of itself, and 
 renders up that account unto God. It will not live by guess, but 
 naturally examine each step before hand, because it is resolv- 
 ed to examine all after ; will consider well what it should do 
 because it means to ask over again what it hath done, and not 
 only to answer itself, but to make a faithful report of all unto 
 God ; to lay all before Him, continually upon trial made ; to tell 
 Him what is in any measure well done, as His own work, and 
 
COMMENTARY ON PETER. 259 
 
 bless Him for that ; and tell Him, too, all the slips and miscar- 
 riages of the day, as our own ; complaining of ourselves in His 
 presence, and still entreating free pardon, and more wisdom to 
 walk more holily and exactly, and gaining, even by our failings, 
 more humility and more watchfulness. 
 
 If you would have your consciences answer well, they must in- 
 quire and question much before hand. Whether is this I purpose 
 and go about, agreeable to my Lord's will ? Will it please him ? 
 Ask that more, and regard that more, than this, which the most 
 follow. Will it please or profit myself? Fits that my own hu- 
 mor ? And examine not only the bulk and substance of thy ways 
 and actions, but the manner of them, how thy heart is set. So 
 think it not enough to go to church, or to pray, but take heed how 
 ye hear : consider how pure He is, and how piercing his eye, 
 whom thou servest. 
 
 Then, again, afterwards; think it not enough, I was praying, 
 or hearing, or reading, it was a good work, what need I question 
 it further? No, but be still reflecting and asking how it was 
 done : How have I heard, how have I prayed ? Was my heart 
 humbled by the discoveries of sin, from the word ? Was it re- 
 freshed with the promises of grace ? Did it lie level under the 
 word to receive the stamp of it ? Was it in prayer set and kept 
 in a holy bent towards God ? Did it breathe forth real and earn- 
 est desires into His ear ; or was it remiss, and roving, and dead 
 in the service ? So in my society with others, in such and such 
 company, what was spent of my time, and how did I employ it ? 
 Did I seek to honor my Lord, and to edify my brethren, by my 
 carriage and speeches ; or did the time run out in trifling vain 
 discourse ? When alone, what is the carriage and walk of my 
 heart ? Where it hath most liberty to move in its own pace, is it 
 delighted in converse with God ? Are the thoughts of heavenly 
 things frequent and sweet to it ; or does it run after the earth and 
 the delights of it, spinning out itself in impertinent and vain con- 
 trivances? 
 
 The neglect of such inquiries, is that which entertains and in- 
 creases the impurity of the soul, so that men are afraid to look 
 into themselves, and to look up to God. But oh ! what a foolish 
 course is this, to shift off what cannot be avoided ! In the end, 
 answer must be made to that All-seeing Judge with whom we 
 have to do, and to whom we owe our accounts. 
 
 And, truly, it should be seriously considered, what makes this 
 good conscience, which makes an acceptable answer unto God. 
 that appears by the opposition, not the putting away the filth of 
 the flesh ; then, it is the putting away of soulfilthiness ; so it is 
 the renewing and purifying of the conscience, that makes it good, 
 pure, and peaceable. In the purifying, it may be troubled, which 
 is but the stirring in cleansing of it, and makes more quiet in the 
 
260 LEIGHTON'S SELECT WORKS. 
 
 end, as physic, or the lancing of a sore ; and after it is in some 
 measure cleansed, it may have fits of trouble, which yet still add 
 further purity and further peace. So there is no hazard in that 
 work ; but all the misery is, a dead security of the conscience while 
 remaining filthy, and yet unstirred ; or, after some stirring or 
 pricking, as a wound not thoroughly cured, skinned over, which 
 will but breed more vexation in the end ; it will fester and grow 
 more difficult to be cured, and if it be cured, it must be by deeper 
 cutting and more pain, than if at first had it endured a thorough 
 search. 
 
 O, my brethren ! take heed of sleeping unto death in carnal 
 ease. Resolve to take no rest till you be in the element and 
 place of soul rest, where solid rest indeed is. Rest not till you 
 be with Christ. Though all the world should offer their best, turn 
 them by with disdain ; if they will not be turned by, throw them 
 down, and go over them, and trample upon them. Say you have 
 no rest to give me, nor will I take any at your hands, nor from 
 any creature. There is no rest for me till I be under His shadow, 
 who endured so much trouble to purchase my rest, and whom 
 having found, I may sit down quiet and satisfied ; and when the 
 men of the world make boast of the highest content, I will out- 
 vie them all with this one word, My beloved is ?nine, and I am His. 
 
 The foundation of a good Conscience. 
 
 The conscience of man is never rightly at peace in itself, till it 
 be rightly persuaded of peace with God, which, while it remains 
 filthy, it cannot be ; for He is holy, and iniquity cannot dwell 
 with Him. What communion betwixt light and darkness 1 2 Cor. 
 vi. 14. So then the conscience must be cleansed, ere it can look 
 upon' God with assurance and peace. This cleansing is sacra- 
 mentally performed by Baptism ; effectually, by the Spirit of 
 Christ and the blood of Christ; and He lives to impart both: 
 therefore here is mentioned His resurrection from the dead, as that, 
 by virtue whereof we are assured of this purifying and peace. 
 Then can the conscience, in some measure with confidence, an- 
 swer, Lord, though polluted by former sins, and by sin still dwell- 
 ing in me, yet Thou ,seest that my desires are to be daily more 
 like my Saviour ; I would have more love and zeal for Thee, 
 more hatred of sin. It can answer with St. Peter, when he was 
 posed, Lovest thou me ? Lord I appeal to Thine own eye, who 
 seest my heart : Lord, thou knoioest that I love Thee ; at least I 
 desire to love thee, and to desire Thee ; and that is love. Wil- 
 lingly would I do Thee more suitable service, and honor Thy 
 name more ; and I do sincerely desire more grace for this, that 
 Thou mayst have more glory ; and I entreat the light of Thy 
 countenance for this end, that, by seeing it, my heart may be 
 
COMMENTARY ON PETER. 261 
 
 more weaned from the world, and knit unto Thyself. Thus it 
 answers touching its inward frame and the work of holiness by 
 the Spirit of holiness dwelling in it. But, to answer Justice, 
 touching the point of guilt, it flies to the Blood of sprinkling^ 
 fetches all its answer thence, turns over the matter upon it, and 
 that blood answers for it; for it doth speak, and speak better 
 things than the blood of Abel, Heb. xii. 24; speaks full payment 
 of all that can be exacted from the sinner ; and that is a sufficient 
 answer. 
 
 The conscience is then, in this point, at first made speechless, 
 driven to a nonplus in itself, hath from itself no answer to make ; 
 but then it turns about to Christ, and finds what to say : Lord, 
 there is indeed in me nothing but guiltiness ; I have deserved 
 death ; but I have fled into the City of refuge which Thou hast 
 appointed ; there I resolve to abide, lo live and die there. Jf Jus- 
 tice pursue me, it shall find me there : I take sanctuary in Jesus. 
 The arrest laid upon me, will light upon Him, and He hath where- 
 withal to answer it. He can straightway declare He hath paid 
 all, and can make it good. He hath the acquaintance to 
 shew ; yea, His own liberty is a real sign of it. He was in prison, 
 and is let free, which tells that all is satisfied. Therefore the an- 
 swer here rises out of the resurrection of Jesus Ckrist. 
 
 And in this very thing lies our peace, and our way, ano\all our 
 happiness. Oh ! it is worth your time and pains, to try your in- 
 terest in this ; it is the only thing worthy your highest diligence. 
 But the most are out of their wits, running like a number of dis- 
 tracted persons, and still in a deal of business, but to what end 
 they know not. You are unwilling to be deceived in those things 
 which, at their best and surest, do but deceive you when all is done ; 
 but are content to be deceived in that which is your great concern- 
 ment. You are your own deceivers in it ; gladly gulled with 
 shadows of faith and repentance, false touches of sorrow, and 
 false flashes of joy, and are not careful to have your souls really 
 unbottomed from themselves, and built upon Christ ; to have Him 
 your treasure, your righteousness, your all, and to have Him your 
 answer unto God your Father. But if you will yet be advised, 
 let go all, to lay hold on Him : lay your souls on Him, and leave 
 Him not. He is a tried foundation-stone, and he that trusts on 
 Him, shall not be confounded. 
 
 USE TO BE MADE OF GlFTS AND GRACES. 
 
 As every man hath received the gift, even so minister the same one to an- 
 other, as good stewards of the manifold grace of God. 
 
 The first thing which meets us here, it is very useful to know, 
 that all is received, and received of gift, of most free gift : so the 
 
262 LEIGH-TON'S SELECT WORKS. 
 
 words do carry. Now this should most reasonably check all mur- 
 muring in those who receive least, and all insulting in those that 
 receive most. Whatever it is, 'do not repine ; but praise, how 
 little soever it is, for it is a free gift. Again, how much soever it 
 is, be not high-minded, but fear ; boast not thyself, but humbly 
 bless thy Lord. For if thou didst receive it, why dost thou boast, 
 as if thou hadst not received it 1 1 Cor. iv. 7. 
 
 Every man hath received some gift, no man all gifts ; and this, 
 rightly considered, would keep all in a more even temper. As, in 
 nature, nothing is altogether useless, so nothing is self-sufficient. 
 This should keep the meanest from repining and discontent : He 
 that hath the lowest rank in most respects, yet something he hath 
 received, that is not only a good to himself, but, rightly irnproved, 
 may be so to others likewise. And this will curb the loftiness of 
 the most highly privileged, and teach them, not only to see some 
 deficiencies in themselves, and some gifts in far meaner persons, 
 which they want, but, besides the simple discovery of this, it will 
 put them upon the use of what is in lower persons ; not only to 
 stoop to the acknowledgement, but even, withal, to the participa- 
 tion and benefit of it ; not to trample upon all that is below them, 
 but to take up and use things useful, though lying at their feet. 
 Some flowers and herbs, that grow very low, are of a very fragrant 
 smell and healthful use. 
 
 Thou that carriest it so high, losest much by it. Many poor 
 Christians whom thou despisest to make use of, may have that in 
 them which might be very useful for thee ; but thou overlookest 
 it, and treadest on it. St. Paul acknowledged he was comforted, 
 by the coming of Titus, though far inferior to him. Sometime*, 
 a very mean, unlettered Christian may speak more profitably and 
 comfortably, even to a knowing, learned man, than multitudes of 
 his own best thoughts can do, especially in a time of weakness and 
 darkness. 
 
 As all is received and with that difference, so the third thing is, 
 that all is received to minister to each other, and mutual benefit is 
 the true use of all, suiting the mind of Him who dispenses all, and 
 the way of His dispensation. Thou art not proprietary lord of 
 anything thou hast, but a steward; and therefore oughtest gladly 
 to be a good steward, that is both faithful and prudent in thy in- 
 trusted gifts, using all thou hast to the good of the Household, and 
 so to the advantage of thy Lord and Master. Hast thou abilities 
 of estate, or body or mind ? Let all be thus employed. Thinkest 
 thou that thy wealth, or power, or wit, is thine, to do with us as thou 
 wilt, to engross to thyself, either to retain useless, or to use ; to 
 hoard and wrap up, or to lavish out, according as thy humor leads 
 thee 1 No, all is given as to a steward, wisely and faithfully to 
 lay up and lay out. Not only thy outward and common gifts of 
 mind, but even saving grace, which seems most intrusted and ap- 
 
COMMENTARY ON PETER 263 
 
 propriated for thy private good, yet is wholly for that : even thy 
 graces are for the good of thy brethren. 
 
 Oh, that we would consider this in all, and look back and mourn 
 on the fruitlessness of all that hath been in our hand all our life 
 hitherto ! If it has not been wholly fruitless, yet how far short of 
 that fruit we might have brought forth ! Any little thing done by 
 us looks big in our eye ; we view it through a magnifying glass; 
 but who may not complain that their means, and health, and op- 
 portunities of several kinds, of doing for God and for our brethren, 
 have lain dead upon their hands, in a great part 1 As Christians 
 are defective in other duties of love, so most in that most impor- 
 tant duty, of advancing the spiritual good of each other. Even 
 they who have grace, do not duly use it to mutual edification. I 
 desire none to leap over the bounds of their calling, or the rules 
 of Christian prudence in their converse; yea, this were much to 
 be blamed ; but I fear lest unwary hands throwing on water to 
 quench that evil, have let some of it fall aside upon those sparks 
 that should rather have been stirred and blown up. 
 
 Neither should the disproportion of gifts and graces hinder 
 Christians to minister one to another : it should neither move the 
 weaker to envy the stronger, nor the stronger to despise the weak- 
 er ; but each, in his place, is to be serviceable to the others, as 
 the Apostle excellently presses, by that most f.t resemblance of 
 the parts of the body. As the foot says not, Why am I not the 
 eye or the head, the head cannot say of the foot, I have no need of 
 thce. 1 Cor. xii. 15, 21. There is no envy, no despising in the 
 natural body. Oh the pity there should be so much in the mys- 
 tical! Were we more spiritual, less of this would be found. In 
 the mean time, Oh, that we were more agreeable to that happy 
 estate we look for, in our present aspect and carriage one towards 
 another ! Though all the graces of the Spirit exist, in some meas- 
 ure, where there is one, yet not all in a like measurV One 
 Christian is more eminent in meekness, another in humility, a 
 third in zeal, fyc. Now, by fheir spiritual converse one with an- 
 other, each may be a gainer ; and in many ways may a private 
 Christian promote the good of others with whom he lives, by sea- 
 sonable admonitions, and advice, and reproof, sweetened with 
 meekness, but most by holy example, which is the most lively and 
 most effectual speech. 
 
 Thou that hast greater gifts hast more intrusted in thy hand, 
 and therefore the greater thy obligation to fidelity and diligence. 
 Men in great place and public services, ought to stir themselves 
 up by this thought, to singular watchfulness and zeal. And in 
 private converse one with another, we ought to be doing and re- 
 ceiving spiritual good. Are we not strangers here ? Is it not 
 strange that we so often meet and part, without a word of our 
 home, or the way to it, or our advance towards it ? Christians 
 
264 LEIGHTON'S SELECT WORKS. 
 
 should be trading one with another in spiritual things ; and he, 
 surely, who faithfully uses most, receives most This is compre- 
 hended under that word : To him that hath (i. e. possesses ac- 
 tively and usefully,) shall be given : and from him that hath not, 
 (i. e. uses not,) shall be taken away even that which he hath. 
 Matt. xxv. 29. Merchants can feel in their trading a dead time, 
 and complain seriously of it; but Christians, in theirs, either can 
 suffer it and not see it, or see it and not complain, or, possibly, 
 complain, and yet not be deeply sensible of it. 
 
 Certainly, it cannot be sufficiently regretted, that we are so 
 fruitless in the Lord's work in this kind, that when we are alone 
 we study it not more, nor seek it more by prayer, to know the 
 true use of all we receive, and that we do not in society endeavor 
 it accordingly ; but we trifle out our time, and instead of the 
 commerce of grace to our mutual enriching, we trade in vanity, 
 and are, as it were, children exchanging shells and toys together. 
 
 This surely will lie heavy upon the conscience when we reflect 
 on it, and shall come near the utter brink of time, looking for- 
 wards on eternity, and then looking back to our days, so vainly 
 wasted, .and worn out to so little purpose. Oh! let us awake, 
 awake ourselves and one another, to more fruitfulness and faith- 
 fulness, whatsoever be our received measure, less or more. 
 
 Be not discouraged : to have little in the account shall be no 
 prejudice. The approbation runs not, Thou hast much, but on 
 the contrary, Thou hast been faithful in little. Great faithfulness 
 in the use of small gifts, hath great acceptance, and a great and 
 sure reward. Great receipts engage to greater returns, and there- 
 fore require the greater diligence ; and that not only for the in- 
 crease of grace within, but for the assistance of it in others. Re- 
 tired contemplation may be more pleasing, but due activity for 
 God and His Church is more propfitable. Rachel was fair, but 
 she was barren ; Leah blear-eyed, but fruitful. 
 
 Dependence upon God. 
 
 And this, truly, is a chief thing for ministers, and for individ- 
 ual Christians, still to depend on the influence and strength of 
 God ; to do all his works in that strength. The humblest Christ- 
 ian, how weak soever, is the strongest. There is a natural 
 wretched independency in us, that we would be the authors of 
 our own works, and do all without Him, without whom indeed 
 we can do nothing. Let us learn to go more out of ourselves, and 
 we shall find more strength for our duties, and against our tempt- 
 ations. Faith's great vork is, to renounce self-power, and to 
 bring in the power of God to be ours. Happy they that are 
 weakest in themselves, sensibly BO. That word of the Apostle is 
 theirs ; they know what it means, though a riddle to the world : 
 When lam weak, then am I strong. 2 Cor. xii. 10. 
 
COMMENTARY ON PETER. 265 
 
 Object of all Christian Gifts and Institutions. 
 
 The End of all this appointment is, that in all God may be 
 glorified through Jesus Christ. Ail meet in this, if they move in 
 their straight line : here concentre, not only these two sorts spec- 
 ified in this verse, but all sorts of persons that use aright any gift 
 of God, as they are generally comprehended in the former verse. 
 For this end relates to all, as it is expressed universally, That in 
 all, in all persons and all things ; the word bears both, and the 
 thing itself extends to both. 
 
 Here we have, like that of the heavens, a circular motion of all 
 sanctified good : it comes forth from God, through Christ, unto 
 Christians, and moving in them to the mutual good of each other, 
 returns through Christ unto God again, and takes them along with 
 it, in whom it was, and had its motion. 
 
 All persons and all things shall pay this tribute, even they that 
 most wickedly seek to withhold it ; but this is the happiness of 
 the saints, that they move willingly thus, are sweetly drawn, not 
 forced or driven. They are gained to seek and desire this, 
 to set in with God in the intention of the same end ; to have the 
 same purpose with Him, His glory in all, and to prosecute His 
 end by His direction, by the means and ways He appoints them. 
 
 This is His due, as God ; and the declining from this, the 
 squinting from this view to self-ends, especially in God's own pe- 
 culiar work, is high treason. Yet, the base heart of man leads 
 naturally this way, to intend himself in all, to raise his own 
 esteem or advantage in some way. And in this the heart is 
 so subtle, that it will deceive the most discerning, if they be not 
 constant in suspecting and watching it. This is the great task, 
 to overcome in this point ; to have self under our feet, and God 
 only in our eye and purpose in all. 
 
 It is most reasonable, His due as God the author of all, not 
 only of all supervenient good, but even of being itself, seeing all 
 is from Him, that all be for Him : For of Him, and through 
 Him, and to Him, arc all things : to W7iom be' glory for ever. 
 Amen. Rom. xi. ult. 
 
 As it is most just, so it is also most sweet, to aim in all at this, 
 that God be glorified : it is the alone worthy and happy design, 
 which fills the heart with heavenliness, and with a heavenly 
 calmness ; sets it above (he clouds and storms of those passions 
 which disquiet low, self-seeking minds. He is a miserable, un- 
 settled wretch, who cleaves to himself and forgets God ; is per- 
 plexed about his credit, and gain, and base ends, which are often 
 broken, and which, when he attains, yet they and he must shortly 
 perish together. When his estate, or designs, or any comforts 
 fail, how can he look to Him at whom he looked so little before ? 
 23 
 
266 LEIGHTON'S SELECT WORKS. 
 
 May not the Lord say, Go to the gods whom thou hast served, and 
 let ihem deliver and comfort thee; seek comfort from thyself, as 
 thou didst all for thyself? What an appalment will this be ! But 
 he that hath resigned himself, and is all for God, may say confi- 
 dently, that the Lord is his portion. This is the Christian's aim, 
 to have nothing in himself, nor in anything, but on this tenure : 
 all for the glory of my God, my estate, family, abilities, my 
 whole self, all I have and am. And as the love of God grows in 
 the heart, this purpose grows : the higher the flame rises, the 
 purer it is. The eye is daily more upon it ; it is oftener in the 
 mind in all actions than before. In common things, the very 
 works of our callings, our very refreshments, to eat and drink, 
 and sleep, are all for this end, and with a particular aim at it as 
 much as may be ; even the thought of it often renewed through- 
 out the day, and at times, generally applied to all our ways and 
 employments. It is this elixir that turns thy ordinary works into 
 gold, into sacrifices by the touch of it. 
 
 Through Jesus Christ.] The Christian in covenant with God, 
 receives all this way, and returns all this way. And Christ pos- 
 sesses, and hath equal right with the Father to this glory, as He 
 is equally the spring of it with Him, as God. But it is conveyed 
 through him as Mediator, who obtains all the grace we receive ; 
 and all the glory, we return, and all our praise, as our spiritual 
 sacrifice, is put into His hand as our High-priest, to offer up for 
 us, that they may be nccepted. 
 
 Now the holy ardor of the Apostle's affections, taken with the 
 mention of this glory of God, carries him to a doxology, as we 
 term it, a rendering of glory, in the middle of his discourse. 
 Thus often we find in St. Paul likewise. Poor and short lived is 
 the glory and grandeur of men ; like themselves, it is a shadow, 
 and nothing ; but this is solid and lasting, it is supreme, and abi- 
 deth/or ever. And the Apostles, full of divine affections, and ad- 
 miring nothing but God, do delight in this, and cannot refrain 
 from this at any time in their discourse : it is always sweet and 
 seasonable, and they find it so. And thus are spiritual minds : a 
 word of this nature falls on them as a spark on some matter that 
 readily takes fire ; they are straight inflamed with it. But alas ! 
 to us how much is it otherwise ! The mention of the praises and 
 glory of our God, is, to our hearts, as a spark falling either into a 
 puddle of water, and foul water too, or at least, as upon green tim- 
 ber, that much fire will not kindle ; there is so much moisture of 
 our humors and corruptions, that all dies out with us, and we re- 
 main cold and dead. 
 
 But were not this a high and blessed condition, to be in all es- 
 tates in some willing readiness to bear a part in this song, to ac- 
 knowledge the greatness and goodness of our God, and to wish 
 Him glory in all ? What are the angels doing ? This is their 
 
COMMENTARY ON PETER. 267 
 
 business, and that without end. And seeing we hope to partake 
 with them, we should even here, though in a lower key, and not 
 so tunably neither, yet, as we may, begin it ; and upon all occa- 
 sions, our hearts should be often following in this sweet note, or 
 offering at it, To Him be glory and dominion for ever. 
 
 THE CHRISTIAN CONFLICT. 
 
 Beloved think it not strange concerning the fiery trial which is to try you, 
 as though some strange thing happened urilo you. 
 
 But rejoice, inasmuch as you are partakers of Christ's sufferings; that 
 when his glory shall be revealed, ye may be glad also with exceeding joy. 
 
 This fighting life, surely, when we consider it aiight, we need 
 not be dissuaded from loving it, but have rather need to be 
 strengthened with patience to go through, and to fight on with 
 courage and assurance of victory ; still combating in a higher 
 strength than our own, against sin within and troubles without. 
 This is the great scope of this Epistle, and the Apostle often in- 
 terchanges his advices and comlorts in reference to these two. 
 Against sin he instructs us in the beginning of this chapter, urg- 
 ing us to be armed, armed with the same mind that was in Christ, 
 and here again, against suffering^ and both in alike way. In the 
 mortifying of sin, we suffer with Him, as there he teaches, verse 
 1 of this chapter : arid in the encountering of affliction, we suffer 
 with Him, as here we have it : and so, the same mind in the same 
 sufferings, will bring us to the same issue. Beloved, think it not 
 strange concerning the fiery trial which is to try you, &c. But 
 rejoice, inasmuch as ye arc partakers of Christ's sufferings ; that 
 when his glory shall be revealed, ye likewise may be glad with ex- 
 ceeding joy. 
 
 The words, to the end of the chapter, contain grounds of en- 
 couragement and consolation for the children of God in sufferings, 
 especially in suffering for God. 
 
 These two verses have these two things, I. The close conjunc- 
 tion of sufferings with the estate of a Christian. II. The due 
 composure of a Christian towards suffering. 
 
 I. It is no new, and therefore no strange thing, that sufferings, 
 hot sufferings, fiery ones, be the companions of religion. Besides 
 the common miseries of human life, there is an accession of 
 troubles and hatreds for that holiness of life to which the children 
 of God are called. 
 
 It was the lot of the Church from her wicked neighbors, and 
 in the Church, the lot of the most holy and peculiar servants of 
 God, from the profane multitude. Wo is me, my Mother, says 
 i Jeremiah, that thon hast born me a man of strife, and a man of 
 j contention to the whole, earth. Jer. xv. 10. And of all the Proph- 
 ets, says not our Saviour, handling this same argument in his ser- 
 
268 LEIGHTON'S SELECT WORKS. 
 
 mon, So p ersecutcd they the prophets that tvere before you 1 Matt, 
 v. 12. And afterwards, he tells them what they might look for : 
 Behold, says He, I send you forth as sheep in the midst of wolves. 
 Matt. x. 16. And, in general, there is no following of Christ, but 
 with His badge and burden. Something is to be leit, we our- 
 selves are to be left Whosoever will be my disciple, let him deny 
 himself; and somewhat to take Take up his cross and follow 
 me. Matt. xvi. 24. And doth not the Apostle give his scholars 
 this universal lesson, as an infallible truth, All that will live godly 
 in Jesus Christ, shall suffer persecution 1 Look in the close of 
 that roll of believers conquering in suffering, what a cluster of 
 sufferings and torture you have. Heb. xi. 36, &c. Thus in the 
 primitive times, the trial, and fiery trial, even literally so, contin- 
 ued long. Those wicked emperors hated the very innocency of 
 Christians ; and the people, though they knew their blameless 
 carriage, yet when any evil came, would pick this quarrel, and 
 still cry, Christianos ad Icones. 
 
 Now this, if we look to inferior causes, is not strange, the ma- 
 lignant ungodly world hating holiness, hating the light, yea, the 
 very shadow of it. And the more the children of God walk like 
 their Father and their home, the more unlike must they, of neces- 
 sity, become to the world about them, and therefore become the 
 very mark of all their enmities and malice. 
 
 And thus indeed, the godly, though the sons of peace, are the 
 improper causes, the occasion of much noise and disturbance in 
 the world ; as their Lord, the Prince of Peace, avows it openly of 
 Himself in that sense, / came not to send peace, but a sivord, to 
 set a* man at variance with his father, and the daughter against 
 the mother, &c. Matt. x. 34. If a son in a family begin to inquire 
 after God, and withdraw from their profane or dead way, Oh, 
 what a clamor rises presently ! ' Oh, my son, or daughter, or 
 wife, is become a plain fool," &c. And then is all done that 
 may be, to quell and vex them, and make their life grievous to 
 them. 
 
 The exact holy walking of a Christian really condemns the 
 world about Him : shows the disorder and foulness of their pro- 
 fane ways. The life of religion, set by the side of dead formal- 
 ity, discovers it to be a carcass, a lifeless appearance ; and, for 
 this, neither grossly wicked, nor decent, formal persons, can well 
 digest it. There is in the life of a Christian a convincing light, 
 that shews the deformity of the works of darkness, and a pierc- 
 ing heat, that scorches the ungodly, and stirs and troubles their 
 consciences. This they cannot endure, and hence rises in them 
 a contrai y fire of wicked hatred, and hence the trials, the fiery 
 trials of the godly. If they could get those precise persons re- 
 moved out of their way, they think they might then have more 
 room, and live at more liberty : as it is, Rev. xi, 10, a carousing. 
 
COMMENTARY ON PETER. 
 
 What a dance there was about the two dead bodies of the Two 
 Witnesses ! The people and nations rejoiced and made merry , and 
 sent gifts one to another, because these two Prophets tormented 
 them that dwelt on the earth. And from the same hearth, I mean 
 the same wickedness of heart in the world, are the fires of perse- 
 cution kindled against the saints in the world, and the bonfires of 
 joy when they are rid of them. 
 
 And as this is an infernal fire of enmity against God, so it is 
 blown by that spirit whose element it is. Satan stirs up and 
 blows the coal, and raises the hatred of the ungodly against 
 Christians. 
 
 But while he, and they in whom he powerfully workr, are thus 
 working for their vile ends in the persecution of the saints, HE 
 who sovereignly orders all, is working in the same, His wise and 
 gracious ends, and attains them, and makes the malice of His 
 enemies serve His ends and undo their own. It is true, that by 
 the heat of persecution many are scared from embracing religion : 
 such as love themselves and their present ease, and others that 
 seemed to have embraced it, are driven to let it go and fall from 
 it; but yet, when all is well computed, religion is still upon the 
 gaining hand. Those who reject it, or revolt from it, are such as 
 have no true knowledge of it, or share in it, nor in that happiness 
 in which it ends. But they that are indeed united to Jesus 
 Christ, do cleave the closer to Him, and seek to have their hearts 
 more fastened to Him, because of the trials that tljey are, or may 
 probably be put to. And in their victorious patience appears the 
 invincible power of religion where it hath once gained the heart, 
 that it cannot be beaten or burnt out : itself is a fire more mighty 
 than all the fires kindled against it. The love of Christ conquers 
 and triumphs in the hardest sufferings of life, and in death itself. 
 
 And this hath been the means of kindling it in other hearts 
 which were strangers to it, when they beheld the victorious pa- 
 tience of the saints, who conquered dying, as their Head did ; who 
 wearied their tormentors, and triumphed over their cruelty by 
 a constancy far above it. 
 
 Thus, these fiery trials make the lustre of faith most appear, as 
 gold shines brightest in the furnace ; and if any dross be mixed 
 with it, it is refined and purified from it by these trials, and so it 
 remains, by means of the fire, purer than before. And both 
 these are in the resemblance here intended ; that the fire of suf- 
 ferings is for the advantage of believers, both as trying the excel- 
 lency of faith, giving evidence of it, what it is, and also purifying 
 it from earth and drossy mixtures, and making it more excellently 
 what it is, raising it to a higher pitch of refinedness and worth. 
 In these fires, as faith is tried, so the wo'rd on which faith relies 
 is tried, and is found all gold, most precious, no refuse in it. The 
 truth and sweetness of the promises are much confirmed in the 
 *23 
 
270 LEIGHTON'S SELECT WORKS. 
 
 Christian's heart, upon his experiment of them in his sufferings, 
 His God is found to be as good as His word, being with him when 
 he goes through the fire, (Isa. xliii. 2) preserving him, so that he 
 loses nothing except dross, which is a gainful loss, leaves only of 
 his corruption behind him. 
 
 Oh ! how much worth is it, and how doth it endear the heart 
 to God, to have found Him sensibly present in the times of trouble, 
 refreshing the soul with dews of spiritual comfort, in the midst 
 of the flames of fiery trial ! 
 
 One special advantage of these fires is, the purifying of a 
 Christian's heart from the love of the world and of present things. 
 It is true, the world at best is base and despicable, in respect of 
 the high estate and hopes of a believer ; yet still there is some- 
 what with him, that would bend him downwards, and draw him 
 to too much complacency in outward things, if they were much 
 to his mind. Too kind usage might sometimes make him forget 
 himself and think himself at home, at least so much as not to en- 
 tertain those longings after home, and that ardent progress home- 
 wards, that become him. It is good for us, certainly, to find hard- 
 ship, and enmities, and contempts here, and to find them frequent, 
 that we may not think them strange, but ourselves strangers, and 
 may think it were strange for us to be otherwise entertained. 
 This keeps the affections more clear and disengaged, sets them 
 upward. Thus the Lord makes the world displeasing to His own, 
 that they may turn in to Him, and seek all their consolations in 
 Himself. Oh, unspeakable advantage ! 
 
 The Christian's joy amidst Sufferings. 
 
 The children of God are not called to so sad a life as the World 
 imagines : besides what is laid up for them in heaven, they have, 
 even here, their rejoicings and songs in their distresses, as those 
 prisoners had their psalms even at midnight, after their stripes, and 
 in their chains, before they knew of a sudden deliverance. (Acts 
 xvi. 25.) True, there may be a darkness within, clouding all the 
 matter of their joy, but even that darkness is the seed-time of af- 
 ter-joy : light is sown in that darkness, and shall spring up ; and 
 not only shall they have a rich crop at full harvest, but even some 
 first-fruits of it here, in pledge of the harvest. 
 
 And this they ought to expect, and to seek after with minds 
 humble and submissive as to the measure and time of it, that they 
 may be partakers of spiritual joy, and may by it be enabled to go 
 patiently, yea, cheerfully, through the tribulations and temptations 
 that lie in their way homeward. And for this end they ought to 
 endeavor after a more clear discerning of their interest in Christ, 
 that they may know they partake ofHim, and so, that in suffering, 
 they are partakers of His sufferings and shall be partakers of His 
 glory. 
 
CbMMENTAUY ON PETER. 271 
 
 Many afflictions will not cloud and obstruct this, so much as 
 one sin ; therefore, if ye would walk cheerfully, be most careful to 
 walk holily. All the winds about the earth make not an earth- 
 quake, but only that within. 
 
 Now this Joy is grounded on this communion, [1.] in sufferings, 
 then, [2.] in glory. 
 
 [L.] Even in sufferings themselves. It is a sweet, a joyful 
 thing to be a sharer with Christ in anything. All enjoyments 
 wherein He is not, are bitter to a soul that loves Him, and all suf- 
 ferings with Him are sweet. The worst things of Christ are more 
 truly delightful than the best things of the world ; His afflictions 
 are sweeter than their pleasures, His reproach more glorious than 
 their honors, and more rich than their treasures, as Moses ac- 
 counted them. Heb. xi. 26. Love delights in likeness and com- 
 munion, not only in things otherwise pleasant, but in the hardest 
 and harshest things, which have not anything in them desirable, 
 but only that likeness. So that this thought is very sweet to a 
 heart possessed with this love : What does the World, by its ha- 
 tred, and persecutions, and revilings for the sake of Christ, but 
 make me more like Him, give me a greater, share with .Him, in 
 that which He did so willingly undergo for me ? When He was 
 sought for to be made a king, as St. Bernard remarks, He escaped ; 
 but when He was sought to be brought to the Cross, He freely 
 yielded Himself. And shall I shrink and creep back from what 
 He calls me to suffer for His sake ! Yea, even all my other 
 troubles and sufferings, I will desire to have stamped thus, with 
 this conformity to the sufferings of Christ, in the humble, obedient, 
 cheerful, endurance of them, and the giving up my will to my 
 Father's. 
 
 The following of Christ makes any way pleasant. His faith- 
 ful followers refuse no march after Him, be it through deserts, 
 and mountains, and storms, and hazards, that will affright self- 
 pleasing, easy spirits. Hearts kindled and actuated with the 
 Spirit of Christ, \v\\\follow Him wheresoever He gocth. 
 
 As He speaks it for warning to His Disciples, If they persecute 
 me, they will persecute you, so He speaks it for comfort to them, 
 and sufficient comfort it is, If they hate you, they hated me before 
 you. John xv. 18, 20. 
 
 [2.] Then add the other : see whither it tends. He shall be 
 revealed in His glory, and ye shall even overflow with joy in the 
 partaking of that glory. Therefore, rejoice now in the midst of 
 all your sufferings. Stand upon the advanced ground of the 
 promises and the covenant of Grace, and by faith look beyond 
 this moment, and all that is in it, to that day wherein everlasting 
 joy shall be upon your heads, a crown of it, and sorrow and mourn- 
 ing shall flee away. Isa. li. II. Believe in this day, and the vic- 
 tory is won. Oh ! that blessed hope, well fixed and exercised 
 
272 LEIGHTON'S SELECT WORKS. 
 
 would give other manner of spirits. What zeal for God would it 
 not inspire! What invincible courage against all encounters! 
 How soon will this pageant of the world vanish, that men are 
 gazing on, these pictures and fancies of pleasures and honors, 
 falsely so called, and give, place to the real glory of the sons of 
 God, when this blessed Son, who is God, shall be seen appearing 
 in full majesty, and all His brethren in glory with Him, all cloth- 
 ed in their robes! And if you ask, Who are they, Why, these are 
 they who came out of great tribulation, and have washed their 
 robes in the blood of the Lamb. Rev. vii. 14. 
 
 We should suffer, not as Evil-doers, but as Christians. 
 
 Suffer as Christians, holily and blamelessly, that the Enemy 
 may not know where to fasten his hold. As the wrestlers anoint- 
 ed their bodies, that the hands of their antagonists might not 
 fasten upon them, thus, truly, they that walk and suffer as 
 Christians anointed with the Spirit of Christ, their enemies can- 
 not well fasten their hold upon them. 
 
 To you, therefore, who love the Lord Jesus, I recommend this 
 especially, to be careful that all your reproaches may be indeed 
 for Christ, and not for anything in you unlike to Christ ; that there 
 be nothing save the matter of your rod. Keep the quarrel as clean 
 and unmixed as you can, and this will advantage you much, both 
 within and without, in the peace and firmness of your minds, and 
 in the refutation of your enemies. This will make you as a bra- 
 zen wall, as the Lord speaks to the Prophet : they shall Jight 
 against you, but shall not prevail. Jer. xv. 20. 
 
 Keep far off from all impure, unholy ways. Suffer not as evil- 
 doers, no, nor as busy-bodies. Be much at home, setting things 
 at rights within your own breast, where there is so much work, 
 and such daily need of diligence, and then you will find no leisure 
 for unnecessary idle pryings into the ways and affairs of others; 
 and further than your calling and the rules of Christian charity 
 engage you, you will not interpose in any matters without you, 
 nor be found proud and censorious, as the World is ready to call 
 you. 
 
 Shun the appearances of evil : walk warily and prudently in all 
 things. Be not heady, nor self-willed, no, not in the best thing. 
 Walk not upon the utter brink and hedge of your liberty, for then 
 you shall be in danger of overpassing it. Things that are lawful 
 may be inexpedient, and, in case there is fear of scandal, ought 
 either to be wholly forborne, or used with much prudence and cir- 
 spection. Oh, study in all things to adorn the Gospel, and under 
 a sense of your own unskilfulness and folly, beg wisdom from 
 above, that Anointing that will teach you all things, much of that 
 holy Spirit, thai will lead you in the way of all truth ; and then, 
 
COMMENTARY ON PETER. 273 
 
 in that way, whatsoever may befal you, suffer it, and however you 
 may be vilified and reproached, happy are ye, for the Spirit of 
 glory and of God resteth upon you. 
 
 But if to be thus reproached is to be happy, then, certainly, 
 their reproaches are not less unhappy. If on those resteth the 
 Spirit of glory and of God, what spirit is in these, but the spirit 
 of Satan, and of shame and vileness ? Who is the basest, most- 
 contemptible kind of person in the world ? Truly, I think, an 
 avowed contemner and mocker of holiness. Shall any such be 
 found amongst us 1 
 
 I charge you all in this name of Christ, that you do not enter- 
 tain godless prejudices against the people of God. Let not your 
 ears be open to, nor your hearts close with the calumnies .and lies 
 that may be flying abroad of them and their practices ; much less 
 open your mouths against them, or let any disgraceful word be 
 heard from you. And when you meet with undeniable real frail- 
 ties, know the law of love, and to practise it. Think, This is 
 blameworthy, yet let me not turn it to the reproach of those per- 
 sons, who, notwithstanding, may be sincere, much less to the 
 reproach of other persons professing religion, and then cast it 
 upon religion itself. 
 
 My brethren, beware of sharing with the ungodly in this tongue- 
 persecution of Christians. There is a day at hand, wherein the 
 Lord will make inquiry after these things. If we shall be made 
 accountable for idle words, (as we are warned, Matt. xii. 36,) how 
 much more for bitter malicious words uttered against any, es- 
 pecially against the saints of God, whom, however the World 
 may reckon, He esteems His precious ones, His treasure ! You 
 that now, can look on them with a scornful eye, which way shall 
 you look when they shall be beautiful and glorious, and all the un- 
 godly clothed with shame ? Oh, do not reproach them, but rather 
 come in and share with them in the way of holiness, and in all 
 the sufferings and reproaches that follow it ; for if you partake of 
 their disgraces, you shall share in glory with them, in the day of 
 their Lord's appearing. 
 
 The Christian's Happiness indestructible. 
 
 Thus solid, indeed, is the happiness of the saints, that in the 
 lowest condition it remains the same : in disgraces, in caves, in 
 prisons and chains, cast them where you will, still they are 
 happy. A diamond in the mire, sullied and trampled on, yet still 
 retains its own worth. But this is more, that the very things that 
 seem to make them miserable, do not only not do that, but, on the 
 contrary, do make them the more happy : they are gainers by 
 their losses, and attain more liberty by their thraldoms, and more 
 honor by their disgraces, and more peace by their troubles. The 
 
274 LEIGH-TON'S SELECT WORKS 
 
 World and all their enemies are exceedingly befooled in striving 
 against them : not only can they not undo them, but by all their 
 enmity and practices, they do them pleasure, and raise them high- 
 er. With what weapons shall they fight? How shall a Christian's 
 enemies set upon him 1 Where shall they hit him, seeing that 
 all the wrongs they do him, do indeed enrich and ennoble him, 
 and that the more lie is depressed, he flourishes the more. Cer- 
 tainly, the blessedness of a Christian is matchless and invincible. 
 
 If we suffer for the name of Christ, then the Spirit of Glory and of God rest- 
 eth upon us. 
 
 And what is there so rough which that will not make pleasant, 
 to suffer with Christ and for Christ, who suffered so much and so 
 willingly for thee 1 Hath He not gone through all before thee, 
 and made all easy and lovely? Hath He not sweetened poverty, 
 and persecution, and hatred, and disgraces, and death itself, per- 
 fumed the grave, and turned it from a pit of horror into a sweet 
 resting bed? And thus love of Christ judgeth : it thinks all 
 lovely which is endured for Him, is glad to meet with difficulties, 
 and is ambitious of suffering for Him. Scorn or contempt is a 
 thing of hard digestion, but much inward heat of love digests it 
 easily. Reproaches are bitter, but the reproaches of Christ are 
 sweel. Take their true value, Heb. xi. 26 : The reproaches of 
 Christ are greater riches than the treasures of Egypt : His very 
 worst things, better than the best of the world. A touch of Christ 
 turns all into gold ; His reproaches are riches, as it is expressed 
 there, and honor, as here. Happy! Not only afterwards shall 
 ye be happy, but happy are ye, at present ; and that, not only in 
 apprehension of that after happiness, as sure, and as already pre- 
 sent to Faith realizing it, but even in that they now possess the 
 presence and comforts of the Spirit. 
 
 For the Spirit of glory.] This accompanies disgraces for Him ; 
 His Spirit, the Spirit of glory and of God. With your sufferings 
 goes the name of Christ', and the Spirit of Christ : take them thus, 
 when reproaches are cast upon you for His name, and you are en- 
 abled to bear them by His Spirit. And surely His Spirit is most 
 fit to support you under them, yea, to raise you above them. 
 They are ignominious and inglorious, He is the Spirit of glory : 
 they are human reproaches, He, the Divine Spirit, the Spirit of 
 glory and of God, that is, the glorious Spirit of God. 
 
 And this is the advantage : the less the Christian finds esteem 
 and acceptance in the world, the more he turns his eye inward, to 
 see what is there; and there he finds the world's contempt coun- 
 terpoised by a weight of excellency and glory, even in this pre- 
 sent condition, as the pledge of the glory before him. The re- 
 proaches be fiery ; but the Spirit of glory resteth upon you, doth 
 
COMMENTARY ON PETER. 275 
 
 not give you a passing visit, but stays within you, and is indeed 
 yours. And in this the Christian can take comfort, and let the 
 foul weather blow over, let all the scoffs and contempts abroad 
 pass as they come, having a glorious Spirit within, such a guest 
 honoring him with His presence, abode, and sweet fellowship, 
 being, indeed, one with Him. So that rich miser at Athens could 
 say, when they scorned him in the streets, he went home to his 
 bags, and hugging himself there at the sight, let them say what 
 they would : 
 
 Populus me sibilat ; at mihi plaudo 
 
 Ipse domi, simul ac numrnos contemplor in area. 
 
 How much more reasonably may the Christian say, Let them 
 revile and bark, I have riches and honor enough that they see not. 
 And this is what makes the world, as they are a malicious party, 
 so to be an incompetent judge of the Christian's estate. They 
 see the rugged unpleasant outside only : the right inside their eye 
 cannot reach. We were miserable indeed, were our comforts 
 such as they could see. 
 
 And while this is the constant estate of a Christian, it is usually 
 most manifested to him in the time of his greatest sufferings. 
 Then, (as we said) he naturally turns inward and sees it most, 
 and accordingly finds it most. God making this happy supple- 
 ment and compensation, that when His people have least of the 
 world they have most of Himself; when they are most covered 
 with the World's disfavor, His favor shines brightest to them. 
 As Moses, when he was in the cloud, had nearest access and 
 speech with God ; so when the Christian is most clouded with dis- 
 tresses and disgraces, then doth the Lord often shew Himself 
 most clearly to him. 
 
 If you be indeed Christians, you will not be so much thinking, 
 at any time, how you may be free from all sufferings and despi- 
 sings, but rather, how you may go strongly and cheerfully through 
 them. Lo, here is the way: seek a real and firm interest in 
 Christ, and a participation of Christ's Spirit, and then a look to 
 Him will make all easy and delightful. Thou wilt be ashamed 
 within thyself to start back, or yield one foot, at the encounter of 
 taunt or reproach for Him. Thou wilt think, For whom is it? 
 Is it not for Him who for my sake hid not His face from shame 
 and spitting ? And further, He died : now, how should I meet 
 death for Him, who shrink at the blast of a scornful word 1 
 
 If you would know whether this His Spirit is and resteth in you, 
 it cannot be better known than, Isf, By that very love, ardent love 
 to Him, and high esteem of Him, and, from thence, a willingness, 
 yea, a gladness to suffer anything for Him. 2rf. This Spirit of 
 glory sets the heart on glory. True glory makes heavenly things 
 excellent in our thoughts, and sets the world, the better and the 
 worse, the honor and the dishonor of it, at a low rate. 
 
276 LEIGHTON'S SELECT WORKS. 
 
 The spirit of the world is a base, ignoble spirit, even the high- 
 est pitch of it. Their's are but poor designs who are projecting for 
 kingdoms, compared to those of the Christian, which ascend above 
 all things under the sun, and above the sun itself, and therefore he 
 is not shaken with the threats of the world, nor taken with its offers. 
 Excellent is the answer which St. Basil gives, in the person of those 
 martyrs, to that emperor who made them (as he thought) great prof- 
 fers to draw them off: " Why," say they, " dost thou bid us so low 
 as pieces of the world 1 We have learned to despise it all." This 
 is not stupidity, nor an affected stoutness of spirit, but a humble 
 sublimity, which the natural spirit of a man cannot reach unto. 
 
 But wilt thou say still, This stops me, I do not find this Spirit 
 in me : if I did, then I think I could be willing to suffer anything. 
 < To this, for the present, I say not more than this : Dost thou de- 
 sire that Christ may be glorified, and couldst thou be content it 
 were by thy suffering in any kind thou mayest be called to under- 
 go for Him 1 Art thou willing to give up thy own interest to 
 study and follow Christ's, and to sacrifice thine own credit and 
 name to advance His? Art thou unwilling to do anything that 
 may dishonor Him, but not unwilling to suffer anything that may 
 honor Him ? Or wouldst thou be thus ? Then, be not disputing, 
 but up and walk on in His strength. 
 
 Now, if any say, But His name is dishonored by these re- 
 proaches true, says the Apostle, on their part it is so, but not 
 on yours. They that reproach you, do their best to make it reflect 
 on Christ and his cause, but thus it is only on their part. You 
 are sufferers for His name, and so you glorify it : your faith and 
 patience, and your victory by these, do declare the power of Di- 
 vine grace, and the efficacy of the Gospel. These have made tor- 
 turers ashamed, and induced some beholders to share with those 
 who were tortured. Thus, though the profane world intends, as 
 far as it can reach, to fix dishonor upon the profession of Christ, 
 yet it sticks not, but on the contrary, He is glorified by your con- 
 stancy. 
 
 And as the ignominy fastens not, but the glory from the endur- 
 ance does, so Christians are obliged, and certainly are ready, ac- 
 cording to the Apostle's zeal, ver. 16, to glorify God on this be- 
 half, that, as He is glorified in them, so they may gloriiy and 
 bless Him who hath dignified them so ; that whereas we might 
 have been left to a sad sinking task, to have suffered for various 
 guilts, our God hath changed the tenor and nature of our suffer- 
 ings, and makes them to be for the name oj Christ. 
 
 Thus, a spiritual mind doth not swell on a conceit of constancy 
 and courage, which is the readiest way of self-undoing, but ac- ' 
 knowledges all to be gift, even suffering : To you it is given not 
 only to believe, but to suffer, and so to bless Him on that behalf. 
 Phil i. 29. Oh ! this love grows in suffering. See Acts v. 41. 
 
COMMENTARY ON PETER. 277 
 
 They went away rejoicing that they were counted worthy to suffer 
 shame for His name. 
 
 Consider, it is but a short while, and the wicked and their scoffs 
 shall vanish ; they shall not be. This shame will presently be 
 over, this disgrace is of short date, but the glory, and the Spirit 
 of glory , are eternal. What though thou shouldst be poor, and 
 defamed, and despised, and be the common mark of scorn and all 
 injuries, yet the end of them all is at hand. This is now thy part, 
 but the scene shall be changed. Kings here, real ones, are in the 
 deepest reality but stage kings ; but when thou comest to alter the 
 person thou now bearest, here is the odds : thou wast a fool in ap- 
 pearance, and for a moment, but thou shalt be truly a king for- 
 ever. 
 
 GOD'S TIME AND PURPOSE IN THE AFFLICTIONS OF HIS CHURCH. 
 
 For the time is come, that judgment must begin at the house of God : and 
 if it first begin at us, what shall the end be of them that obey not the Gospel 
 of God? 
 
 There is not only perfect equity, but withal, a comely propor- 
 tion and beauty in all the ways of God, had we eyes opened to 
 discern them, particularly in this point of the sufferings and af- 
 flictions of the Church. The Apostle here sets it before his 
 brethren, For the time is come, &c. In which words, there is, 1st, 
 A parallel of the Lord's dealing with His own and with the wick- 
 ed. 2f/. A persuasion to due compliance and confidence, on the 
 part of His own, upon that consideration. 
 
 The parallel is in the order and the measure of punishing ; and 
 it is so that, for the order, it begins at the house of God, and ends 
 upon the ungodly. And that carries in it this great difference in 
 the measure, that it passes from the one on whom it begins, and 
 rests on the other on whom it ends, and on whom the full weight 
 of it lies for ever. It is so expressed : What shall the end be, &c., 
 which imports, not only that judgment shall overtake them in the 
 end, but that it shall be their end ; they shall end in it, arid it 
 shall be endless upon them. 
 
 The time is.] Indeed, the whole time of this present life is so, 
 is the time of suffering and purifying for the Church, compassed 
 with enemies who will afflict her, and subject to those impurities 
 which need affliction. The Children of God are in their under- 
 age here : all their time they are children, and have their frailties 
 and childish follies; and therefore, though they are not always 
 under the stroke of the rod, for that they were not able to en- 
 dure, yet they are under the discipline and use of the rod all their 
 time. And whereas the wicked escape till their day of full pay- 
 ment, the children of God are in this life chastised with frequent 
 afflictions. And so, The time may here be taken according as the 
 24 
 
278 LEIGHTON'S SELECT WORKS. 
 
 Apostle St. Paul uses the same word, Rom. viii. 18, The sufferings 
 of this present time. 
 
 But withal, it is true, and appears to be here implied, that there 
 are peculiar set times, which the Lord chooses for the correcting 
 of His Church. He hath the days prefixed and written in His 
 Ephemerides , hath His ways of correcting, wherein He goes 
 round from one church to another. We thought it would never 
 come to us, but we have now found the smart of it. 
 
 And here the Apostle may probably mean the times of those 
 hot persecutions that were then began, and continued, though 
 with some intervals, for two or three ages. Thus* in the sixth 
 chapter of the Apocalypse, after the white horse, immediately fol- 
 low at his heels, the red, and the black, and the pale horse. And 
 as it was upon the first publishing of the Gospel, so usually, upon 
 the restoring of it, or upon remarkable reformations of the Church 
 and revivings of religion, follow sharp and searching trials. As 
 the lower cause of this is the rage and malice of Satan, and of 
 the ungodly world acted and stirred by him, against the purity 
 and prevalency of religion, so it is from a higher Hand for better 
 ends. The Lord will discover the multitudes of hypocrites and 
 empty professors, who will at such a time readily abound, when 
 religion is upon an advancing way, and the stream of it runs 
 strong. Now by the counter-current of troubles, such fall back 
 and are carried away. And the truth of grace, in the hearts of 
 believers, receives advantage from these hazards and sufferings ; 
 they are put to fasten their hold the better on Christ, to seek more 
 experience of the real and sweet consolations of the Gospel, which 
 may uphold them against the counter-blasts of suffering. Thus 
 is religion made a more real and solid thing in the hearts of true 
 believers: they are entered to that way of receiving Christ and 
 His croso together, that they may see their bargain, and not think 
 it a surprise. 
 
 Judgment.] Though all her sufferings are not such, yet com- 
 monly, there is that unsuitable and unwary walking among 
 Christians, that even their sufferings for the cause of God, though 
 unjust from men, are from God just punishments of their miscar- 
 riages towards Him, in their former' ways ; their self-pleasing and 
 earthliness, having too high a relish for the delights of this world, 
 forgetting their inheritance and home, and conforming themselves 
 to the World, walking too much like it. 
 
 Must begin.] The Church of God is punished, while the 
 wicked are free and flourish in the world, possibly all their days ; 
 or, if judgment reach them here, yet it is later ; it begins at the 
 house of God. [1.] This holds in those who profess His name, 
 and are of the Visible church, compared with them who are with- 
 out the pale of jt, and are its avowed enemies. [2.] In those 
 who profess a desire of a more religious and holy course of life 
 
COMMENTARY ON PETER. 379 
 
 within the Church, compared with the profane multitude. [3.] 
 In those who are indeed more spiritual and holy, and come nearer 
 unto God, compared with others who fall short of that measure. 
 In all these respects it holds, that the Lord doth more readily ex- 
 ercise them with afflictions, and correct their wanderings, than 
 any others. 
 
 And this truly is most reasonable ; and the reason lies in the 
 very name given to the Church, the House of God. For, 
 
 1. There is equity in such a proceeding. The sins of the 
 Church have their peculiar aggravations, which fall not upon oth- 
 ers. That which is simply a sin in strangers to God, is, in His 
 people, the breach of a known and received law, snd a law daily 
 unfolded and set before them : yea, it is against their oath of alle- 
 giance ; it is perfidy and breach of covenant, committed both 
 against the clearest light, and the strictest bonds, and the high- 
 est mercies. And still the more particular the profession of His 
 name and the testimonies of His love, these make sin the more 
 sinful, and the punishment of it the more reasonable. The sins 
 of the Church are all twice dipped Dibapha, have a double dye; 
 Isa. i. 18. They are breaches of the Law, and they are, besides, 
 ungrateful and disloyal breaches of promise. 
 
 .2. As there is unquestionable equity, so there is an evident 
 congruity in this. God is ruler of all the world, but particularly 
 of His Churfch, here called His House, wherein he hath a special 
 residence and presence ; and therefore it is most suitable that 
 there He be specially observed and obeyed, and if disobeyed, that 
 He take notice of it and punish it ; that He suffer not Himself to 
 be dishonored to His face by those of His own House. And 
 therefore, whosoever escapes, His own shall not. You only have 
 I known, of all the families of the earth : therefore will I punish 
 you for all your iniquities. Amos iii. 2. It is fit that He who 
 righteously judges and rules all nations should make His justice 
 most evident and exemplary in His own House, where it may best 
 be remarked, and where it will best appear how impartial He is in 
 punishing sin. So a King, (as the Psalmist, Psal. ci. 2,) that he 
 may rule the land well, makes his own house, exemplary. It is, 
 you know, one special qualification of a bishop and pastor, to be 
 one that ruleth well his own house, having his children in subjection ; 
 for if a man know not how to rule his own house, how shall he take 
 care of the church of God? 1 Tim. iii. 4. Now this, therefore, 
 more eminently appears in the Supreme Lord of the Church ; 
 He rules it as His own house, and therefore when he finds diso- 
 bedience there, He will first punish that. So He clears Himself, 
 and the wicked world being afterwards punished, their mouths 
 are stopped with the preceding punishment of the Church. Will 
 He not spare His own ? Yea, they shall be first scourged. What 
 then shall be the. end of them that obey not the Gospel ? 
 
280 LEIGHTON'S SELECT WORKS. 
 
 And indeed, the purity of His nature, if it be everywhere con- 
 trary to all sinful impurity, cannot but most appear in His peculiar 
 dwelling-house ; that He will especially have neat and clean. If 
 He hate sin all the world over, where it is nearest to Him He 
 hates it most, and testifies His hatred of it most : He will not en- 
 dure it in His presence. As cleanly, neat persons cannot well 
 look upon anything that is nasty, much less will they suffer it to 
 come near them, or touch them, or to continue in their presence 
 in the house where they dwell : so the Lord, who is of purer eyes 
 than to behold iniquity, will not abide it within His own doors ; 
 and the nearer any come to Him, the less can He endure any un- 
 holiness or sinful pollution in them. He will he sanctified in all 
 that 'come nigh Him, Lev. x. 3 ; so especially in His ministers. 
 Oh, how pure ought they to be, and how provoking and hateful to 
 Him are their impurities ! Therefore, in that commission to the 
 destroyers, Ezek. ix. 6, to which place the Apostle here may have I 
 some reference, Go, says He, slay the old and the young, and be- 
 gin at My sanctuary. They were the persons who had polluted 
 His worship, and there the first stroke lighted. And in a 
 spiritual sense, because all His people are His own elect priest- 
 hood, and should be holiness to the Lord; when they are not 
 really so, and do not sanctify Him in their walking, He sanctifies 
 Himself, and declares His holiness in His judgments on them. 
 
 3. There is mercy in this dispensation too ; even under the 
 habit of judgment, Love walks secretly and works. So loving 
 and so wise a Father will not undo his children by sparing the 
 rod, but because he loves , rebukes and chastens. See Heb. xii. 
 6. Prov. iii. 11. Apoc. iii. 19. His Church is His house; 
 therefore that He may delight in it, and take pleasure to dwell in 
 it, and make it happy with His presence, He will have it often 
 washed and made clean, and the filth and rubbish scoured and 
 purged out of it; this argues His gracious purpose of abiding in 
 it. 
 
 And as He doth it, that He may delight in His people, so He 
 doth it that they may delight in Him, and in Him alone. He 
 imbitters the breast of the World, to wean them ; makes the 
 World hate them, that they may the more easily hate it ; suffers 
 them not to settle upon it, and. fall into a complacency with it, 
 but makes it unpleasant to them by many and sharp afflictions, 
 that they may with the more willingness come off and be untied 
 from it, and that they may remember home the more, and seek 
 their comforts above; that finding so little below, they may turn 
 unto Him, and delight themselves in communion with Him. That 
 the sweet incense of their prayers may ascend the more thick, 
 He kindles those fires of trials to them. For though it should not 
 be so, yet so it is, that in times of ease they would easily grow 
 remiss and formal in that dutv. 
 
COMMENTARY ON PETER. 281 
 
 He is gracious and wise, knows what He does with with them, 
 and the thoughts He thinks towards them. Jer. xxix. 11. All is 
 for their advantage, for the purifying of their iniquities. Isa. 
 xxvii. 9. He purges out their impatience, and earthliness, and 
 self-will, and carnal security ; and thus refines them for vessels of 
 honor. We see in a jeweller's shop, that as there are pearls and 
 diamonds, and other precious stones, so there are files, cutting in- 
 struments, and many sharp tools, for their polishing ; and while 
 they are in the work-house, they are continual neighbors to them, 
 and often come under them. The Church is God's jewellery, 
 His work-house, where His jewels are a polishing for His palace 
 and house ; and those He especially esteems and means to make 
 most resplendent, He hath oftenest His tools upon. 
 
 Thus ohserve it, as it is in the church compared to other soci- 
 eties, so is it in a "congregation or family ; if there be one more 
 diligently seeking after God than the rest, he shall be liable to 
 meet with more trials, and be oftener under afflictions than any 
 of the company, either under contempt and scorn, or poverty and 
 sickness, or some one pressure or other, outward or inward. And 
 those inward trials are the nearest and sharpest which the World 
 sees least, and yet the soul feels most. And yet all these, both 
 outward and inward, have love, unspeakable love in them all, 
 being designed to purge and polish them, and, by the increasing 
 of grace, to fit them for glory. 
 
 The end of those that obey not the Gospel. 
 
 The end of all the ungodly is terrible, but especially the end 
 of such as heard the Gospel, and have not received and obeyed it. 
 
 The word hath in it both unbelief and disobedience; and these 
 are inseparable. Unbelief is the grand point of disobedience in 
 itself, and the spring of all other disobedience'; and the pity is, 
 that men will not believe it to be thus. 
 
 They think it an easy and a common thing to believe. Who 
 doth not believe ? Oh, but rather, who does ? Who hath believed 
 our report ? Were our own misery, and the happiness that is in 
 Christ believed, were the riches of Christ arid the love of Christ 
 believed, would not this persuade men to forsake their sins and 
 the world, in order to embrace Him? 
 
 But men run away with an extraordinary fancy of believing, 
 and do not deeply consider what news the Gospel brings, and 
 how much it concerns them. Sometimes, it may be, they have a 
 sudden thought of it, and they think, I will think on it better at 
 some other time. But when comes that time 1 One business 
 steps in after another, and shuffles it out. Men are not at leis- 
 ure to be saved. 
 
 Observe the phrase, The Gospel of God. It is His embassy of 
 *24 
 
282 LEIGH-TON'S SELECT WORKS. 
 
 peace to men, the riches of His mercy arid free love opened ana 
 set forth, not simply to be looked upon, bat laid hold on ; the 
 glorious holy God declaring His design of agreement with man, in 
 His own Son, His blood streaming forth in it to wash away un- 
 cleanness. And yet this Gospel is not obeyed ! Surely, the con- 
 ditions of it must be very hard, and the commands intolerably 
 grievous that are not hearkened to. Why, judge you if they be. 
 The great command is, to receive that salvation ; and the other 
 is this, to love that Saviour ; and there is no more. Perfect obe- 
 dience is not now the thing ; and the obedience which is requir- 
 ed, that love makes sweet and easy to us, and acceptable to Him. 
 This is proclaimed to all who hear the Gospel, but the greatest 
 part refuse it : they love themselves, and their lusts, and this 
 present world, and will not change, and so, they perish ! 
 
 They perish What is that? What is their end 1 I will an- 
 swer that but as the Apostle doth, and that is even by asking the 
 question over again, What shall be, their end? 
 
 There is no speaking of it; a curtain is drawn : silent wonder 
 expresses it best, telling that it cannot be expressed. How then 
 shall it be endured 1 It is true, that there be resemblances used 
 in Scripture, giving us some glance of it. We hear of a burning' 
 lake, a fire that is not quenched, and a worm that dies not ; Isa. 
 Ixvi. 24 ; Mark ix. 44 ; Rev. xxi. 8. But these are but shadows to 
 the real misery of them that obey not the Gospel. Oh, to be fill- 
 ed with the wrath of God, the ever-living God, for ever! What 
 words or thoughts can reach it ? Oh, eternity, eternity ! Oh, 
 that we did believe it. 
 
 If the Righteous scarcely be saved, where shall the ungodly and the sinner 
 appear. 
 
 It is true, then, that they are scarcely saved; even they who 
 endeavor to walk uprightly in the ways of God, that is, the right- 
 eous, they are scarcely saved. This imports not any uncertainty 
 or hazard in the thing itself as to the end, in respect of the pur- 
 pose and performance of God, but only, the great difficulties and 
 hard encounters in the way ; that they go through so many temp- 
 tations arid tribulations, so many fightings icithout and j ears with- 
 in. The Christian is so simple and weak, and his enemies are 
 so crafty and powerful, the oppositions of the wicked world, their 
 hatreds, and scorns, and molestations, the sleights and violence 
 of Satan, and worst of all, the strength of his own corruptions; 
 and by reason of abounding corruption, there is such frequent, 
 almost continual, need of purifying by afflictions and trials, that 
 he has need to be still under physic, and is of necessity at some- 
 times drained and brought so low, that there is scarcely strength 
 or life remaining in him. 
 
COMMENTARY ON PETER. 
 
 83 
 
 And, truly, all outward difficulties would be but matter of ease, 
 would be as nothing, were it not for the incumbrance of Justs 
 and corruptions within. Were a man to meet disgraces and 
 sufferings for Christ, how easily would he go through them, yea, 
 and rejoice in them, were he rid of the fretting impatience, the 
 pride, and self-love, of his own carnal heart ! These clog and 
 trouble him worst, and he cannot shake them off, nor prevail 
 against them without much pains, many prayers, and tears ; and 
 many times, after much wrestling, he scarcely finds that he hath 
 gained any ground : yea, sometimes he is foiled and cast down 
 by them. 
 
 And so, in all other duties, such a fighting and continual com- 
 bat, with a revolting, backsliding heart, the flesh still pulling and 
 dragging downwards ! When he would mount up, he finds him- 
 self as a bird with a stone tied toils foot; he hath wings that 
 flutter to be upwards, but is pressed down by the weight fastened 
 to him. What struggling with wanderings and deadness in hear- 
 ing, and reading, and prayer ! And what is most grievous is, 
 that, by their unwary walking, and the prevailing of some cor- 
 ruption, they grieve the Spirit of God, and provoke Him to hide 
 His face, and withdraw His comforts. How much pain to attain 
 any thing, any particular grace of humility, or meekness, or self- 
 denial ; and if any thing be attained, how hard to keep and main- 
 tain it against the contrary party : How often are they driven 
 back to their old point. If they do but cease from striving a little, 
 they are carried back by the stream. And what returns of doubt- 
 ings and misbelief, after they thought they were got somewhat 
 above them, insomuch that sometimes they are at the point of 
 giving over, and thinking it will never be for them. And yet, 
 through all these they are brought safe home. There is Another 
 strength than theirs which bears them up, and brings them 
 through. But these things, and many more of this nature, argue 
 the difficulty of their course, and that is not so easy a thing to 
 come to Heaven as most imagine it. 
 
 Inference. Thou that findest so little stop and conflict in it, 
 who goestthy round of external duties, and all is well, art no more 
 troubled ; thou hast need to inquire, after a long time spent in this 
 way, Am I right? Have I not yet to begin? Surely, this looks not 
 like the way to Heaven, as it is described in the Scripture : it is 
 too smooth and easy to be right. 
 
 And if the way of the righteous be so hard, then how hard shall 
 be the end of the ungodly sinner that walks in sin with delight! 
 It were strange if they should be at such pains, and with great 
 difficulty attain their end, and he should come in amongst them 
 in the end ; they were fools indeed. True, if it were so. But 
 what if it be not so ? Then the wicked man is the fool, and shall 
 find that he is, when he shall not be able to stand in judgment. 
 
84 LEIGHTON'S SELECT WORKS. 
 
 Where shall he appear, when to the end he might not appear, he 
 would be glad to be smothered under the weight of the hills and 
 mountains, if they could shelter him from appearing? 
 
 And what is the aim of all this which we have spoken, or can 
 speak, on this subject, but that ye may be moved to take into 
 deeper thoughts the concernment of your immortal souls 1 Oh, 
 that you would be persuaded ! Oh, that you would betake your- 
 selves to Jesus Christ, and seek salvation in Him! Seek to be 
 covered with His righteousness, and to be led by His Spirit in 
 the ways of righteousness. That will seal to you the happy cer- 
 tainty of the End, and overcome for you all the difficulties of the 
 Way. What is the Gospel of Christ preached for ? What was 
 the blood of Christ shed for? Was it not, that by receiving 
 Him, we might escape condemnation ? Nay, this drew Him 
 from heaven ; He came that we might have life, and that we might 
 have it more abundantly. John x. 10. 
 
 CONFIDENCE IK GOD AMIDST AFFLICTIONS. 
 
 Wherefore let them that suffer according to the will of God, commit the 
 keeping of their souls to Him in well-doing, as unto a faithful Creator. 
 
 Nothing doth so much establish the mind amidst the rollings 
 and turbulency of present things, as both a look above them, and 
 a look beyond them ; above them to the steady and good Hand 
 by which they are ruled, and beyond them to the sweet and beau- 
 tiful end to which, by that Hand, they shall be brought. This 
 the Apostle lays here as the foundation of that patience and peace 
 in troubles, wherewith he would have his brethren furnished. And 
 thus he closes this chapter in these words : Wherefore, let them 
 that suffer according to the will 1 of God, commit the keeping of 
 their souls to Him in well-doing, as unto a faithful Creator. 
 
 The words contain the true principle of Christian patience and 
 tranquillity of mind in the sufferings of this life, expressing both 
 wherein it consists, and what are the grounds of it. 
 
 I. It lies in this, committing the soul unto God. The word 
 which is added, is a true qualification of this, that it be in well 
 doing, according to the preceding doctrine, which the Apostle 
 gives clearly and largely, vcr. 15, 16. If men would have inward 
 peace amidst outward trouble, they must walk by the rule of 
 peace, and keep strictly to it. If you would commit your soul to 
 the keeping of God, know that He is a holy God, and an unholy 
 soul that walks in any way of wickedness, whether known or 
 secret, is no fit commodity to put into His pure hand to keep. 
 Therefore as you would have this confidence to give your holy 
 God the keeping of your soul, and that He may accept of it, and 
 take it off your hand, beware of wilful pollutions and unholy 
 ways. Walk so you may not discredit your Protector, and move 
 
COMMENTARY ON PETER. 285 
 
 Him to be ashamed of you, and disclaim you. Shall it be said 
 that you live under His shelter, and yet walk inordinately ? As 
 this cannot well be, you cannot well believe it to be. Loose ways 
 will loosen your hold of Him, and confidence in Him. You will 
 be driven to question your interest, and to think. Surely I do 
 but delude myself: can I be under His safeguard, and yet follow 
 the course of the world, and my corrupt heart? Certainly, let 
 who will be so, HE will not be a guardian and patron of wicked- 
 ness. No, He is not a God that hath pleasure in wickedness, nor 
 shall evil dwell with Him. Psal. v. 4. If thou give thy soul to 
 Him to keep, upon the terms of liberty to sin, He will turn it out 
 of His doors, and remit it back to thee to look to as thou wilt 
 thyself. Yea, in the ways of sin, thou dost indeed steal it back, 
 and carriest it out from Him ; thou puttest thyself out of the 
 compass of His defence, goest without the trenches, and art, at 
 thine own hazard, exposed to armies of mischiefs, and miseries. 
 
 Inference. This, then, is primarily to be looked to : you that 
 would have safety in God, in evil times, beware of evil ways; for 
 in these it cannot be. If you will be safe in Him, you must stay 
 with Him, and in all your ways, keep within Him as your for- 
 tress. Now, in the ways of sin you run out from Him. 
 
 Hence it is we have so little established confidence in God in 
 times of trial. We take ways of our own, and will be gadding, 
 and so we are surprised and taken, as they that are often ventur- 
 ing out into the enemy's reach, and cannot stay within the walls. 
 It is no idle repetition, Psal. xci. 1 : He that dwcllcth in the secret 
 places of the Most High, shall abide under the shadow of the Al- 
 mighty. He that wanders not, but stays there, shall find himself 
 there hidden from danger. They that rove out from God in their 
 ways, are disquieted and tossed with fears ; this is the fruit of 
 their own w ays ; but the soul that is indeed given to Him to keep, 
 keeps near Him. 
 
 Study pure and holy walking, if you would have your confi- 
 dence firm, and have boldness and joy in God. You will find 
 that a little sin will shake your trust, and disturb your peace, 
 more than the greatest sufferings : yea, in those sufferings, your 
 assurance and joy in God will grow and abound most if sin be kept 
 out. That is the trouble-feast that disquiets the conscience, which 
 while it continues good, is a continual feast. So much sin as 
 gets in, so much peace will go out. Afflictions cannot break in 
 upon it to break it, but sin doth. All the winds which blow about 
 the earth from all points, stir it not ; only that within the bowels 
 of it makes the earthquake. 
 
 I do not mean that for infirmities a Christian ought to be dis- 
 couraged. But take heed of walking in any way of sin, for that 
 will unsettle thy confidence. Innocency and holy walking make 
 the soul of a sound constitution, which the counterblasts of afflic- 
 
286 LEIGHTON'S SELECT WORKS. 
 
 tion wear not out, nor alter. Sin makes it so sickly and crazy, 
 that it can endure nothing. Therefore, study to keep your con- 
 sciences pure, and they shall be peaceable, yea, in the worst of 
 times commonly most peaceable and best furnished with spiritual 
 confidence and comfort. 
 
 Commit the keeping of their souls.] The Lord is an entire pro- 
 tector. He keeps the bodies, yea, all that belongs to the Be- 
 liever, and, as much as is good lor him, makes all safe, keeps 
 all his bones, not one of them is broken, Psal. xxxiv. 18 ; yea, says 
 our Saviour, The very hairs of your head are numbered. Matt. x. 
 30. But that which, as in the Believer's account, and in God's 
 account, so, certainly in itself is most precious, is principally 
 committed and received into His keeping, their souls. They 
 would most gladly be secured in that here, and that shall be safe 
 in the midst of all hazards. Their chief concern is, that, what- 
 soever be lost, this may not : this is the jewel, and therefore the 
 prime care is of this. If the soul be safe, all is well ; it is riches 
 enough. What shall it projit a man, though he gain the whole 
 world, says our Saviour, and lose his own soul? Mark viii. 36. 
 And so, what shall it disprofit a man, though he lose the whole 
 world, if he gain his soul 1 Nothing at all. 
 
 When times of trial come, oh, what a bustle to hide this and 
 that ; to flee, and carry away and make safe that which is but 
 trash and rubbish to the precious soul ; but how few thoughts of 
 that ! Were we in our wits, that would be all at all times, not 
 only in trouble, but in days of peace. Oh, how shall I make sure 
 about my soul? Let all go as it may, can I but be secured 
 and persuaded in that point, I desire no more. 
 
 Now, the way in this, commit 'them to God: this many say, but 
 few do. Give them into His hand, lay them up there (so the 
 word is,) and they are safe, and may be quiet and composed. 
 
 In patience possess your souls, says our Saviour, Luke xxiv. 19. 
 Impatient, fretting souls are out of themselves ; their owners do 
 not possess them. Now, the way to possess them ourselves in 
 patience, is, thus to commit them to him in confidence ; for then 
 only we possess them, when He keeps them. They arc easily 
 disquieted and shaken in pieces while they are in our own hands, 
 but in His hand, they are above the reach of dangers and fears. 
 
 Inference. Learn from hence, what is the proper act of Faith; 
 it rolls the soul over on God, ventures it in His hand, and rests 
 satisfied concerning it, being there. And there is no way but 
 this, to be quiet within, to be impregnable and immovable in all 
 assaults, and fixed in all changes, believing in His free love. 
 Therefore, be persuaded to resolve on that ; not doubting and 
 disputing, Whether shall I believe or not? Shall I think He will 
 suffer me to lay my soul upon Him to keep, so unworthy, so guilty 
 a soul ? Were it not presumption ! Oh, what sayest thou ? 
 
COMMENTARY ON PETER. 287 
 
 Why dost thou thus dishonor Him, and disquiet thyself? If thou 
 hast a purpose to walk in any way of wickedness, indeed thou art 
 not for Him ; yea, thou comest not near Him to give Him thy 
 soul. But wouldst thou have it delivered from sin; rather than 
 from trouble, yea, rather than from hell? Is that the chief safety 
 thou seekest, to be kept from iniquity, from thine own iniquity, 
 thy beloved sins? Dost thou desire to dwell in Him, and walk 
 with Him ? Then, whatsoever be thy guiltiness and unworthiness, 
 come forward, and give Him thy soul to keep. If He should seem 
 to refuse it, press it on Him. If he stretch not forth His hand, lay 
 it down at His foot, and leave it there, and resolve not to take it 
 back. Say, Lord, Thou hast made us these souls, Thou callest for 
 them again to be committed to Thee ; here is one. It is unworthy, 
 but what soul is not so ? It is most unworthy, but therein will the 
 riches of Thy grace appear most in receiving it. And thus leave 
 it with Him, and know, He will make thee a good account of it. 
 Now, should you lose goods, or credit, or friends, or life itself, it 
 imports not ; the main concern is sure, if so be thy soul is out of 
 hazard. 1 suffer these things for the Gospel, says the Apostle : ne- 
 vertheless, I am not ashamed Why ? for I know whom I have 
 trusted, and am persuaded that He is able to keep that which I 
 have committed to Him against that day. 2 Tim. i. 12. 
 
 II. The Ground of this confidence, is in these two things, the 
 ability and the fidelity of Him in whom we trust. There is 
 much in a persuasion of the power of God. Though few think 
 they question that, there is in us secret, undiscovered unbelief, 
 even in that point. Therefore the Lord so often makes mention 
 of it in the Prophets. See Isa. 1. 3, &c. And, in this point, the 
 Apostle Paul is particularly express : / am persuaded that He is 
 able to keep, &/c. So this Apostle : Kept by the power of God 
 through faith unto salvation, ready to be revealed in the last time. 
 Ch. i. ver. 5. This is very needful to be considered, in regard of 
 the many and great oppositions, and dangers, and powerful ene- 
 mies, that seek after our souls : He is able to keep them t for He is 
 stronger than all, and none can pluck them out of His hand, says 
 our Saviour. John x. 29. This the Apostle here implies in that 
 word, Creator: if He was able to give them being, surely He is 
 able to keep them from perishing. This relation of a Creator, 
 implies likewise a benign propension and good-will to the works 
 of His hands : if He gave them us at first, when once they were 
 not, forming them out of nothing, will He not give us them 
 again, being put into His hand for safety ? 
 
 And as He is powerful, He is no less faithful, a faithful Crea- 
 tor, Truth itself. Those who believe on Him, He never deceives 
 or disappoints. Well might St. Paul say, / know whom I have 
 trusted. Oh, the advantage of Faith ! It engages the truth and 
 the power of God : His royal word and honor lies upon it, to pre- 
 
288 LEIGHTON'S SELECT WORKS. 
 
 serve the soul that Faith gives Him in keeping. If He remain 
 able and faithful to perform His word, that soul shall not perish. 
 
 There be in the words, other two grounds of quietness of spirit 
 in sufferings. [1.] It is according to the will of God. The be- 
 lieving soul, subjected and levelled to that will, complying with 
 His good pleasure in all, cannot have a more powerful persuasive 
 than this, that all is ordered by His will. This settled in the 
 heart would settle it much, and make it even in all things ; not 
 only to know, but wisely and deeply to consider, that it is thus, 
 that all is measured in Heaven, every drachm of thy troubles 
 weighed by That skilful Hand, which doth all things by weight, 
 number, and measure. 
 
 And then, consider Him as thy God and Father, who hath 
 taken special charge of thee, and of thy soul : thou hast given it 
 to Him, and He hath received it. And, upon this consideration, 
 study to follow His will in all, to have no will but His. This is 
 thy duty, and thy wisdom. Nothing is gained by spurning and 
 struggling, but to hurt and vex thyself; but by complying, all is 
 gained sweet peace. It is the very secret, the mystery of solid 
 peace within, to resign all to His will, to be disposed of at His 
 pleasure, without the least contrary thought. And thus, like two- 
 faced pictures, those sufferings and troubles, and whatsoever else, 
 while beheld on the one side as painful to the flesh, hath an un- 
 pleasant visage, yet go about a little, and look upon it as thy Father's 
 will, and then it is smiling, beautiful, and lovely. This I would 
 recommend to you, not only for temporals, as easier there, but in 
 spiritual things, your comforts and sensible enlargements, to love 
 all that He does. It is the sum of Christianity, to have thy will 
 crucified, and the will of thy Lord thy only desire. Whether joy 
 or sorrow, sickness or health, life ar death, in all, in all, Thy will 
 be done. 
 
 The other ground of quietness is contained in the first word, 
 which looks back on the foregoing discourse, Wherefore what? 
 Seeing that your reproachings and sufferings are not endless, yea, 
 that they are short, they shall end, quickly end, and end in glory, be 
 not troubled about them, overlook them. The eye of faith will do it. 
 A moment gone, and what are they 1 This is the great cause of 
 our disqtiietness in present troubles arid griefs ; we forget their 
 end. We are affected by our condition in this present life, as if 
 it were all, and it is nothing. Oh, how quickly shall all the en- 
 joyments, and all the sufferings of this life pass away, and be as 
 if they had not been ! 
 
 To discourse fitly of Divine things we must be partakers of them. 
 
 A. partaker of the glory to be revealed.] As he w r as a witness 
 of those sufferings, so a partaker of the glory purchased by those 
 
COMMENTARY ON PETER. 289 
 
 sufferings ; and therefore, as one insighted and interested in what 
 he speaks, the Apostle might fitly speak of that peculiar duty to 
 which those sufferings and that glory do peculiarly persuade. 
 This is the only way of speaking of those things, not as a discour- 
 ser or contemplative student, but as a partaker of them. There 
 is another force in a pastor's exhortation either to his people or 
 his brethren, who brings his message written upon his own heart; 
 who speaks of the guilt of sin, and the sufferings of Christ for it, 
 as particularly feeling his own guilt, and looking on those suffer- 
 ings, as taking it away ; speaks of free grace, as one who either 
 hath drunken of the refreshing streams of it, or at least is earnest- 
 ly thirsting after it ; speaks of the love of Christ, from a heart 
 kindled with it, and of the glory to corne, as one who looks to be 
 a sharer in it, and longs earnestly for it, as one who hath all his 
 joy and content Jaid up in the hopes of it. 
 
 And thus with respect to Christians conversing with each other 
 in their mutual exhortings and comfortings, all is cold and dead 
 that flows not from some inward persuasion and experimental 
 knowledge of Divine things. But that gives an edge and a sweet- 
 ness to Christian conference : to be speaking of Jesus Christ, 
 not only as a King and as a Redeemer, but as their King, and 
 their Redeemer, in David's style, My King and my God, and of 
 His sufferings as theirs, applied by faith, and acquitting them in 
 St. Paul's style, Who loved me and gave Himself for me ; to be 
 speaking of the glory to come as their inheritance, that of which 
 they are partakers, their home ; as strangers meeting together 
 abroad, in some foreign country, delight to speak of their own 
 land, their parentage and friends, and the rich patrimony there 
 abiding them. Percgrinis in terris nulla estjucundior recordatio 
 quam sua civitatis : Nothing is more delightful, says Augustine, 
 to travellers in distant countries, than the remembrance of their 
 native land. And this ought to be the entertainment of Christians 
 when they meet. Away with trifling vain discourses ; cause all 
 to give place to these refreshing remembrances of our home. 
 Were our hearts much on that rich inheritance above, it would 
 be impossible to refrain our tongues, and to pass on so silent con- 
 cerning it ; to find matter of empty prating, and be pleased with 
 them, and to have no relish of this? Whither go your hearts? 
 They are out of their way, arid abase themselves, that turn so 
 much downwards, and are not more above the suri, eyeing still that 
 blessed land where our purchased inheritance lies. 
 
 Oh, seek after more clear knowledge of this glory, and of your 
 interest in it, that your hearts may rejoice in the remembrance of 
 it ; that it be not to you as the description of a pleasant land, such 
 as men read of in history, and have no portion in : they like it 
 well, and are pleased with it while they read, be it but some ima- 
 gined country or commonwealth finely fancied. But know this 
 
290 LEIGHTON'S SELECT WORKS. 
 
 country of yours to be real, and no device : and seek to know 
 yourselves to be partakers of it. 
 
 This confidence depends not upon a singular revelation, but on 
 the power of faith, and the light of the Spirit of God, which clears 
 to His children the things that He hath freely given them ; though 
 some of them at times, some, it may be, all, or most of their time, 
 do want it, God so disposing it, that they scarcely clearly see their 
 right, till they be in possession ; see not their heaven and home, 
 till they arrive at it, or are hard upon it. Yet, truly, this we may 
 and ought to seek after in humility and submission, that we may 
 have the pledge and earnest of our inheritance ; not so much for 
 the comfort within us, (though that is allowed,) as that it may 
 wean our hearts from things below, may raise us to higher and 
 closer communion with God, and enable us more for His service, 
 and excite us more to His praises, even here. What were a 
 Christian without the hope of this glory 1 As one said, Tolle 
 religionem, et nullus cris: Take away religion, and you take away 
 the man. And, having this hope, what are all things here to him? 
 How poor and despicable the better and worse of this life, and 
 this life itself! How glad is he that it will quickly end! And 
 what were the length of it to him, but a long continuance of his 
 banishment, a long detainment from his home, and how sweet is 
 the message that is sent for him to come home ! 
 
 The glory to be revealed! It is hidden for the present, wholly 
 unknown to the children of this world, and even but little known 
 to the children of God, who are heirs of it. Yea, they who know 
 themselves partakers of it, yet know not much what it is ; only 
 this, that it is above ail they know or can imagine. They may 
 see things which make a great show here ; they may hear of more 
 than they see ; they may think or imagine more than either they 
 hear or see, or can distinctly conceive of; but still they must think 
 of this glory as beyond it all. If I see pompous shows, or read 
 or hear of them, yet this I say of them, These are not as my in- 
 heritance : Oh ! it is far beyond them. Yea, does my mind im- 
 agine things far beyond them, golden mountains and marble pala- 
 ces, yet those fall short of my inheritance, for it is such, as eye 
 hath not sien, nor ear heard, nor hath it entered into the heart of 
 man to conceive. Oh, the brightness of that glory when it shall 
 be revealed ! How shall they be astonished, who shall see it, and 
 not partake of it ! How shall they be filled with everlasting joy, 
 who are heirs of it! Were the heart much upon the thoughts of 
 that glory, what thing is there in this perishing world, which 
 could either lift it up or cast it down ? 
 
 Manner in which we ought to hear the Word of God. 
 
 Inquire of your own hearts, and see what you seek, and what 
 you find, in the public ordinances of God's house. Certainly, 
 
 
COMMENTARY ON PETER. '291 
 
 the most do not so much as think on the due design of them ; they 
 aim at no end, and therefore can attain none ; they seek nothing, but 
 sit out their hour, asleep or awake, as it may happen. Or, possibly, 
 some seek to be delighted for the time, as the Lord tells the 
 Prophet, to hear, as it were, a pleasant song, Ezek. xxxiii. 32, if 
 the gifts and strain of the speaker be anything pleasing. Or, it 
 may be, they seek to gain some new notions, to add somewhat to 
 their stock of knowledge, either that they may be enabled for dis- 
 course, or, simply, that they may know. Some, it may be, go a 
 little further ; they like to be stirred and moved for the time, and 
 ,to have some touch of good affection kindled in them : ,but this 
 lasts but for a while, till their other thoughts and affairs get in, 
 and smother and quench it ; they are riot careful to blow it up and 
 improve it. How many, when they have been a little affected 
 with the word, go out and fall into other discourses and thoughts : 
 they either take in their affairs secretly, as it were under their 
 cloak, and their hearts keep up a conference with them, or, if 
 they forbear this, yet, as soon as they go out, they plunge, them- 
 selves over head and ears in the world, and lose all which might 
 have any way advantaged their spiritual condition. It may be, 
 one will say, It was a good sermon. Is that to the purpose ? But 
 what think you it hath for your praise or dispraise? Instead of 
 saying, Oh, how well was that spoken ! you should say, Oh, how 
 hard is repentance! how sweet a thing is faith! how excellent 
 the love of Jesus Christ ! That were your best and most real 
 commendation of the sermon, with true benefit to yourselves. 
 
 If some of you be careful of repeating, yet, rest not on that : if 
 you be able to speak of it afterwards upon occasion, there is some- 
 what requisite beside and beyond this, to evidence that you are 
 indeed fed by the word, as the flock of God. As when sheep, 
 you know, or other creatures, are nourished by their pasture, the 
 ifood they have eaten appears, not in the same fashion upon them, 
 not in grass, but in growth of flesh and fleece ; thus the word 
 would truly appear to feed you, not by the bare discoursing of the 
 word over again, but by the temper of your spirits and actions, if 
 in them you really grow more spiritual, if harnility, self-denial, 
 charity, and holiness, are increased in you by it ; otherwise, what- 
 .soever literal knowledge you attain, it avails you nothing. 
 Though you heard many sermons every day, and attained further 
 light by them, and carried a plausible profession of religion, yet, 
 unless by the Gospel you be transformed into the likeness of 
 Christ, and grace be indeed growing in you, you are but, as one 
 says of the cypress-trees, fair and tall, but fruitless. 
 
 Are you not grieved and afraid, or may not many of you be so, 
 who have lived many years under a fruitful ministry, and yet are 
 as earthly and selfish, as unacquainted with God and His ways, as 
 
292 LEIGHTON'S SELECT WORKS. 
 
 at the first? Consider this, that as the neglect of souls will lie 
 heavy on unholy or negligent ministers, so, a great many souls are 
 ruining themselves under some measure of fit means, and the 
 slighting of those means will make their condition far heavier than 
 that of many others. Remember our Saviour's word : Woe to 
 thee, Chorazin ! Woe unto thee, Bethsaida ! It shall be more 
 tolerable for Tyre and Sidon in the day of judgment than for you. 
 Matt. xi. 21. 
 
 Motives thai ought to actuate the Minister of the Gospel. 
 
 There be three evils the Apostle would remove from this work, 
 ccnstrainedness, covetousness, and ambition, as opposed to willing- 
 ness, a ready mind, and an exemplary temper and behavior. 
 
 1. We are cautioned against constrai/iedness, against being 
 driven to the work by necessity, indigence, and want of other 
 means of subsistence, as it is with too many ; making a trade of 
 it to live by, and setting to it as to any other calling for that end ; 
 yea, making it the refuge and forlorn resource of their insufficien- 
 cy for other callings. And as men are not to undertake the work, 
 driven to it by that hard weapon of necessity, so, being engaged 
 in it, they are not to discharge the duties of it merely upon 
 necessity, because of fines binding to it, or for fear of censure : 
 this is a violent forced motion, and cannot but be both very un- 
 pleasant and unprofitable, as to the proper end and profiting of 
 this work. And as the principle of the motion in this service 
 should not be a compelling necessity of any kind, but true will- 
 ingness of heart, so this willingness should not arise from any 
 thing but pure affection to the work. 
 
 2. Not for Jilt hy gain, but purely from the inward bent of the 
 mind. As it should not be a compulsive or violent motion by ne- 
 cessity from without, so it should not be an artificial motion by 
 weights hung on within avarice and love of gain. The former 
 were a wheel, driven or drawn, going by force; the latter, little 
 better, as a clock made to go by art, by weights hung to it. But 
 there should be a natural motion, like that of the heavens in their 
 course. A willing obedience to the Spirit of God within, moving 
 a man in every part of this holy work, that is, his mind carried to 
 it as the thing he delights in, and in which he loves to be exer- 
 cised. So, Timothy careth not artificially, but naturally. Phil, ii 
 20. There may be in a faithful pastor very great reluctance in 
 engaging and adhering to the work, upon a sense of the excellen- 
 cy of it and his own unfitness, and the deep apprehension of those 
 high interests, the glory of God, and the salvation of souls ; and 
 yet, he may enter into it, and continue in it, with this readiness 
 of mind too ; that is, with most single and earnest desires of doing 
 all he can for God, and the flock of God; only grieved that there 
 
COMMENTARY ON PETER. 293 
 
 is in him so little suitableness of heart, so little holiness and ac- 
 quaintance with God for enabling him to it. But might he find 
 that, he were satisfied ; and, in expectation of that, he goes 
 on, and waits, and is doing according to his little skill and 
 strength, and cannot leave it. He is constrained indeed, but all 
 the constraint is that of love to Jesus, and, for His sake, to the 
 souls he hath bought; (2 Cor. v. 14;) and all the gain sought, 
 is, to gain souls to Christ ; which is far different from the con- 
 straint and the gain here prohibited ; yea, this is indeed that 
 very willingness and readiness of mind which is opposed to that 
 other constraint. That is without; this is within : that other 
 gain, is base filthy gain, this noble and divine. 
 
 Inf. 1. Far be it from us, that necessity and constraint should 
 be the thing that moves us in so holy a work. The Lord whom 
 we serve, sees into the heart, and if He find not that primarily 
 moving, accounts all our diligence nothing. And let not base 
 earth within be the cause of our willingness, but a mind touched 
 with heaven. It is true, the temptations of earth with us, in the 
 matter of gain, are not great ; but yet, the heart may cleave to 
 them, as much as if they were much greater, and if it do cleave to 
 them, they shall ruin us ; as well a poor stipend and glebe, if the af- 
 fection be upon them, as a great deanery or bishopric. If a man 
 fall into it, he may drown in a small brook, being under water, as 
 well as in the great ocean. Oh, the little time that remains ! 
 Let us join our desires and endeavours in this work, bend our 
 united strength to serve Him, that we may have joy in that day of 
 reckoning. 
 
 And, indeed, there is nothing moves us aright, nor shall we 
 ever find comfort in this service, unless.it be from a cheerful in- 
 ward readiness of mind, and that from the love of Christ. Thus 
 said lie to His Apostle, Lovcst thou me? Then feed my sheep 
 and feed ?ny lambs. John xxi. 16. Love to Christ begets love to 
 His people's souls, which are so precious to Him, and a care of 
 feeding them. He devolves tjie working of love towards Him, 
 upon his flock, for their good, puts them in His room, to receive 
 the benefit of our services, which cannot reach Him considered 
 in Himself: He can receive no other profit from it. Love, much 
 love, gives much unwearied care and much skill in this charge. 
 How sweet is it to him that loves, to bestow himself, to spend and 
 be spent, upon his service whom he loves ! Jacob, in the same 
 kind of service, endured all that was imposed on him, and found 
 it light by reason of love, the cold of the nights, and heat of the 
 days : seven years he served for his Rachel, and they seemed 
 to him but a few days, because he loved her. Gen. xxix. 20. 
 
 Love is the great endowment of a shepherd of Christ's flock. 
 He says not to Peter, Art thou wise, or learned, or eloquent ? 
 but, Lovest thou me ? Then feed my sheep. 
 *25 
 
294 LEIGHTON'S SELECT WORKS. 
 
 3. The third evil is ambition, and that is either in the affect- 
 ing of undue authority, or the overstrained and tyrannical exercise 
 of due authority, or to seek those dignities that suit not with 
 this charge, which is noi dominium, but ministerium. This tem- 
 per, therefore, is forbidden, Luke xxii. 25, 26 : The kings of the 
 Gentiles exercise lordship over them, but ye shall not be so. There 
 is a ministerial authority to be used in discipline, and more 
 sharpness with some than with others ; but still, lowliness and 
 moderation must be predominant, and not domineering with rig- 
 our ; rather being examples to the flock in all holiness, and 
 especially in humility and meekness, wherein our Lord Jesus 
 particularly propounds His own example: Learn of me, for I 
 am meek and lowly of heart. 
 
 HUMILITY. 
 
 Likewise, ye younger, submit yourselves unto the elder; yea, all of you be 
 subject one to another, and be clothed with humility: for God resisteth 
 the proud, and giveth grace to the hvaible. 
 
 Sin hath disordered all ; so that nothing is to be found but dis- 
 temper and crookedness in the condition and ways of men to- 
 wards God, and towards one another, till a new Spirit come in 
 and rectify all. And very much of that redress lies in this par- 
 ticular grace of humility, here recommended by the Apostle. 
 
 That grace regulates the carriage, 1. Of the younger towards 
 
 the elder. 2. Of all men one to another. 3. Of all towards God. 
 
 ***** 
 
 The presumption and unbridledness of youth require the press- 
 ing and binding on of this rule. And it is of undeniable equity, 
 even written in nature, as due to aged persons. But, doubtless, 
 those reap this due fruit in that season the most, who have ripen- 
 ed it most by the influence of their grave and holy carriage. The 
 hoary head Is indeed acroicn, but when ? when found in the 
 icay of righteousness. Prov. xvi. 31. There it shines, and hath 
 a kind of royalty over youth ; otherwise, a graceless old age is a 
 most despicable and lamentable sight. What gains an unholy old 
 man or woman, by their scores of years, but the more scores of 
 guiltiness and misery ? And their white hairs speak nothing but 
 ripeness for wrath. Oh ! to be as a tree planted in the house of 
 the Lord, bringing forth fruit in old age. Psal. xcii. 12, 13 
 Much experience in the ways of God, and much disdain of the 
 world, and much desire of the love of God, a heavenly temper of 
 mind and frame of life; this is the advantage of many years. But 
 to ha,ve seen and felt the more misery, and heaped up the more 
 sin, the greater bundle of it against the day of wrath, a woful 
 treasure of it, threescore, or threescore and ten years a gathering, 
 
COMMENTARY ON PETER. 295 
 
 and with so much increase every day ; no vacation, no dead years, 
 no, not a day wherein it was not growing ; how deplorable, a 
 case ! 
 
 A sad reflection, to look back and think, What have 1 done for 
 God ? and to find nothing but such a world of sin, committed 
 against Him ! How much better he who gets home betimes in 
 his youth, if once delivered from sin and death, at one with God, 
 and some way serviceable to Him, or desiring to be so, and who 
 hath a quick voyage, having lived much in a little time! 
 
 2. All of you be subject one to another. This yet further di- 
 . lates the duty, makes it universally mutual ; one subject to another. 
 This directly turns about the vain contest of men, that arises from 
 the natural mischief of self-love. Every one would carry it, and 
 be best and highest. The very company of Christ, and His ex- 
 emplary lowliness, and the meanness of Himself and those His 
 followers, all these did not bar out this frothy foolish question, 
 Who shall be the greatest? And so far it was disputed, that it 
 occasioned heat about it, a strife amongst them. Luke xxii. 24. 
 Now, this rule is just opposite : each is to strive to be lowest, sub- 
 ject one to another. 
 
 This doth not annul either civil or church government, nor those 
 differences that are grounded upon the law of nature, or of civil 
 society ; for we see immediately before, that such differences are 
 allowed, and the particular duties of them recommended; but 
 it only requires that all due respect, according to their station, be 
 given by each Christian to another. And though there cannot 
 be such a subjection of masters or parents to their servants and 
 children, as is due to them, from these, yet, a lowly, meek carry- 
 ing of their authority, a tender respect of their youth, -the receiv- 
 ing of an admonition from them duly qualified, is that which suits 
 with the rule ; and, in general, not delighting in the trampling on, 
 or abusing of any, but rather seeking the credit and good esteem 
 of all as our own ; taking notice of that good in them, wherein 
 they are beyond us : (for all have some advantage, and none hath 
 all ;) and, in a word, (and it is the precept of St. Paul, like this 
 of our Apostle here,) In honor preferring one another, Rom. xii. 
 10, q. d.: Let this be all the strife, who shall put most respect 
 each on another, according to the capacity and station of every 
 one : in giving honor, go each one before another. 
 
 Now, that such carriage may be sincere, no empty compliment, 
 or court holy water, (as they speak,) but a part of the solid holi- 
 ness of a Christian, the Apostle requires the true principle of such 
 deportment, the grace of humility, that a Christian put on that ; 
 not the appearance of it, to act in as a stage-garment, but the 
 truth of it, as their constant habit. Be ye clothed with humility. 
 It must appear in your outward carriage ; so the resemblance of 
 clothing imports. But let it appear as really it is ; so the very 
 
S96 LEIGHTON'S SELECT WORKS 
 
 name of it imports. It is not a show of humility, but heart-lowli- 
 ness, humility of mind. 
 
 As it is the bent of humility to hide other graces, so far as piety 
 to God and our brethren will permit, so, it would willingly hide 
 itself; it loves not to appear but as necessity urges. Appear it 
 must, and it doth somewhat more appear than many other graces 
 do, though it seeks not to appear. It is seen as a modest man or 
 woman's apparel, which they wear not for the end that it may be 
 seen; they do not gaudily flaunt and delight-in dressing : though 
 there is a decency as well as necessity, which they do and may 
 have respect to, yet it is in so neat and unaffected a way, that 
 they are a good example even in that point. Thus, humility in 
 a carriage and words, is as the decorum of this clothing, but the 
 main is the real usefulness of it. 
 
 And therefore, a truly humble man desires not much to appear 
 humble. Yea, were it not for disedifying his brethren, he would 
 rather disguise and hide, not only other things by humility, but 
 even humility itself, and would be content, upon the mistake of 
 some words or gestures, to pass for proud and vain, being humble 
 within, rather than to be big in his own eyes, under a semblance 
 of outward lowliness. Yea, were it not that charity and piety do 
 bolh forbid it, he would not care to do some things on purpose 
 that might seem arrogant, to carry humility unseen, that doth so 
 naturally delight in covering all graces, and is sorry that it cannot 
 do so without being seen itself, as that garment that covers the 
 rest, must of necessity be seen itself. But seeing it must be so, 
 it is with the least show that may be, as a dark veil cast about rich 
 attire, hides their show, and makes very little itself. 
 
 This, therefore, is mainly to be studied, that the seat of humili- 
 ty be the heart. Although it will be seen in the carriage, yet as 
 little as it can; as few words as may be concerning itself; and 
 those it doth speak, must be the real thoughts of the mind, and 
 not an affected voice of it differing from the inward sense : other- 
 wise, humble speech and carriage only put on without, and not 
 fastened in the inside, is the most refined and subtle, and indeed 
 the most dangerous kind of pride. And this I would recommend 
 as a safe way : Ever let thy thoughts concerning thyself be below 
 what thou utterest: and what thou seest needful or fitting to say 
 to thine own abasement, be not only content (which most are not) 
 to be taken at thy word, and believed to be such by them that 
 hear thee, but be desirous of it, and let that be the end of thy 
 speech, to persuade them, and gain it of them, that they really 
 take thee for as worthless and mean as thou dost express thyself 
 
 Infer. But how little are we acquainted with the real frame of 
 Christianity, the most living without a rule, not laying it to their 
 words and ways at all, nor yielding so much as seeming obedience 
 to the Gospel ; while others take up a kind of profession, and 
 
COMMENTARY ON PETER. 297 
 
 think all consists in some religious performances, and do not study 
 the inward reserve of their heart-evils, nor labor to have that tem- 
 ple purged : for the heart should be a temple, and it stands in 
 much need of a sweeping out of the filthiness, and putting out of 
 idols. Some there be, who are much busied about the matter of 
 their assurance, still upon that point, which it is lawful indeed, 
 and laudable to inquire after, yet not so as to neglect other things 
 more needful. It were certainly better for many, when they find 
 no issue that way, to turn somewhat of their diligence to the study 
 of Christian graces and duties in their station, and to task them- 
 selves for a time, were it to the more special seeking, first, of some 
 one grace, and then, of another, as meekness, and patience, and 
 this particularly of humility. To be truly heart-humble many 
 men despise it in others ; but some that will commend it in the 
 general, or in some of those in whom they behold it, yet seek not 
 to put it on themselves. They love to be more gay, and to seem 
 to be somebody, and not to abase themselves. It is the way, say 
 they, to be undone. This clothing is too poor a stuff, and too sad 
 a color for them. Oh, my brethren, you know not the excellency 
 of it. Ye look out at a distance and judge according to your light 
 vain minds. But will you see it by the light of the word, and then 
 you shall perceive much hidden richness and comeliness in it. 
 And do not only approve it, and call it comely on others, but put 
 it on, and so, it is most comely. And as it is with respect to all 
 graces, so, particularly, as to this clothing of humility, though it 
 make least shew, yet, come near, and you will see it both rich and 
 comely; and though it hides other graces, yet, when they do ap- 
 pear under it, as sometimes they will, a little glance of them so, 
 makes them much more esteemed. Rebecca's beauty and her 
 jewels were covered with a veil, but when they did appear, the 
 veil set them off, and commended them, though at a distance it 
 hid them. 
 
 Again : As in all graces, so, particularly in this grace, take 
 heed of a disguise or counterfeit of it. Oh, for sincerity in all 
 things, and particularly in this ! To be low in thine own eyes, 
 and willing to be so in the eyes of others, this is the very upright 
 nature of heart-humility. 1st. Not to be deluded with a false 
 conceit of advantages thou hast not. 2dly. Not to be swelled 
 with a vain conceit of those thou really hast. 3dly. Not affecting 
 to be esteemed by others, either upon their imagining thee to have 
 some good that is not in thee, or discerning that which is. Is 
 not the day at hand, when men will be taken off the false heights 
 they stand on, and set on their own feet ; when all the esteem of 
 others shall vanish and pass away like smoke, and thou shalt be 
 just what God finds and accounts thee, and neither more nor less? 
 Oh ! the remembrance of that day when a true estimate will be 
 made of all, this would make raen hang less upon the unstable 
 
98 LEIGHTON'S SELECT WORKS. 
 
 conceits and opinions of one another, knowing our judgment and 
 day shall shortly end. Be it little or much that thou hast, the 
 lower and closer thou carriest it under this cloak, the safer shall 
 it and thou be, the more shall it increase, and thou shalt be the 
 liker Him in whom all fulness dicclls. In this He hath most ex- 
 pressly set Himself before us as our pattern ; and one says well, 
 " Surely, man might now be constrained to be proud, for whom 
 God Himself became humble." 
 
 Now, to work the heart to an humble posture, 1. Look into thy- 
 self in earnest : and, truly, whosoever thou be that hast the high- 
 est conceit of thyself, and the highest causes for it, a real sight of 
 thyself will lay thy crest. Men look on any good, or any fancy of 
 it, in themselves, with both eyes, and skip over as unpleasant their 
 real defects and deformities. Every man is naturally his own flat- 
 terer ; otherwise, flatteries, and false cryings up from others, 
 would mak!k little impression ; but hence their success, they meet 
 with the same conceit within. But let any man see his ignorance, 
 and lay what he knows not over against what he knows ; the dis- 
 orders in his heart and affections, over against any right motion in 
 them ; hjs secret follies and sins, against his outwardly blameless 
 carriage, this man shall not readily love and embrace him- 
 self; yea, it shall be impossible for him not to abase and abhor 
 himself. 
 
 2. Look on the good in others, and the evil in thyself: make 
 that the parallel, and then thou wilt walk humbly. Most men do 
 just the contrary, and that foolish and unjust comparison puffs 
 them up. 
 
 3. Thou art not required to be ignorant of that good which 
 really is so indeed ; but beware of imagining that to be good which 
 is not ; yea, rather let something that is truly good pass thy view, 
 and ?ee it within, rather than beyond its true size. And then, 
 whatsoever it be, see it not as thine own, but as God's, His free 
 gift ; and so, the more thou hast, looking on it in that view, thou 
 wilt certainly be the more humble, as having the more obligations : 
 the weight of them will press thee down, and lay thee still lower, 
 as you see it in Abraham, the clear visions and promises he had 
 made him fall down flat to the ground. Gen. xv. 12. 
 
 4. Pray much for the spirit of humility, the Spirit of Christ, for 
 that is it ; otherwise, all thy vileness will not humble thee. 
 When men hear of this or of other graces, and how reasonable 
 they are, they think presently to have them, and do not con- 
 sider that natural enmity and rebellion of their own hearts, and the 
 necessity of receiving them from heaven. And therefore, in the 
 use of all other means, be most dependent on that influence, and 
 most in the use of that means which opens the heart most to that 
 influence, and draws it down upon the heart, and that is Prayer. 
 
 Of all the evils of our corrupt nature, there is none more 
 
COMMENTARY ON PETER. 299 
 
 connatural than universal pride, the grand wickedness, self-exalt- 
 ing in our own and other's opinion. Though I will not contest 
 what was the first step in that complicated first sin, yet certainly 
 this of pride was one, and a main ingredient in it, that which 
 the unbelief conceived going before, and the disobedience follow- 
 ing after, were both servants too ; and ever since, it sticks still 
 deep in our nature. St. Augustine says truly, That which jirst 
 overcame man, is the last thing he overcomes. Some sins, compar- 
 atively, may die before us, but this hath life in it, sensibly as long 
 as we. It is the heart of all, the first living, and the last dying; 
 and it hath this advantage, that, whereas other sins are fomented 
 by one another, this feeds even on virtues and graces as a moth 
 that breeds in them, and consumes them, even in the finest of 
 them, if it be not carefully looked to. This hydra, as one head 
 of it is cut off, another rises up. It will secretly cleave to the best 
 actions, and prey upon them. And therefore is there so much 
 need that we continually watch, and fight, and pray against it, 
 and be restless in the pursuit of real and deep humiliation, daily 
 seeking to advance further in it ; to be nothing, and to desire to 
 be nothing ; not only to bear, but to love our own abasement, and 
 the things that procure and help it, to take pleasure in them, so 
 far as may be without sin : yea, even in respect of our sinful fail- 
 ings, when they are discovered, to love the bringing low of our- 
 selves by them, while we hate, and grieve for the sin of them. 
 
 And, above all, it is requisite to watch ourselves in our best 
 things, that self get riot in, or, if it break in, or steal in at any 
 time, that it be presently found out and cast out again ; to have 
 that established within us, to do all for God, to intend Him and 
 His glory in all, and to be willing to advance His glory, were it 
 by our own disgrace : not to make raising or pleasing thyself the 
 rule of exercising thy parts and graces, when thou art called to 
 use and bring them forth, but the good of thy brethren, and in 
 that, the glory of thy Lord. Now, this is indeed to be severed 
 from self and united to Him, to have self-love turned into the love 
 of God. And this is his own work : it is above all other hands : 
 therefore, the main combat against pride, and the conquest of it, 
 and the gaining of humility, is certainly by prayer. God bestows 
 Himself upon them who are most abundant in prayer ; and they 
 to whom He shews Himself most are certainly the most humble. 
 
 Now, to stir us up to diligence in the exercise of this grace, 
 take briefly a consideration or two. 
 
 1. Look on that above pointed at, the high example of lowliness 
 set before us : Jesus Christ requiring our particular care to take 
 this lesson from Him. And is it not most reasonable ? He the 
 most fair, the most excellent and complete of all men, and yet the 
 most humble ! He more than a man, who yet willingly became, 
 in some sort, less than a man, as it is expressed, Psal. xxii. 6, a 
 
300 LEIGHTON'S SELECT WORKS. 
 
 worm and no man. And when Majesty itself emptied itself, and 
 descended so low, shall a worm swell and be high-conceited 1 
 
 Then, consider, it was for us He humbled Himself, to expiate 
 our pride ; and therefore it is evidently the more just that we fol- 
 low a pattern which is both so great in itself, and doth so nearly 
 concern us. O humility, the virtue of Christ, (that which he so 
 peculiarly espoused,) how dost thou confound the vanity of our 
 pride ! 
 
 2. Consider the safety of Grace under this clothing ; it is that 
 which keeps it unexposed to a thousand hazards. Humility doth 
 Grace no prejudice in covering it, but indeed shelters it from vio- 
 lence and wrong : therefore they do justly call it co?iservatrix vir- 
 tutum, the preserver of graces; and one says well, " Thl't he who 
 carries other graces without humility, carries a precious powder in 
 the wind without a cover." 
 
 3. Consider the increase of grace by it, as here expressed; the 
 perfect enmity of God against pride, and His bounty towards hu- 
 mility. He, resisteth the proud, and giveth grace to the humble. 
 
 God resistelh the proud, singles it out for His grand enemy, and 
 sets Himself in battle array against it: so the word is. It breaks 
 the ranks of men in which He hath set them, when they are not 
 subject, as the word is before ; yea, Pride not only breaks rank, 
 but rises up in rebellion against God, and doth what it can to de- 
 throne him and usurp His place : therefore he orders His forces 
 against it. And to be sure, if God be able to make his party good, 
 Pride shall not escape ruin. He will break it, and bring it low : 
 for He is set upon that purpose, and will not be diverted. 
 
 But he giveth grace, pours it out plentifully upon humble 
 hearts. His sweet dews snd showers of grace, slide off the moun- 
 tains of pride, and fall on the low valleys of humble hearts, and 
 make them pleasant and fertile. The swelling heart, puffed up 
 with a fancy of fulness, hath no room for grace. It is lifted up, 
 is not hallowed and fitted to receive and contain the graces that 
 descend from above. And again, as the humble heart is most ca* 
 pacious, and, as being emptied and hallowed, can hold most, so it 
 is the most thankful, acknowledges all as received, while the proud 
 cries out that all is his own. The return of glory that is due from 
 Grace, comes most freely and plentifully from an humble heart : 
 God delights to enrich it with grace, and it delights to return Him 
 glory. The more He bestows on it, the more it desires to honor 
 Him with all ; and the more it doth so, the more readily he be- 
 stows still more upon it ; and this is the sweet intercourse betwixt 
 God and the humble soul This is the noble ambition of humility, 
 in respect whereof all the aspirings of pride are low and base. 
 When all is reckoned, the lowliest mind is truly the highest ; and 
 these two agree so well, that the more lowly it is, it is thus the 
 higher ; and the higher thus, it is still the more lowly. 
 
COMMENTARY ON PETER. 301 
 
 Oh, my brethren, want of this is a great cause of all our wants* 
 Why should our God bestow on us what we would bestow on our 
 idol, self? Or, if not to idolize thyself, yet to idolize the thing, 
 the gift that Grace bestowed, to fetch thy believing and comforts 
 from that, which is to put it in His place who gave, and to make 
 Baal of it, as some would render Hosea, ii. 8.* Now He will 
 not furnish thee thus to His own prejudice therein. Seek, there- 
 fore, to have thy heart on a high design, seeking grace still, not 
 to rest in any gift, nor to grow vain and regardless of Him upon 
 it. If we had but this fixed with us What gift or grace I seek, 
 what comfort I seek, it shall be no sooner mine, but it shall be all 
 Thine again, and myself with it; I desire nothing from Thee, but 
 that it may come back to Thee, and draw me with it unto Thee ; 
 this is all my end, and all my desire : the request thus presented 
 would not come back so often unanswered. 
 
 This is the only way to grow quickly rich : come still poor to 
 Him who hath enough ever to enrich thee, and desire of His riches, 
 not for thyself, but for Him. Mind entirely His glory in all thou 
 hast and seekest to have. What thou hast, use so, and what thou 
 wantest, vow that thou wilt use it so : let it be His in thy purpose, 
 even before it be thine in possession, as Hannah did in her suit 
 for a son ; 1 Sam. i. 11; and thou shall obtain it as she did. And 
 then, as she was, be thou faithful in the performance : Him whom 
 I received, (says she) 6y petition, I have returned to the Lord. 
 
 It is undoubtedly the secret pride and selfishness of our hearts, 
 that obstruct much of the bounty of God's hand in the measure of 
 our graces, and the sweet embraces of His love, which we should 
 otherwise find. The more that we let go of ourselves, still the 
 more should we receive of Himself. Oh, foolish we, who refuse 
 so blessed an exchange ! 
 
 To this humility, as in these words it is taken in the notion of 
 our inward thoughts touching ourselves, and our carriage in re- 
 lation to others, the Apostle joins the utter humility in relation to 
 God ; being indeed the different actings of one and the same 
 grace, and inseparably connected each with the other. 
 
 SUBMISSION. 
 
 Humble yourselves, therefore, under the mighty hand of God, that He may 
 exalt you in due time. 
 
 This is pressed by a reason both of equity and necessity, in that 
 word, The mighty hand of God. He is Sovereign Lord of all, 
 and all things do obeisance to Him ; therefore, it is just, that you 
 His people, professing loyalty and obedience to Him, be most sub- 
 missive and humble in your subjection to Him in all things 
 
 * The words Gnasu Lebegnol, which we render which they prepared for Baal, may 
 as the margin notes, be translated wherewith they made Baal. (Dr. Doddridge.) 
 
 26 
 
302 LEIGHTON'S SELECT WORKS. 
 
 Again, mark the necessity , His mighty hand : there is no striving, 
 it is a vain thing to flinch and struggle, for He doth what He will. 
 And His hand is so mighty, that the greatest power of the crea- 
 ture is nothing to it. Yea, it is all indeed derived from Him, and 
 therefore cannot do any whit against Him. If thou wilt not yield, 
 thou must yield : if thou wilt not be led, thou shalt be pulled and 
 drawn. Therefore, submission is your only course. 
 
 A third reason by which this duty is pressed, is that of utility, 
 or the certain advantage of it. As there is nothing to be gained, 
 yea, rather, as you are certainly ruined by reluctance, so this hum- 
 ble submission is the only way to gain your point. What would 
 you have under any affliction, but be delivered, and raised up? 
 Thus alone can you attain that : Humble^ our selves, and He shall 
 raise you up in due time. 
 
 This is the end why He humbles you : He lays weights upon 
 you, that you may be depressed. Now, when this end is gained, 
 that you are willingly so, then the weights are taken off, and you 
 are lifted up by His gracious hand. Otherwise, it is not enough, 
 that he hath humbled you by His hand, unless you humble your- 
 selves, under His hand. Many have had great and many pres- 
 sures, one affliction after another, and been humbled, and yet not 
 made humble, as they commonly express the difference : humbled 
 by force in regard of their outward condition, but not humbled in 
 their inward temper ; and therefore, as soon as the weight is off, 
 like heaps of wool, they rise up again, and grow as big as they 
 were. 
 
 If we would consider this in our particular trials, and aim at 
 this deportment, it were our wisdom. Are they not mad, who, 
 under any stroke, quarrel or struggle against God ? What gain 
 your children thus at your hands, but more blows? Nor is this 
 only an unseemly and unhappy way, openly to resist and strive, 
 but even secretly to fret and grumble ; for He hears the least 
 whispering of the heart, and looks most how that behaves itself 
 under His hand. Oh, humble acceptance of His chastisement, is 
 our duty and our peace ; that which gains most on the heart of 
 our Father, and makes the rod fall soonest out of His hand. 
 
 And not only should we learn this in our outward things, but in 
 our spiritual condition, as the thing the Lord is much pleased with 
 in His children. There is a stubbornness and fretting of heart 
 concerning our souls, that arises from pride and the untamedness 
 of our nature ; and yet some take a pleasure in it, touching the 
 matter of comfort and assurance, if it be withheld. Or,, (which 
 they take more liberty in,) if it be sanctification and victory over 
 sin they seek, and yet find little or no success, but the Lord hold- 
 ing them under in these, they then vex themselves, and wax more 
 discontented, and nothing pleases them : as peevish children, upon 
 the refusal of somewhat they would have, take displeasure, and make 
 
COMMENTARY ON PETER. 303 
 
 no account of the daily provision made for them, and all the other 
 benefits they have by the care and love of their parents. This is a 
 folly very unbeseeming the children that are the children of wisdom , 
 and should walk as such ; and till they learn more humble respect 
 for their Father's will, they are still the larther off from their pur- 
 pose. Were they once brought to submit the matter, and give Him 
 heartily His will, He would readily give them theirs, as far as it 
 were for their good : as you say to your children, of anything they 
 are too stiff and earnest in, and make a noise for, " Cry not for it, 
 and you shall have it." 
 
 And this is the thing we observe not, that the Lord often by His 
 delays, is aiming at this ; and were this done, we cannot think 
 how graciously lie would deal with us. His gracious design is, 
 to make much room for grace by much humbling : especially in 
 some spirits which need much trying, or when He means much to 
 enable for some singular service. And thus, the time is not lost, 
 as we are apt to imagine, but it furthers our end, while we think the 
 contrary. It is necessary time and pains that are given to the un- 
 ballasting of a ship, the casting out of the earth and sand, when 
 it is to be laden with spices. We must be emptied more, if we 
 would have more of that fulness and riches which we are long- 
 ing for. 
 
 So long as we fume and chafe against His way, though it be in 
 our best supplications, we are not in a posture for a favorable an- 
 swer. Would we wring things out of His hand by fretfulness ? 
 That is not the way : no ; but present humble submissive suits : 
 Lord, this is my desire, but Thou art wise and gracious; I refer 
 the matter to Thy will for the thing, and for the measure, and for 
 the time, and all. Were we moulded to this composure, then 
 were mercy near. When He hath gained this, broken our will 
 and tamed our stoutness, then He relents and pities. See Jer. xxx. 
 17, 18. Because they called t/tee an outcast, fyc., thus saith the 
 Lord, behold, 1 will bring again the captivity of Jacob's tents, &c. 
 
 This I would recommend in any estate, the humble folding un- 
 der the Lord's hand, kissing the rod, and falling low before Him; 
 and this is the way to be raised. But there may be someone who 
 thinks he hath tried this awhile, and is still at the same point, hath 
 gained nothing, and he may therefore be ready to fall back to his 
 old repinings; let such a one know that his humbling and com- 
 pliance were not upright ; it was a fit of false, constrained submis- 
 sion, and therefore lasts not ; it was but a tempting of God, instead 
 of submitting to Him. "Oh, will He have a submission? I will 
 try it, but with this reserve, that if after such a time I gain not 
 what I seek, I shall think it is lost, and that I have reason to re- 
 turn to my discontent." Though the man says not thus, yet this 
 meaning is secretly under it. But wouldst thou have it right, it 
 must be without condition, without reserve ; no time, nor anything, 
 
304 LEIGHTON'S SELECT WORKS. 
 
 prescribed : and then He will make his word good, He ivill raise 
 thee up, and that 
 
 In due time. Not thy fancied time, but His own wisely ap- 
 pointed time. Thou thinkest, Now I am sinking ; If He help not 
 now, it will be too late. Yet He sees it otherwise : He can let 
 thee sink still lower, and yet bring thee up again. He doth but 
 stay till the most fit time. Thou canst not see it now, but thou 
 shalt see it, that His chosen time is absolutely best. Godwaiteth 
 to be gracious. Isa. xxx. 18. Doth He wait, and wilt not thou? 
 Oh, the firm belief of His wisdom, power, and goodness, what dif- 
 ficulty will it not surmount ? So then, be humble under His hand. 
 Submit not only thy goods, thy health, thy life, but thy soul. 
 Seek and wait for thy pardon as a condemned rebel, with thy rope 
 about thy neck. Lay thyself low before Him, stoop at His feet, 
 and crave leave to look up, and speak, and say Lord, I am justly 
 under the sentence of death : if I fall under it, Thou art righteous, 
 and I do here acknowledge it; but there is deliverance in Christ, 
 thither I would have recourse : yet, if I be beaten back, and kept 
 out, and faith withheld from me, and I perish, as it were, in view 
 *>f salvation ; if I see the rock, and yet cannot come at it, but 
 drown ; what have I to say ? In this, likewise, thou art righteous. 
 Only, if it seem good unto thee to save the vilest, most wretched 
 of sinners^ and to show great mercy in pardoning so great debts, 
 the higher will be the glory of that mercy. However, here I am 
 resolved to wait, till either Thou gracious]^ receive me, or abso- 
 lutely reject me. If Thou do this, I have not a word to say against 
 it; but because Thou art gracious, I hope, I hope Thou wilt yet 
 have mercy on me. I dare say that the promise in the text be- 
 longs to such a soul, and it shall be raised up in due time. 
 
 And what though most, or all of our life, should pass without 
 much sensible taste even of spiritual comforts, a poor all it is! 
 Let us not over-esteem this moment, and so think too much of our 
 better or worse condition in it, either in temporals, or even in spir- 
 ituals, so far as regards such things as are more arbitrary and ac- 
 cessary to the name of our spiritual life. Provided we can humbly 
 wait for free grace, and depend on the word of promise, we are safe. 
 If the Lord will clearly shine on us, and refresh us, this is much 
 to be desired and prized ; but if He so think fit, what if we should 
 be all our days held at a distance, and under a cloud of wrath ? 
 It is but a moment in His anger ; Psal. xxx. 5. Then follows a 
 life-time in His favor, an endless life-time. It is but weeping (as 
 it there follows) for a night, and joy comes in the morning, that 
 .clearer morning of Eternity, to which no evening succeeds. 
 
COMMENTARY OX F-ETER. 305 
 
 TRUST ix DIVINE PROVIDENCE. 
 Casting all your care on Him, for He careth for you. 
 
 Amongst other spiritual secrets, this is one, and a prime one, 
 the combination of lowliness and boldness, humble confidence: this 
 is the true temper of a child of God towards his great and good 
 Father ; nor can any have it, but they who are indeed His chil- 
 dren, and have within them that spirit of adoption which He sends 
 into their hearts. Gal. iv. C. 
 
 And these two the Apostle here joins together : Humble yowr- 
 selves under the hand of God, and yet Cast your care on Him: 
 upon that same Hand under which you ought to humble yourselves, 
 must you withal cast over your care, all your care j for He careth 
 for you. 
 
 Consider, I. The Nature of this Confidence, Casting all your 
 care on Him. II. The Ground or warrant of it, For He careth 
 for you. 
 
 1. For the Nature of it. Every man hath some desires and 
 purposes that are predominant with him, besides those that relate 
 to the daily exigencies of life with which he is compassed ; and Ki 
 both, according to their importance or his estimate of them, and 
 the difficulties occurring in them, he is naturally carried to be pro- 
 portionally thoughtful and careful in them. Now, the excess and 
 distemper of this care, is one of the great diseases and miseries of 
 man's life. Moral men, perceiving and feeling it, have been tam- 
 pering at the cure, and prescribing after their fashion, but with 
 little success. Some present abatement and allay of the paroxysm 
 or extremity, their rules may reach ; but they never go near the 
 bottom, the cause of the evil, and therefore cannot work a thorough 
 sound cure of it. Something they have spoken, somewhat fitly, 
 of the surpassing of nature's rule and size in the pursuit of super- 
 fluous, needless things ; but, for the unavoidable care of things 
 needful, they know no redress, but refer men entirely to their own 
 industry and diligence. They can tell how little will serve him 
 who seeks no more than what will serve, but how to be provided 
 with that little, or to be assured of it, and freed from troubling 
 care, they cannot tell. 
 
 Now, truly it were a great point, to be well instructed in the 
 former ; and it is necessary for the due practice of the rule here 
 given, touching necessary cares, first to cut off cares unnecessary, 
 to retrench all extravagant, superfluous desires. For, certainly, 
 a great part of the troublous cares of men, relate merely to such 
 things as Have no other necessity in them, than what our disor- 
 dered desires create, nor truly any real good in them, but what 
 our fancy puts upon them. Some are indeed forced to labor hard 
 for their daily bread ; but undoubtedly, a great deal of the sweat 
 and toil of the greatest part of men is about 1 unnecessaries : ad 
 
306 
 
 supervacua sudatur. Such an estate, so much by the year, such 
 a place, so much honor, and esteem, and rank in the world, 
 these are the things that make some slaves to the humors of 
 others, whom they court, and place their dependence on, for these 
 ends ; and those, possibly, to whom they are so enthralled t are them- 
 selves at as little liberty, but captivated to the humors of some 
 others, either above them, or who being below them, may give ac- 
 cession and furtherance to their ends of enrichment, advancement, 
 or popularity. Men who are set on these things, forge necessities 
 to themselves, and make vain things as necessary food and rai- 
 ment, resolving that they will have them, or fall in the chase, 
 being wilfully and unavoidably bent on them. They that will be 
 rich, says the Apostle (1 Tim. vi. 9,) who are resolved on it upon 
 any terms, meet with terms hard enough, they fall into tempta- 
 tion, and a snare, and into many foolish and hurtful lusts, which 
 drown men in destruction and perdition. Drown them : there is 
 no recovering, but still they are plunged deeper and deeper. 
 Foolish lusts; unreasonable, childish desires ; after one bargain, 
 such another, and after one sin, another to make even, and some- 
 what then to keep that whole, and so on without end. If their 
 hearts are set upon purchase and land, still some house or neigh- 
 bor-field, some Nabottis vineyard is in their eyes, and all the rest 
 is nothing without that, which discovers the madness of this hu- 
 mor, this dropsy-thirst. 
 
 And this is the first thing, indeed, to be looked to, that our de- 
 sires and cares be brought to a due compass. And what would 
 we have ? Think we that contentment lies in so much, and no 
 less ? When that is attained, it shall appear as far off as before. 
 When children are at the foot of a high hill, they think it reaches 
 the heavens, and yet, if they were there, they would find them- 
 selves as far off as before, or at least not sensibly nearer. Men 
 think, Oh, had I this, I were well ; and when it is reached, it is 
 but an advanced standing from which to look higher, and spy out 
 for some other thing. 
 
 We are indeed children in this, to think the good of our estate 
 lies in the greatness, and not in the fitness of it for us. He were 
 a fool that would have his clothes so, and think the bigger and 
 longer they were, they would please him the better. And certain- 
 ly, as in apparel, so in place and estate, and all outward things, 
 their good lies not in their greatness, but in their fitness for us. 
 Our Saviohr tells us, expressly, that man's life consisteth not in the 
 abundance of the things he possesseth. Luke xii. 13. Think 
 you that great and rich persons live more content 1 Believe it 
 not. If they will deal freely, they can tell you the contrary ; that 
 there is nothing but a shew in them, and that great estates and 
 places have great grief and cares attending them, as shadows are 
 proportioned to their bodies. And if they have no real crosses, 
 luxury frames troubles to itself; like a variety of dishes corrupt- 
 
COMMENTARY ON PETER. 307 
 
 ing the stomach, and causing variety of diseases. And instead 
 of need, they have fantastic vain discontents that will trouble men 
 as much as greater, be it but this hawk flies not well, or that 
 dog runs not well, to men whose hearts are in those games. 
 
 So then, I say, this is first to be regulated : all childish, vain, 
 needless cares are to be discharged, and, as being unfit to cast on 
 thy God, are to be quite cast out of thy heart. Entertain no care 
 at all but such as thou mayst put into God's hands, and make His 
 on thy behalf; such as He will take off thy hand, and undertake 
 for thee. 
 
 All needful lawful care, and that only, will He receive. So 
 then, rid thyself quite of all that thou canst not take this course 
 with, and then, without scruple, take confidently this course 
 with all the rest. Seek a well-regulated, sober spirit. In the 
 things of this life, be content with food and raiment; not delicates, 
 but food; not ornament, but raiment ; and conclude, that what 
 thy Father carves to thee is best for thee, the fittest measure, for 
 He knows it, and loves thee wisely. This course our Saviour 
 would have thee take, Matt. vi. 31 ; first, to cut off superfluous 
 care, then, to turn over on thy God the care of what is necessary. 
 He will look to that, thou hast Him engaged ; and He can and 
 will give thee beyond that, if He sees it fit. 
 
 Only, this is required of thee, to refer the matter to His discre- 
 tion entirely. Now, in thy thus well-regulated affairs and desires, 
 there is a diligent care and study of thy duty ; this He lays on 
 thee. There is a care of support in the work, and of the success 
 of it; this thou oughtest to lay on Him. Arid so, indeed, all the 
 care is turned off from thee upon Him, even that of duty, which 
 from Him lies on us. We offer our service, but for skill and 
 strength to discharge it, that care we lay on Him, and He allows 
 us to do so; and then, for the event and success, with that we 
 trust Him entirely. And this is the way to walk contentedly and 
 cheerfulfy homewards, leaning and resting all the way on Him, 
 who is both our guide and our strength, who hath us and all our 
 good in His gracious hand. Much zeal for Him, and desire of 
 His glory, minding our duty in relation to that, is the thinij He 
 requires, and while we are bending our whole care to that, He 
 undertakes the care of us and our condition : as that king said to 
 his favorite, when persuading him to fidelity and diligence in his 
 state trust, " Do my affairs, and I will do yours." Such a word 
 directly hath St. Chrysostom : If thou have a concern for the 
 things that are God's, He will also be careful with thee and thine. 
 
 The care of duty thus carried, is sweet and light, doth not cut 
 and divide the mind ; it is united and gathered in God, and rests 
 there, and walks in His hand all the way. He bears the weight 
 of all our works, and works them in us, and for us ; and therein 
 lies our peace, that He ordains for us. Isa. xxvi. 12. If thou. 
 
308 LEIGHTON'S SELECT WORKS. 
 
 wouldst shake off the yoke of obedience, thou art likewise to be 
 shaken off thyself; but if, in humble diligence in the ways of God, 
 thou walk on in His strength, 'there is nothing that concerns thee 
 and thy work, but He will take the charge and care of, thyself 
 and all thine interests. Art thou troubled with fears, enemies, 
 and snares? Untrouble thyself of that, for He is with thee. He 
 hath promised to lead thee in a straight and safe path, Psal. xxvii. 
 11 ; and to rebuke all thine enemies, to subdue thine iniquities 
 for thee, Micah vii. 19 ; and to fight against those that fight 
 against thee, Psal. xxxv. 1. No weapon formed against thee shall 
 prosper , Isa. liv. 17 ; yea, when thou passest through the water, 
 and through the fire, He will be with thee, Isa. xliii. 2. Doth thine 
 own weakness discourage thee? Hath He not engaged for that 
 too? So lay over that care upon Him. Hath He not spoken of 
 strengthening the weak hands and feeble knees, and said, that the 
 lame shall leap as an hart ? Isa. xxxv. 3, 6. And though there 
 is nothing in thyself but unrighteousness and weakness, yet there 
 is in Him for thee, righteousness and strength, Isa. xlv. 24, 
 righteousness, to express the abundance of righteousness. When 
 thou art ready to faint, a look to Him will revive thee ; a believing 
 look draws in of His strength to thy soul, and renews it. Isa. xl. 
 29. And know, the more tender and weak thou art, the more 
 tender He is over thee, and the more strong will He be in thee. 
 He feeds His fiock like a shepherd, and the weakest He is the 
 most careful of : they are carried in His arms and His bosom, 
 Isa. xl. II, and it is easy for the feeblest to go so. 
 
 And as for the issue and success of thy way, let not that trouble 
 thee at all : that is the care He would have thee wholly disburden 
 -thyself of, and lay entirely upon Him. Do not vex thyself with 
 thinking, how will this and that be, what if this and the other fall 
 out. That is His part wholly, and if thou meddle with it, thou at 
 once displeasest Him, and disquietest thyself. This sin carries 
 the punishment of it close tied to it. If thou wilt be struggling 
 with that which belongs not to thee, and poising at that burden 
 that is not thine, what wonder, yea, I may say, what pity if thou 
 fall under it? Art thou not well served? Is it not just, that if 
 thou wilt do for thyself, and bear for thyself, what thy Lord calls 
 for to bear for thee, thou shouldst feel the weight of it to thy cost? 
 
 But what is the way of this devolving of my burden ? There 
 is a faculty in it that all persons have not : though they would do 
 thus with it, they cannot ; it lies on them, and they are not able 
 to cast it on God. The way is, doubtless, by praying and believ- 
 ing : these are the hands by which the soul can turn over to God 
 what itself cannot bear: all cares, the whole bundle, is most dex- 
 terously transferred thus. Be careful in nothing : Phil. iv. 6. A 
 great word ! Oh, but how shall it be ? Why thus, says he, In all 
 things make your requests known unto God, and in a confident 
 
COMMENTARY ON PETER. 309 
 
 cheerful way, supplication mixed with thanksgiving ; so shall it 
 be the more lively and active to carry forth, and carry up thy 
 cares, and discharge thee of them, and lay them on God. What 
 soever it is that presses thee, go tell thy Father ; put over the 
 matter into His hand, and so thou shalt be freed from that dividing, 
 perplexing care, that the world is full of. 
 
 No more, but when thou art either to do or suffer any thing, 
 when thou art about any purpose or business, go tell God of it, 
 and acquaint Him with it ; yea, burden Him with it, and thou 
 hast done for matter of caring ; no more care, but quiet, sweet 
 diligence in thy duty, and dependence on Him for the carriage of 
 thy matters. And in this prayer, Faith acts : it is a believing re- 
 questing. Ask in faith, not doubting, Jam. i. 6. So thou rollest 
 over all on Him ; that is the very proper working of faith, the 
 carrying the soul, and all its desires, out of itself unto God, as ex- 
 pressed Psal. xxxvi. 5: Rollover on God, make one bundle of all ; 
 roll thy cares, and thyself with them, as one burden, all on thy God. 
 
 Now Faith, to do this, stays itself on the promise. It cannot 
 move but on firm ground, and the promises are its ground ; and 
 for this end is this added, He carethfor thee,. 
 
 This must be established in the heart. 1. The firm belief of 
 the Divine Providence, that all things are managed and ruled by 
 it, and that in the highest power and wisdom ; that there is no 
 breaking of His purposes, nor resisting of His power. The 
 counsel of the Lord standeth for ever, and the thoughts of His 
 heart to all generations. Psal. xxxiii. 11. 2. The belief of His 
 gracious Providence to his own people, that He orders all for 
 their true advantage, and makes all Different lines and ways con- 
 centre in their highest good ; all to meet in that, how opposite 
 soever in appearance. See Rom. viii. 28. 3.' A particular confi- 
 dence of His good-will towards thee, and undertaking for thee. 
 Now, if this be the question, the promise resolves thee : trust 
 Him, and He takes on the trust, and there is no other condition ; 
 cast on Him thy, care, and He takes it on, He cares for thee. 
 His royal word is engaged not to give thee the slrp, if thou do 
 really lay it upon him. Cast thy burden upon the Lord, Psal. Iv. 
 22 ; hand it over, heave it upon Him, and He shall sustain thee; 
 shall bear both, if thou trust him with both, both thee and thy 
 burden : He shall never suffer the righteous to be moved. 
 
 Inf. 1. The children of God have the only sweet life. The 
 world thinks not so, rather looks on them as poor, discontented, 
 lowering creatures ; but it sees not what an uncaring, truly secure 
 life they are called to. While others are turmoiling and wrestling, 
 each with his projects and burdens for himself, and are at length 
 crushed and sinking under them, (for that is the end of all that 
 do for themselves,) the child of God gees free from the pressure 
 of all that concerns him, it being laid over on his God. If he use 
 
310 
 
 his advantage, he is not racked with musings, Oh ! what will 
 become of this and that ; but goes on in the strength of his God 
 as he may, offers up poor, but sincere endeavors to God, and is 
 sure of one thing, that all shall be well. He lays his affairs and 
 himself on God, and so hath no pressing care ; no care but the 
 care of love, how to please, how to honor his Lord. And in this, 
 too, he depends on Him, both for skill and strength ; and touching 
 the success of things, he leaves that as none of his to be burdened 
 with, casts it on God, and since he careth for it, they need not 
 both care, His care alone is sufficient. Hence springs peace, 
 inconceivable peace. Be careful for nothing, but in every thing , 
 by prayer and supplication, with thanksgiving, let your requests 
 be made known unto God. And the peace of God, which passeth 
 all understanding, shall keep your hearts and minds, through 
 Jesus Christ. Phil. iv. 6, 7. 
 
 Inf. 2. But truly, the godly are much wanting to themselves, 
 by not improving this their privilege. They too often forget this 
 their sweet way, and fret themselves to no purpose ; they wrestle 
 with their burdens themselves, and do not entirely and freely roll 
 them over on God. They are surcharged with them, and He calls 
 for them, and yet they will not give them Him, They think to 
 spare Him, but indeed, in this, they disobey, and dishonor, and 
 so grieve Him; and they find the grief return on themselves, and 
 yet cannot learn to be wise. 
 
 Why deal we thus with our God and with our souls, grieving 
 both at once ? Let it never be, that for any outward thing thou 
 perplex thyself, and ravel thy thoughts, as in thickets, with the 
 cares of this life. Oh, hov^ unsuitable are these to a child of 
 God, for whom a life so far more excellent is provided ? Hath 
 He prepared a kingdom for thee, and will He not bestow thy 
 charges in the way to it? Think it not : He knoweth you have 
 need of these things. Matt. vi. 32. Seek not vain things nor 
 great things : for these, it is likely, are not fit for thee ; but seek 
 what is needful and convenient in His judgment, and refer thyself 
 to that. 
 
 Then, as for thy spiritual estate, lay over upon God the care of 
 that too. Be not so much in thorny questionings, doubting and 
 disputing at every step, O^, is this accepted, and that accepted, 
 and, So much deadness ! &/c. ; but apply thyself more simply to 
 thy duty. Lamely as it may be, halt on, and believe that He is 
 gracious and pities thee, and lay the care of bringing thee through 
 upon Him. Lie not complaining and arguing, but up and be 
 doing, and the Lord shall be with thee. 1 Chron. xxii. 16. I am 
 persuaded that many a soal that hath some truth of grace, falls 
 much behind in the progress, by this accustomed way of endless 
 questionings. Men can scarcely be brought to examine and sus- 
 pect their own condition, being carnally secure, and satisfied that 
 
 
COMMENTARY ON PETER. 311 
 
 all is well ; but then, when once they awaken and set to this, they 
 are ready to entangle themselves in it, and neglect their way, by 
 poring on their condition. They will not set cheerfully to any 
 thing, because they want assurances and height of joy ; and this 
 course they take is the way to want it still. Walking humbly 
 and sincerely, and offering at thy duty, and waiting on the Lord, 
 is certainly the better way, and nearer that very purpose of thine ; 
 for He meeteth him that rejoiceth and workcth righteousness, those 
 thai remember Him in His ways, Isa. Ixiv. 5. One thing the 
 Christian should endeavour to obtain, firm belief for the Church: 
 all the care of that must be cast on God, that He mil beautify 
 Ziorij and perform all His word to her. And then think, Do I 
 trust Him for the whole Church, and the great affairs concerning 
 it, and shall I doubt Him for myself, or any thing that concerns 
 me? Do I confide in Him for the steering and guidance of the 
 whole ship, and shall I be peevishly doubting and distrusting 
 about my pack in it? 
 
 Again, when in addition to the present and the past, thou 
 callest in after evils by advance, and art still revolving the dan- 
 gers before, and thy weakness. It is good, indeed, to entertain 
 by these, holy fears and self-distrust ; but by that, be driven in to 
 trust on Him who undertakes for thee, on Him in whom thy 
 strength lies, and be as sure and confident in Him, as thou art, 
 and justly art, distrustful of thyself. 
 
 Further, learn to proscribe nothing. Study entire resignation, 
 for that is thy great duty and thy peace ; that gives up all into the 
 hand of thy Lord, and can it be in a better hand ? First, refer 
 the carving of outward things to Him, heartily and fully. Then, 
 stay not there, but. go higher. If we have renounced the comforts 
 of this world for God, let us add this, renounce even spiritual 
 comforts for Him too. Put all in His will : If I be in light, blessed 
 be Thou ; and if in darkness, even then, blessed be Thou too. As 
 He saith of earthly treasures, Gold is mine, and silver is mine, 
 (and this may satisfy a Christian in those two, to desire no more 
 of them than his Father sees fit to give, knowing that He, having 
 all the mines and treasures of the world at His command, would 
 not pinch and hold short His children, if it were good for them to 
 have more ;) even thus it is in respect to the other, the true 
 riches: Is not the Spirit mine, may God say, and all comforts 
 mine? I have them to bestow, and enough of them. And ought 
 not this to allay thy afflicting care, and to quiet thy repinings, and 
 establish thy heart, in referring it to His disposal, as touching thy 
 comforts and supplies? The whole golden mines of all spiritual 
 comfort and good are His, and the Spirit itself. Then, will He 
 not furnish what is fit for thee, if thou humbly attend on Him, 
 and lay the care of providing for thee upon His wisdom and love? 
 This were the sure way to honor Him with what we have, and 
 
312 
 
 to obtain much of what we have not ; for certainly He deals best 
 with those that do most absolutely refer all to Him. 
 
 Be sober, be vigilant. 
 
 The children of God, if they rightly take their Father's mind, 
 are always disburdened of perplexing carefulness, but never ex- 
 empted from diligent watchfulness. Thus we find here, they are 
 allowed, yea, enjoined, to cast all their care upon their wise and 
 loving Father, and are secured by His care. He takes it well 
 that they lay all over on Him, yea, He takes it not well when they 
 forbear Him, and burden themselves. He hath provided a sweet 
 quiet life for them, could they improve and use it ; a calm and 
 firm condition in all the storms and troubles that are about them ; 
 however things go, to find content, and be careful for nothing. 
 
 Now, upon this, a cainal heart would imagine straight, accord- 
 ing to its sense and inclination, as it desires to have it, so would 
 it dream that it is, that then, a man devolving his care on God, 
 may give up all watch and ward, and needs not apply himself to 
 any kind of duty. But this is the ignorant and perverse mistake, 
 the reasonless reasoning of the flesh. You see these are here 
 joined, not only as agreeable, but indeed inseparable : Cast al 
 your care on Him, for He carethfor you, and withal, Be sober 
 be vigilant. 
 
 And this is the Scripture logic. It is He that worketh in you to 
 will and to do. Phil. ii. 13. Then, would you possibly think, I 
 need not work at all, or, if I do, it may be very easily and securely 
 No : therefore, says the Apostle, because He worketh in you to 
 will and to do, work out your salvation, yea, and do it with fear 
 and trembling ; work you in humble obedience to His command 
 and in dependence on Him who worketh all in you. 
 
 Thus, here. Cast your care on Him, not that you may be the 
 more free to take your own pleasure and slothful ease, but, on the 
 contrary, that you may be the more active and apt to watch 
 being freed from the burden of vexing carefulness, which woulc 
 press and incumber you, you are the more nimble, as one eased o 
 a load, to walk, and work, and watch as becomes a Christian 
 And for this very purpose is that burden taken off from you, that 
 you may be more able and disposed for every duty that is laic 
 upon you. 
 
 Observe these two as connected, and thence gather, First, 
 There is no right believing without diligence and watchfulness 
 joined with it. That slothful reliance of most souls on blinc 
 thoughts of mercy will undo them : their faith is a dead faith, 
 and a deadly faith ; they are perishing and will not consider it* 
 Such persons do not duly cast their care on God for their souls, 
 for indeed they have no such care. Secondly, There is no right 
 diligence without believing. 
 
COMMENTARY ON PETER. 313 
 
 There is, as in other affairs, so, even in spiritual things, an 
 anxious perplexing care, which is a distemper and disturbance to 
 the soul : it seems to have a heat of zeal and affection in it, but 
 is, indeed, not the natural right heat that is healthful, and enables 
 for action, but a diseased, feverish heat, that puts all out of frame, 
 and unfits for duty. It seems to stir and further, but indeed it 
 hinders, and does not hasten us, but so as to make us stumble : as 
 if there was one behind a man, driving and thrusting him forward, 
 and not suffering him to set and order his steps in his course, this 
 were the ready way, instead of advancing him, to weary him, and 
 possibly give him a fall. 
 
 Such is the distrustful care that many have in their spiritual 
 course : they raise a hundred questions about the way of their 
 performances, and their acceptance, and their estate, and the 
 issue of their endeavors. Indeed, we should endeavor to do all 
 by our rule, and to walk exactly, and examine our ways; espe- 
 cially in holy things, to seek some insight and faculty in their 
 performance, suiting their nature and end, and His greatness and 
 purity whom we worship. This should be minded diligently, and 
 yet calmly and composedly ; for diffident doublings do retard and 
 disorder all. But quiet stayedness of heart on God, dependence 
 on Him, on His strength for performance, and His free love in 
 Christ for acceptance, this makes the work go kindly and sweetly 
 on, makes it pleasing to God, and refreshing to thy soul. 
 
 Inf. Certainly, thou art a vexation to thyself, and displeasest 
 thy Lord, when thou art questioning whether thou shalt go on or 
 not, from finding in thy service so much deadness and hardness; 
 thinking, therefore, that it were as good to do nothing, that thou 
 dost but dishonor Him in all. Now, thou considerest not, that 
 in these very thoughts thou dost more wrong and dishonor Him 
 than in thy worst services ; for thou callest in question His lenity 
 and goodness, takest Him for a rigorous exactor, yea, representest 
 Him to thyself as a hard master, who is the most gentle and 
 gracious of all masters. Do not use Him so. Indeed, thou 
 oughtest to take heed to tJiyfoot, to see how thy heart is affected 
 in His worship. Keep and watch it as thou canst, but in doing 
 so, or in endeavoring to do, however thou find it, do not think 
 He will use rigors with thee ; but the more thou observest thine 
 own miscarriages towards Him, the less severely will He observe 
 them. To think otherwise, to fret and repine that thy heart is 
 not to His mind, nor indeed to thine own, to go on in a discon- 
 tented impatience, this is certainly not the commanded watchful* 
 ness, but that forbidden carefulness. 
 
 Be Sober.] This we have formerly spoken of, the Apostle 
 
 having formerly exhorted to it once and again in this Epistle. It 
 
 were easy to entertain men's minds with new discourse, if our 
 
 task were rather to please than to profit ; for there be many things 
 
 27 
 
314 LEIGHTON'S SELECT WORKS. 
 
 which, with little labor, might be brought forth as new and 
 strange to ordinary hearers. But there be a few things which 
 chiefly concern us to know and practise, and these are to be more 
 frequently represented and pressed. This Apostle, and other 
 inspired writers, drew from too full a spring to be ebb of matter ; 
 but they rather chose profitable iterations, than unprofitable varie- 
 ty ; and so ought we. 
 
 This Sobriety is not only temperance in meat and drink, but in 
 all things that concern the flesh. Even that of diet is, though 
 not all, yet a very considerable part of it ; and this not only hath 
 implied in it, that one exceed not in the quantity or quality, but 
 even requires a regulating of ourselves in the manner of using our 
 repast ; that as we are not to make careful and studious provision, 
 or to take up our thoughts how to please our palate, so, even in 
 the use of sober, mean diet, we endeavor the mortifying of our 
 flesh, riot to eat and drink merely to please ourselves, or to satisfy 
 our natural desire, but for God ; even to propound this in our sitting 
 down to it, in obedience to Him ; to use these helps of life, and 
 the life itself, to be spent in His obedience, and in endeavoring 
 to advance His glory. 
 
 It is a most shameful idol, a dunghill-god indeed, to serve the 
 belly, and to delight in feastings, or in our ordinary repast, laying 
 the reins loose on our appetite to take its own career. And yet, 
 in this, men most commonly offend, even persons that are not 
 notably intemperate, neither gluttonous nor drunken, and yet, I 
 say, have not that holy, retained, bridled way of using their 
 repast, with an eye upon a higher end. 
 
 But this Sobriety, in its ample sense, binds not only that sense 
 of lust, but all the rest in the use of their several delights, yea, 
 and in the whole man, all the affections of the soul, in relation to 
 this world, and the things of it : we are to be in it as weaned from 
 it, and raised above it in the bent of our minds ; to use it as if 
 we used it not. 1 Cor. vii. 31. 
 
 This we speak and hear of, but do not apply ourselves really to 
 this rule. Each hath some trifle or earthly vanity, one or more, 
 but especially some choice one, that he cannot be taken off from ; 
 as children readily have some toy that they set more by than the 
 rest. We have childish hearts cleaving to vanity ; one hankering 
 after some preferment, another after some estate, lands, or houses, 
 or money. And we are drunk in the pursuit of these, so that 
 when our hearts should be fixed on Divine exercises, they cannot 
 stand, but reel to and fro, or stumble down and fall asleep, roving 
 after those thoughts of that which we affect, staggering ever and 
 anon, or else, so plunged in them all the time, that we are as 
 asleep in them. 
 
 Therefore, these two are here, and ordinarily, joined, Be sober 
 and watchful Glutting ourselves either with the delights, or 
 
COMMENTARY ON PETER. 315 
 
 with the desires and cares of earth, makes us sleepy : the fumes 
 that arise from them surcharge us, and cast us into a deep sleep, 
 a secure unminding of God and of ourselves, the interest of our 
 immortal souls. 
 
 The pleasures of sense are too gross for the Divine soul. 
 Divine, I call it, for so by original it is ; but we abase it, and make 
 it flesh by those gross earthly things, and make it unfit to rise 
 heavenwards. As insobriety, intemperance in diet, prejudices, 
 the very natural spirits, making them dull, clogs their passage, 
 and makes them move as a coach in a miry way, thus doth all in- 
 ordinate use and love of inferior things : it makes the soul of a 
 low, heavy constitution, so that it cannot move freely in any thing 
 that is spiritual. Yea, where there is some truth of grace, yet it 
 is obstrucled and dulled by taking in too much of the world, and 
 feeding on it ; which is no more proper for the finest part of the 
 man, for the soul, than the coarse ploughman's diet is for delicate, 
 tender bodies of higher breeding ; yea, the disproportion is far 
 greater. 
 
 If, then, you would have free spirits for spiritual things, keep 
 them at a spare diet in all things temporal. Let not out your 
 hearts to any thing here below. Learn to delight in God, and 
 seek to taste of His transcendent sweetness : that will perfectly 
 disrelish all lower delights. So your sobriety in abstaining from 
 them shall be still further recompensed with more enjoyment of 
 God, and you shall not lose pleasure by denying yourself the 
 pleasures of earth, but shall change them for those that are un- 
 speakably better and purer in their stead. He shall communicate 
 Himself unto you, the light of whose countenance feeds and satis- 
 fies the glorified spirits that are about His throne. 
 
 Be vigilant.'] This watchfulness, joined with sobriety, extends 
 to all the estates and ways of a Christian, being surrounded with 
 hazards and snares. He that despiseth His way shall die, says 
 Solomon, Prov. xix. 16. The most do thus walk atiandom : they 
 give attendance on public worship, and have some customary way 
 of private prayer, but do not further regard how they walk, what 
 is their carriage all the day long, what they speak, how they are 
 in company, and how alone, which way their hearts go early and 
 late, what it is that steals away most of their affection from God. 
 
 Oh, my beloved, did we know our continual danger, it would 
 shake us out of this miserable dead security that possesses us. 
 We think not on it, but there are snares laid for us all the way, 
 in every path we walk in, and every step of it ; in our meat and 
 drink ; in our calling and labor ; in our house at home ; in our 
 journeying abroad ; yea, even in God's house, and in our spiritual 
 exercises, both there and in private. Knew we, or at least, con- 
 sidered we this, we should choose our steps more exactly, and 
 look to our ways, to our words, to our thoughts, which truly, 
 
3116 LEIGHTON'S SELECT WORKS. 
 
 whatsoever noise we make, we really do not. Ponder the path of 
 thy feet, says Solomon ; and before that, Let thine eyes look right 
 on, and let thine 'eyelids look straight before t/iee. And further, 
 Put away afroward mouth, and perverse lips put far from thee. 
 But, first of all, as the main reason and spring of all, Keep thy 
 heart with all diligence, or above all keeping, for out of it are the 
 issues of life. Prov. iv. 23 26. 
 
 Because your adversary the devil, as a roaring lion, walketh about, seeking 
 whom he may de\our. 
 
 An alarm to watchfulness is here given, from the watchfulness 
 of our grand Adversary. There be other two usually ranked with 
 him, as the leading enemies of our souls, the World and our own 
 flesh ; but here, he is expressly named, who commands in chief, 
 and orders and manages the war, using the service of the other 
 two against us, as prime officers, under which most of the forces 
 of particular temptations are ranked. Some others there be which 
 he immediately commands and leads on himself, a -regiment of his 
 own, some spiritual temptations. 
 
 And we have need to be put in mind of the hostility and prac- 
 tices of Satan against us ; for if the most were put to it, they 
 would be forced to confess that they very seldom think on their 
 spiritual danger from this hand. As we keep loose guard against 
 the allurements of the world, and of our own corruption, so we 
 watch not against the .devices of Satan, but go on by guess, and 
 suspect nothing and so are easily a prey to all. 
 
 The least enemy being despised and neglected, as men observe, 
 proves often too great. The smallest appearances of evil, the least 
 things that may prejudice our spiritual good, while we make no 
 reckoning of them, may do us great mischief. Our not consider- 
 ing them makes them become considerable, especially being un- 
 der the command of a vigilant and skilful leader, who knows how 
 to improve advantages. Therefore, in things which we many 
 times account petty, and not worthy our notice as having any evil 
 in them, we should learn to suspect the address of this adversary, 
 who usually hides himself, and couches under some covert, till 
 he may appear irresistible, and seize on us ; and then, indeed, he 
 roars. 
 
 And this seeding the destruction of souls is, you see, marked 
 as all his work. The prey he hunts is souls, that they may be as 
 miserable as himself. Therefore he is justly called our adversary, 
 the enemy of holiness and of our souls ; first tempting to sin, and 
 then accusing for sin, as his name here imports ; appearing against 
 us upon the advantages he hath gained. He studies our nature, 
 and fits his temptations to it ; knows the prevalency of lust, or 
 earthliness, or that great and most general evil of pride, so like him- 
 
COMMENTARY ON PETER. 317 
 
 self, and that is his throne in the heart. Sometimes he boweth 
 down, as it is said of the lion, Psal. x. 9 ; he waits his opportunity 
 craftily, and then assaults fiercely. And the children of God find 
 sometimes so much violence in his temptations, that they surprise 
 them ; such horrid thoughts cast in as poisoned arrows, or fiery 
 darts, as the Apostle speaks, Eph. vi. 16. And this his enmity, 
 though it is against man in general, yet is most enraged against 
 the children of God. He goes about and spies where they are 
 weakest, and amongst them, directs his attacks most against those 
 who are most advanced in holiness, and nearest unto God. They 
 were once under his power, and now being escaped from him, he 
 pursues them, as Pharaoh did the Israelites, with all his forces, 
 raging and roaring after them, as a prey that was once in his den, 
 and under his paw, and now is rescued. 
 
 The resemblance hath in it, his strength, his diligence, and his 
 cruelty. His strength, a lion ; his diligence, going about and 
 seeking ; his cruelty, roaring, and seeking to devour. 
 
 Inf. Is it not most reasonable hence to press watchfulness ; to 
 keep continual watch, to see what comes in, and what goes out; 
 to try what is under every ofTer of the world, every motion of our 
 own natural hearts, whether there be not some treachery, some 
 secret intelligence or not? Especially after a time of some 
 special seasons of grace, and some special new supplies of grace, 
 received in such seasons, (as after the holy sacrament,) then will 
 he set on most eagerly, when he knows of the richest booty. The 
 pirates that let the ships pass as they go by empty, watch them 
 well when they return richly laden : so doth this great Pirate. Did 
 he not assault our Saviour straight after His baptism? Matt. iv. 3. 
 
 And, that we may watch, it concerns us to be sober. The in- 
 struction is military : a drunken soldier is not fit to be on the 
 watch. This, most of us are, with our several fancies and vanities, 
 and so exposed to this Adversary. And when we have gained 
 some advantage in a conflict, or when the enemy seems to retire 
 and be gone, yet, even then, are we to be watchful, yea, then es- 
 pecially. How many, presuming on false safeties that way, and sit- 
 ting down to carouse, or lying down to sleep, have been re-as- 
 saulted and cut off! Invadunt urbem somno vinoque sepultam. 
 Oh, beware when" you think yourselves most safe ! That very 
 thought makes you least safe. Keep always your spirits free from 
 surcharges, and lavish profusion upon the world ; keep from ap- 
 plying your hearts to anything in it, sitting down to it. Oh ! no. 
 Be like Gideon's army, fit to follow God, and to be victorious in 
 Him, not lying down to drink, but taking of it only as for neces- 
 sity, in passing. Take our Saviour's own word, Take keed lest at 
 any time your hearts be surcharged with surfeitings and drunken- 
 ness, and the cares of this life. Luke xxi. 34. These will over- 
 charge you and make you drunk, and cast you asleep. 
 27 
 
318 LEIGHTOiVs SELECT WORKS. 
 
 Oh, mind your work, and your warfare always, more than your 
 ease and pleasure ! Seek it not here ; your rest is not here. Oh, 
 poor short rest, if it were ! But follow the Lord Jesus through 
 conflicts and sufferings. A little while, and you shall have certain 
 victory, and after it everlasting triumph, rest and pleasure, and a 
 feast that shall not end, where there is no danger either of 
 surfeiting or of wearying, but pure and perpetual delight. In this 
 persuasion, you should be abstinent and watchful, and endure hard- 
 ship, as good soldiers of Jesus Christ, as the Apostle speaks, 2 
 Tim. xi. 4, not entangling yourselves with the of airs of this life, 
 and thus be ready for encounters. Stand watching, and, if you 
 be assaulted, resist. 
 
 Steadfastness of Faith. 
 
 Whom resist, steadfast in the faith.} To watchfulness courage 
 should be joined. He that watches and yields, seems rather to 
 watch to receive, than resist the enemy. 
 
 And this resistance should be continued even against multiplied 
 assaults; for thou hast to deal with an enemy that will not easily 
 give over, but will try several ways, and will redouble his onsets ; 
 sometimes very thick, to weary thee out,, sometimes after a little 
 forbearance interposed, to catch thee unawares, when he is not 
 expected. But in all, faint not, but be steadfast in thy resistance. 
 
 This is easily said, say you, but how may it be ? How shall I 
 be able so to do? Thus : 
 
 Steadfast in the faith} The most of men are under the power 
 of one of these two ev^ls, security or distrust ; and out of the one 
 we readily fall into the other. Therefore the Apostle frames his 
 exhortations, and the arguments in support of it, in opposition to 
 both these ; first, against security in the former verse, Be sober 
 and watch, and presses that by the proper argument of great and 
 continuing danger ; here against distrust, Whom resist, steadfast 
 in the faith, and he adds an encouraging consideration of the 
 common condition of the children of God in the world. Knowing 
 that the same afflictions are accomplished in your brethren. 
 
 Steadfast or solid by faith} This is absolutely necessary for 
 resistance. A man cannot fight upon a quagmire ; there is no stand- 
 ing out without a standing, some firm ground to tread upon ; and 
 this Faith alone furnishes. It lifts the soul up to the firm advanced 
 ground of the promises, and fastens it there; and there it is sure, 
 even as Mount Zion, that cannot be removed. He says not, steadfast 
 by your own resolutions and purposes, but steadfast by faith. The 
 power of God, by faith becomes ours ; for that is contained and en- 
 gaged in the word of promise. Faith lays hold there, and there finds 
 Almighty strength. And this is our victory, says the Apostle St. 
 John, whereby we overcome the world, even our faith. 1 John v. 4. 
 
COMMENTARY ON PETER. 319 
 
 So faith is our victory, whereby we overcome the prince of this 
 world. Whom resist, steadfast in the faith. And, universally, 
 all difficulties, and all enemies, are overcome by faith. Faith 
 sets the stronger Lion of the tribe of Judah, against this roaring 
 lion of the bottomless pit ; that delivering Lion, against this de- 
 vouring lion. 
 
 When the soul is surrounded with enemies on all hands, so that 
 there is no way of escape, Faith flies above them, and carries up 
 the soul to take refuge in Christ, and is there safe. That is the 
 power of Faith ; it sets a soul in Christ, and there it looks down 
 upon all temptations as at the bottom of the rock, breaking them- 
 selves into foam. When the floods of temptation rise and gather, 
 so great and so many, that the soul is even ready to be swallowed 
 up, then, by faith, it says, Lord Jesus, thoti art my strength, I 
 look to thee for deliverance; now appear for my help! And thus 
 it overcomes. The guilt of sin is answered by His blood, the 
 power of sin is conquered by His Spirit ; and afflictions that arise 
 are nothing to these ; His love and gracious presence make them 
 sweet and easy. 
 
 We mistake, if we think to do anything, or to be anything with- 
 out Him ; and we mistake again, if we think anything too hard to 
 be done or suffered with Him. Without me ye can do nothing, 
 says He, John xv. 5 ; and / am able to do all things, says the 
 Apostle, or can all things, (so the word is) through Christ that 
 strengthens me. Phil. iv. 13. All things! Oh, that is a big 
 word, yet it is a true word ; and thus made good through Christ 
 empowering me ; that frees it both from falsehood and vanity. An 
 humble confidence, for it is not in himself, but in Christ ; and this 
 boasting is good. My soul shall make her boast in God, says 
 David, Psal. xxxiv. 2. Oh, they alone have warrant to boast and 
 to triumph, even before the victory, who do it in this style ! Such 
 may give a challenge to all the world, to all adverse powers of 
 Earth and Hell, as the Apostle doth in his own and every believer's 
 name, Rom. viii. 35, 38 : Who shall separate us from the love of 
 Christ 1 &/c. See the victory recorded in this same way, Apoc. 
 xii. 11 : And they overcame him but how? by the blood of the 
 Lamb, and by the word of their testimony. That Blood, and the 
 word of their testimony, believing that word concerning that Blood, 
 these are the strength and victory of a Christian. 
 
 Inf. Although, then, thou seest thyself the most witless and 
 weak, and findest thyself nothing but a prey to the powers of dark- 
 ness, yet know that, by believing, the wisdom and strength of 
 Christ are thine. Thou art and oughtest to find thyself, all weak- 
 ness ; but he is all strength, Almightiness itself. Learn to apply 
 His victory, and so it is thine. Be strong how? In Him, and 
 the power of His might. But thou wilt say, I am often foiled, yea, 
 I cannot find that I prevail at all against mine enemies, but they 
 
320 LEIGHTON'S SELECT WORKS 
 
 still against me. Yet rely on Him : He can turn the chase in an 
 instant. Still cleave to Him. When the whole powers of thy 
 soul are, as it were, scattered and routed, rally them by believing. 
 Draw thou but unto the standard of Jesus Christ, and the day 
 shall be thine ; for victory follows that standard, and cannot be 
 severed from it. Yea, though thou find the smart of divers strokes, 
 yet, think that often a wounded soldier, hath won the day. Be- 
 lieve, and it shall be so with thee. 
 
 And remember that thy defeats, through the wisdom and love 
 of thy God, may be ordered to advance the victory ; to put courage 
 and holy anger into thee against thine enemies ; to humble thee, 
 and drive thee from thine own imagined strength, to make use of 
 His real strength. And be not hasty ; think not at the very first to 
 conquer. Many a hard conflict must thou resolve upon, and often 
 shalt thou be brought very low, almost to a desperate point to thy 
 sense, past recovery ; then it is His time to step in, even in the 
 midst of their prevailing. Let God but arise, and His enemies 
 shall be scattered. Psal Ixviii. 1. Thus the Church hath found it 
 in her greatest extremities, and thus likewise the believing soul. 
 
 Knowing that the same afflictions are accomplished in your 
 brethren that are in the world.~\ There is one thing that much 
 troubles the patience, and weakens the faith, of some Christians; 
 they are ready to think there is no one, yea that there never was 
 any one beloved of God, in such a condition as theirs. Thus 
 sometimes they swell even their outward trials in imagination, but 
 oftener their inward ones, which are most heavy and pressing to 
 themselves, and the parallel of them in others least discernable by 
 them. Therefore the Apostle St. Paul breaks this conceit, 1 Cor. 
 x. 13. No temptation hath taken you, but such as is common to 
 men. And here is the same truth The same afflictions are accom- 
 plished in your brethren. 
 
 But we had rather hear of ease, and cannot, after all that is 
 said, bring our hearts to comply with this, that temptations and 
 troubles are the saints' portion here, and that this is the royal way 
 to the Kingdom. Our King led in it, and all His followers go the 
 same way ; and besides the happy end of it, is it not sweet, even 
 for this, simply, because He went in it? Yet, this is the truth, 
 and, taken altogether, is a most conformable truth : the whole 
 brotherhood, all our brethren, go in it, and our Eldest Brother 
 went first. 
 
 PERSEVERANCE AND PROGRESS IN GRACE. 
 
 But the God of all grace who hath called us unto His eternal joy by Christ 
 Jesus, after that ye have suffered a while, make you perfect, stablish, 
 strengthen, yettle you. 
 
 His divine doctrine and exhortations, the Apostle closes with 
 prayer, as we follow this rule in public after the word preached. 
 
COMMENTARY ON PETER. 321 
 
 So St. Paul frequently did, and so Christ himself, John xvii., after 
 that sermon in the preceding chapters. It were well if both min- 
 isters and people would follow the same way more in private, each 
 for themselves, and each for the other. The want of this is mainly 
 the thing that makes our preaching and hearing so barren and 
 fruitless. The ministers of the Gospel should indeed be as the 
 angels of God, going betwixt Him and His people ; not only 
 bringing down useful instructions from God to them, but putting 
 up earnest supplications to God for them. In the tenth chapter 
 of St. Luke, the Disciples are sent forth and appointed to preach ; 
 and in the eleventh, we have them desiring to be taught to pray ; 
 Lord teach us to pray. And without this, there can be little an- 
 swer or success in the other ; little springing up of this seed, 
 though ministers sow it plentifully in preaching, unless they se- 
 cretly water it with their prayers and their tears. 
 
 And people, truly, should keep some correspondence in this 
 duty, and that, if other obligation will not persuade, even for their 
 own advantage ; for it returns unto them with abundant interest. 
 If much of the Spirit be poured forth on ministers, are they not 
 the more able to unfold the spiritual mysteries of the Gospel, and 
 to build up their people in the knowledge of them 1 Oh, that 
 both of us were more abundant in this rich and sweet exercise ! 
 
 But the God of all grace, who hath called us to eternal glory 
 by Christ Jesus.] This prayer suits the Apostle St. Paul's word, 
 in his] direction to the Philippians (ch. iv. v. G) ; it is supplica- 
 tion with thanksgiving, prayer with praise. In the prayer or 
 petition, consider, 1st, the matter, and 2ndly, the style. 
 
 The matter, or thing requested, is expressed in divers brief 
 words, Make you perfect, stablish, strengthen, settle you ; which, 
 though they be much of the same sense, yet are not superfluously 
 multiplied, for they carry both the great importance of the tiling, 
 and the earnest desire in asking it. And though it be a littlo 
 light and unsolid, to frame a different sense to each of them, (nor 
 are any of the ways that such interpreters have taken in it, very 
 satisfactory to any discerning judgment ;) yet I conceive they are 
 not altogether without some profitable difference. The first 
 [Perfect,] implies, more clearly than the rest, their advancement 
 in victory over their remaining corruptions and infirmities, and 
 their progress towards perfection. Stablish, hath more express 
 reference to both the inward lightness and inconstancy that are 
 natural to us, and the counterblasts of persecutions and tempta* 
 tions, outward oppositions; and it imports the curing of the one, 
 and support against the other. Strengthen, has respect to the 
 growth of their graces, especially the gaining of further measures 
 of those graces wherein they are weakest and lowest. And settle^ 
 though it seems the same, and in substance is the same with the 
 .other word,, stablish, yet it adds somewhat to it very worthy of 
 
322 LEIGHTON'S SELECT WORKS. 
 
 consideration ; for it signifies, to found or fix upon a sure founda- 
 tion, and so, indeed, may have an aspect to Him who is the foun- 
 dation and strength of believers, on whom they build by faith, 
 even Jesus Christ, in whom we have all, both victory over sin, 
 and increase of grace, arid establishment of spirit, and power to 
 persevere against all difficulties and assaults. He is that corner 
 foundation-stone lain in Zion, that they that build upon Him may 
 not be ashamed, Isa. xxviii. 16 ; that Rock that upholds the house 
 founded on it, in the midst of all winds and storms, Matt. vii. ult. 
 
 Observe: Is*,' These expressions have in them that which is 
 primarily to be sought after by every Christian, perseverance and 
 progress in grace. These two are here interwoven ; for there be 
 two words importing the one, and two the other, and they are in- 
 terchangeably placed. This is often urged on Christians as their 
 duty, and accordingly ought ihey to apply themselves to it, and 
 use their highest diligence in it ; not to take the beginning of 
 Christianity for the end of it, to think it enough, if they are en- 
 tered into the way of it, and to sit down upon the entry ; but to 
 walk on, to go from strength to strength, and even through the 
 greatest difficulties and discouragements, to pass forward with 
 unmoved stability and fixedness of mind. They ought to be 
 aiming at perfection. It is true, we shall still fall exceedingly 
 short of it ; but the more we study it, the nearer shall we come to 
 it ; the higher we aim, the higher shall we shoot, though we 
 shoot not so high as we aim. 
 
 It is an excellent life, and it is the proper life of a Christian, to 
 be daily outstripping himself, to be spiritually wiser, holier, more 
 heavenly-minded to-day than yesterday, and to-morrow (if it be 
 added to his life) than to-day ; Suavissima vita est indies senlire 
 se fieri meliorem: every day loving the world less, and Christ 
 more, than on the former, and gaining every day some further 
 victory over his secret corruptions ; having his passions more sub- 
 dued and mortified, his desires in all temporal things more cool 
 and indifferent, and in spiritual things, more ardent -, that misera- 
 ble lightness of spirit cured, and his heart rendered more solid 
 and fixed upon God, aspiring to more near communion with Him, 
 and laboring that particular graces may be made more lively and 
 strong, by often exercising and stirring them up ; faith more con- 
 firmed and stayed, love more inflamed, composed meekness pro- 
 ducing more deep humility. Oh, this were a worthy ambition 
 indeed! You would have your estates growing, and your credit 
 growing; how much rather should you seek to have your graces 
 growing, and not be content with anything you have attained to ! 
 
 Obs. 2nd. But all oui endeavors and diligence in this will be 
 vain, unless we look for our perfecting and establishing from that 
 right hand, without which we can do nothing. Thither the 
 Apostle moves his desires for his brethren, and so teaches them 
 
COMMENTARY ON PETER. 323 
 
 the same address for themselves : The God of all grace make you 
 perfect. 
 
 This prayer is grounded (as all prayer of faith must be) on the 
 promise and covenant of God. He is our rock, and His work is 
 perfect. Deut. xxxii. 4. He doth not begin a building, and then 
 leave it off: none of His designs break in the middle, or fall short 
 of their end. He will perfect that good work which he hath begun, 
 to the day of Jesus Christ. Phil. i. 6. And how often is he called 
 the strength of those that trust in Him, their buckler, and His 
 way perfect. Psal. xviii. 30. 
 
 Hence is the stability of grace, the perseverance of the saints ; 
 it is founded upon His unchangeableness. Not that they are un- 
 changeable, though truly sanctified, if they and their graces were 
 left to their own management : no, it is He who not only gives 
 that rich portion to those He adopts to be His children, but keeps 
 it for them, and them in the possession of it. He maintains the 
 lot of our inheritance. Psal. xvi. 5. And to build that persuasion 
 of perseverance upon His truth and power engaged in it, is no 
 presumption ; yea, it is high dishonor to Him to question it. 
 
 But when Nature is set to judge of Grace, it must speak accord- 
 ing to itself, and therefore very unsuitably to that whicji it speaks 
 of. Natural wits apprehend not the spiritual tenor of the Covenant 
 of Grace, but model it to their own principles, and quite disguise 
 it : they think of nothing but their resolves and moral purposes ; 
 or if they take up with some confused notion of grace, they imag- 
 ine it put into their own hands, to keep or to lose it, and will not 
 stoop to a continual dependence on the strength of Another, 
 rather choosing that game of hazard, though it is certain loss and 
 undoing, to do for themselves. 
 
 But the humble Believer is otherwise taught ; he hath not so 
 learned Christ. He sees himself beset with enemies without, and 
 buckled to a treacherous heart within, that will betray him to 
 them ; and he dares no more trust himself to himself, than to his 
 most professed enemies. Thus it ought to be, and the more the 
 heart is brought to this humble petitioning for that ability, and 
 strengthening, and perfecting, from God, the more shall it find 
 both stability, and peace from the assurance of that stability. 
 
 And certainly, the more the Christian is acquainted with him- 
 self, the more will he go out of himself for his perfecting and es- 
 tablishing. He finds that when he thinks to go forward, he is 
 driven ackward, and that sin gets hold of him, oftentimes when 
 he thought to have smitten it. He finds that such is the miserable 
 inconstancy of his heart in spiritual things, the vanishing of his 
 purposes and breaking off of his thoughts, tha^they usually die ere 
 they be brought forth : so that when he hath thought, I will pray 
 more reverently, and set myself to behold God when I speak to 
 Him, and watch more over my heart, that it fly not out and leave 
 
324 LEIGHTON'S SELECT WORKS. 
 
 me, possibly the first time he sets to it, thinking to be master of 
 his intention, he finds himself more scattered, and disordered, and 
 dead, than at any time before. When he hath conceived thoughts 
 of humility and self-abasment, and thinks, Now I am down, and 
 laid low within myself, to rise and look big no more, some vain 
 fancy creeps in anon, and encourages him, and raises him up to 
 his old estate ; so that in this plight, had he not higher strength to 
 look at, he would sit down and give over all, as utterly hopeless 
 of ever attaining to his journey's end. 
 
 But when he considers Whose work that is within him, even 
 these small beginnings of desires, he is encouraged by the great- 
 ness of the work, not to despise and^despair of the small appear- 
 ance of it in its beginning, not to despise the day of small things, 
 Zech. iv. 10 ; and knowing that it is not by any power, nor by 
 might, but by His Spirit, that it shall be accomplished, he lays 
 hoid cm that word, Though thy beginning be small, yet thy latter 
 end shall greatly increase. Job viii. 7. 
 
 'The Believer looks to Jesus, Heb. xii. 2 looks off from all op- 
 positions and difficulties, looks above them to Jesus, the author and 
 Jinisher of our faith; author, and therefore Jinisher. Thus, that 
 royal dignity is interested in the maintenance and completion 
 of what He hath wrought. Notwithstanding all thy imperfections, 
 and the .strength of sin, He can and will subdue it. Notwithstand- 
 ing thy condition is so light and loose, that it were easy for any 
 wind of tempation to blow thee away, yet He shall hold thee in 
 His right hand, and there thou shalt be firm as the earth, that is 
 so settled by His hand, that though it. hangs on nothing, yet noth- 
 ing can remove it. Though thou art weak, He is strong ; and it 
 is He that strengthens thee, and renews thy strength, Isa. xl. 28 : 
 when it seems to be gone and quite spent, He makes it fresh, and 
 greater than ever before. The word here rendered renew, signi- 
 fies change : they shall have, for their own> His strength. A 
 weak believer, and his strong Saviour, will be too hard for all 
 that can rise against them. It is here fit, as in statues, hominem 
 cum basi metiri, to measure the man with the basis on which he 
 stands; and there is no taking the right measure of a Christian 
 but in that way. 
 
 Thou art now, indeed, exposed to great storms and tempests, 
 but He builds thee on Himself, makes thee, by believing, to found 
 on Him ; and so, though the winds blow and the rain fall, yet 
 thou standest, being built on Him thy rock. And this, ifrdeed, is 
 our safety, the more we cleave to our Rock and fasten on Him. 
 This is the only thing that establishes us, and perfects, and 
 strengthens us; therefore, well is that word added, found you, or 
 settle you, on your foundation. This is the firmness of the 
 Church against the gates of hell ; He is a strong Foundation for 
 its establishment, and a living Foundation, having influence into 
 
COMMENTARY ON PETER. 325 
 
 the Building, for perfecting it ; for it is a living House, and the 
 foundation is a root sending life into the stones, so that they grow 
 up, as this Apostle speaks, ch. ii. 4. 
 
 It is the inactivity of faith on Jesus, that keeps us so imperfect, 
 and wrestling still with our corruptions, without any advancement. 
 We wrestle in our own strength too often, and so are justly, yea, 
 necessarily, foiled ; it cannot be otherwise till we make Him our 
 strength. This we are still forgetting, and had need to be put in 
 mind of, and ought frequently to remind ourselves. \Ve would DC 
 at doing for ourselves, and insensibly fall into this folly, even after 
 much smarting for it, if we be not watchful against it. There is 
 this wretched natural independency in us, that is so hard to beat 
 out. All our projectings are but castles in the air, imaginary 
 buildings without a foundation, till once laid on Christ. But 
 never shall we find heart-peace, sweet peace, and progress in 
 holiness, till we be driven from it, to make Him all oar strength; 
 till we be brought to do nothing, to attempt nothing, to hope or 
 expect nothing, but in Him : and then shall we indeed find His 
 fulness and all-sufficiency, and be more than conquerors through 
 Him who hath loved us. 
 
 Fulness of Grace and Consolation in God. 
 
 But the God of all grace.] By reason of our many wants and 
 great weakness, we had need to have a very full hand and a very 
 strong hand to go to for our supplies and for support. And such we 
 have indeed : our Father is the God of all grace, a spring that 
 cannot be drawn dry, no, nor so much as any whit diminished. 
 
 The God of all grace : the God of imputed grace, of infused 
 and increased grace, of furnished and assisting grace. The work of 
 salvation is all Grace from beginning to end. Free Grace in the 
 plot of it, laid in the counsel of God, and performed by His own 
 hand all of it ; His son sent in the flesh, and His Spirit sent into 
 the hearts of His chosen, to apply Christ. All grace is in Him, 
 the living spring of it, and flows from Him ; all the various actings, 
 and all the several degrees of grace. He is the God of pardoning 
 grace, who hlottcth out the transgressions of His own children, 
 for His own name's sake, (Isa. xliii. 25,) who takes up all quarrels, 
 and makes one act of oblivion serve for all reckonings betwixt 
 Him and them. And, as He is the God of pardoning grace, so 
 withal, the God of sanctifying grace, who refines and purifies all 
 those He means to make up into vessels of glory, and hath in His 
 hand all the fit means and ways of doing this ; purifies them by 
 afflictions and outward trials, by the reproaches and hatreds of the 
 world. The profane world little know how serviceable they are 
 to the graces and comforts of a Christian, when they dishonor and 
 persecute him ; yea, little doth a Christian himself sometimes 
 28 
 
326 LEIGHTON'S SELECT WORKS. 
 
 think how great his advantage is by those things, till he finds it, 
 and wonders at his Father's wisdom and love. But most power- 
 fully are the children of God sanctified by the Spirit within them, 
 without which, indeed, no other thing could be of any advantage 
 to them in this. That Divine fire kindled within them, is daily 
 refining and sublimating them, that Spirit of Christ conquering sin, 
 and by the mighty flame of His love, consuming the earth and 
 dross that is in them ; making their affections more spiritual and 
 disengaged from all creature-delights. And thus, as they receive 
 the beginnings of grace freely, so all the advances and increases 
 of it ; life from their Lord still flowing and causing them to grow, 
 abating the power of sin, strengthening a fainting faith, quicken- 
 ing a languishing love, teaching the soul the ways of wounding 
 strong corruptions, and fortifying its weak graces ; yea, in won- 
 derful ways advancing the good of His children by things not only 
 harsh to them, as afflictions and temptations, but by that which is 
 directly opposite in its nature, sin itself; raising them by their 
 falls, and strengthening them by their very troubles; working 
 them to humility and vigilance, and sending them to Christ for 
 strength, by the experience of their weaknesses and failings. 
 
 And as He is the God of pardoning grace, and of sanctifying 
 grace in the beginning and growth of it, so also the God of sup- 
 porting grace, of that supervenient influence without wJiich the 
 graces placed within us would lie dead, and fail us in the time of 
 greatest need. This is the immediate assisting power that bears 
 up the soul under the hardest services, and backs it in the sharp- 
 est conflicts, communicating fresh auxiliary strength, when we, 
 with all the grace \ve have dwelling within us, are surcharged. 
 Then He steps in, and opposes His strength to a prevailing and 
 confident enemy, that is at the point of -insulting and triumph. 
 When temptations have made a breach, and enter with full force 
 and violence, He lets in so much present help on a sudden, as 
 makes them give back, and beats them out. When the enemy 
 comes in as a flood, the Spirit of the Lord lifts up a standard 
 against him. Isa. lix. 11. And no siege can be so close as to 
 keep out this aid, for it comes from above. 
 
 And by this, a Christian learns that his strength is in God; 
 whereas, if his received grace were always party enough, and able 
 to make itself good against all incursions, though we know we 
 have received it, yet being within us, we should possibly some- 
 times forget the receipt of it, and look on it more as ours than as 
 His ; more as being within us, than as flowing from Him. But 
 when all the forces we have, -the standing garrison, are by far 
 overmached, and yet we find the assailants beaten back, then 
 we must acknowledge Him who sends such seasonable relief, 
 to be, as the Psalmist speaks, a very present help in trouble. 
 Psal. xlvi. 1. 
 
COMMENTARY ON PETER. 327 
 
 All St. Paul's constant strength of grace inherent in him, could 
 not fence him so well, as to ward off the piercing point of that 
 sharp temptation, whatsoever it was, which he records, 2 Cor. xii. 
 7. The redoubled butFetings that he felt, came so thick upon him, 
 that he was driven to his knees by it, to cry for help to be sent 
 down, without which he found he could not holdout; and he had an 
 answer assuring him of help, a secret support that should maintain 
 them : My grace is sufficient for thee : q. d., though thine own be 
 not, that is, the grace which I have already given thee, yet Mine 
 is, that is, the grace which is in Me, and which I will put forth for 
 thy assistance. 
 
 And this is our great advantage and comfort, that we hare a 
 Protector who is Almighty, and who is always at hand, who can 
 and will hear us whensoever we are beset and straitened. That 
 captain had reason, who, on being required to keep Milan for the 
 King of France, went up to the highest turret, and cried out three 
 times, " King of France," and then refused the service, because 
 the king heard him not, and nobody answered for him ; meaning 
 to imply the great distance, and so the difficulty of sending aid 
 when need should require. But we may be confident of our sup- 
 plies in the most sudden surprisals. Our King can, and will hear 
 us when we call, and will send relief in due season. We may be 
 in apparent hazards, but we shall not be wholly vanquished : it is 
 but crying to Him in our greatest straits, and help appears. 
 Possibly we see the host of enemies first, and that so great that 
 there is no likelihood of escaping, but then, praying, we espy the 
 fiery chariots and horsemen, and may say, There are more with us 
 than with them. 2 Kings vi. 16. 
 
 The Apostle St. Paul calls our God, the God of all consolation, 
 Rom. xv. 5, as here he is styled the God of all grace. And this 
 is our rejoicing, that in His hand is all good, our sanctification 
 and consolation, assistance and assurance, grace and glory. And 
 this style suits most fitly with the present petition, that for our 
 perfecting, and stablishing, and strengthening in grace, we have 
 recourse to the Gid of all Grace, whose former, gifts do not dis- 
 courage us from seeking more, but indeed both encourage us, and 
 engage Him for the perfecting of it. It is His will that we have 
 constant recourse to Him for all we want. He is so rich, and 
 withal so liberal, that He delights in our seeking and drawing 
 much from Him ; and it is by believing and praying, that we do 
 draw from Him. Were these plied, we should soon grow richer. 
 But remember, all this grace that wo would receive from the God 
 of all Grace, must be from God in Christ. There it flows for us, 
 and thither we are directed. It was the Father's good pleasure, 
 that in Him should all fulness dwell, Col. i. 19, and that for us, 
 that we might know whither to go ? and where to apply for it. 
 
328 LEIGHTON'S SELECT WORKS. 
 
 The Eternal Glory to be Revealed. 
 
 Now, for the further opening up of His riches, expressed in 
 this title, the God of all Grace, there is added one great act of 
 grace, which doth indeed include all the rest, for we have in it 
 the beginning and the end of the work linked together; the first 
 effect of grace upon us, in effectual calling, and the last accom- 
 plishment of it, in eternal glory. Who hath called us to His 
 eternal glory. 
 
 This calling, I conceive, doth not simply mean the design of 
 the Gospel in its general publication, wherein the outward call 
 lies, that it holds forth and sets before us, eternal glory as the re- 
 sult of Grace ; but refers to the real bringing of a Christian to 
 Christ, and uniting him with Christ, and so giving him a real and 
 firm title to glory, such a call, as powerfully works grace in the 
 soul, and secures glory to the soul ; gives it a right to that inheri- 
 tance, and fits it for it ; and sometimes gives it even the evident 
 and sweet assurance of it. This assurance, indeed, all the heirs 
 of glory have not ordinarily within them, and scarcely any have 
 at all times equally clear. Some travel on in a covert, cloudy day, 
 and get home by it, having so much light as to know their way, 
 and yet do not at all clearly see the bright and full sunshine of as- 
 surance ; others have it breaking forth at times, and anon under 
 a cloud ; and some have it more constantly. But as all meet in 
 the end, so all agree in this in the beginning, that is, in the reality 
 of the thing ; they are made unalterably sure heirs of it, in their 
 effectual calling. 
 
 And by this the Apostle advances his petition for their support, 
 and establishment, and advancement in the way of grace. The 
 way of our calling to so high and happy an estate, did we apply 
 our thoughts more to it ? would work on us, and persuade us to a 
 more suitable temper of mind, and course of life; would give us 
 more noble and sublime thoughts, and ways above the world ; and 
 the stronger were our persuasion of it, the more strongly should we 
 be thus persuaded by it. And as it would thus prevail with us, so 
 might we use it to prevail with God for all needful grace. 
 
 All you who hear the Gospel, are, in the general, called to this 
 Glory. It is told you where and how you may lay hold on it. You 
 are told, that if you will let go your sins and embrace Jesus Christ, 
 this glory shall be yours. It is His purchase, and the right of it 
 lies in Him, and not elsewhere ; and the way to obtain a right to 
 Him is to receive Him for a Saviour, and at the same time for 
 Lord and King ; to become His subjects, and ,so to be made kings. 
 This is our message to you, but you will not receive it. You give 
 it a hearing, it may be, but do not indeed hearken to the motion ; 
 and this, of necessity, must proceed from unbelief. Were you 
 indeed persuaded, that in coming unto Christ, you were im.medi- 
 
COMMENTARY ON PETER. 329 
 
 ately not only set free from a sentence of death, which is still 
 standing over your head while you are out of Him, but withal en- 
 titled to a crown, made heirs of a kingdom, an eternal kingdom, 
 I say, if this were believed, were it possible to slight Him as the 
 most do, and turn back the bargain, and bestow their money else- 
 where upon trifles of no value, children's commodities, rattles, and 
 painted toys ? Such are your greatest projects, even for earthly 
 kingdoms, in respect of Christ, and this glory provided in Him. 
 How wonderful is it that where this happiness is daily proclaimed, 
 and you are not only informed of it, but entreated to receive it, 
 not only is it offered you, but pressed and urged upon you, and 
 you say you believe the matter ; yet still, the false glory and other 
 vanities of this world amuse and entangle you, so that you close 
 not with this rich offer of eternal glory. 
 
 But where any do close with it, it is indeed by a Call that goes 
 deeper than the ear, a word spoken home to within, a touch of the 
 Spirit of God upon the heart, which hath a magnetic virtue to 
 draw it, so that it cannot choose but follow, and yet chooses it 
 most freely and sweetly ; doth most gladly open to let in Jesus 
 Christ and His sweet government upon his own terms, takes Him 
 and all the reproaches and troubles that can come with Him. 
 And well it may, seeing, beyond a little passing trouble, abiding, 
 eternal glory. 
 
 The state to which a Christian is called, is not a poor^nd sad 
 estate, as the World judges ; it is no less than eternal glory. The 
 World think it strange to see the believer abridge himself in the 
 delights of sin, their common pursuits and eager graspings after 
 gains, or honors, or pleasures of sense ; but they know not the in- 
 finite gain that he hath made, in that he hath exchanged this dross 
 fur downweight of pure gold. The world see what the Christian 
 leaves, but they see not what he comes to, what his new purchase 
 is, in another place ; they see what he suffers, but not what he 
 expects, and shall attain as the end of those sufferings, which shall 
 shortly end. But he, knowing well upon what conditions all these 
 things run, may well say, Non magna relinquo, magna sequor 
 How small is what I forsake, how great that which I follow after ! 
 
 It is Glory, Eternal Glory, His eternal Glory, true, real Glory. 
 All here that is so named, is no more than a name, a shadow of 
 glory ; it cannot endure the balance, but is found too light, as 
 was said of a great monarch, Dan. v. ; and even many principali- 
 ties and provinces, put into the scale one after another, still add 
 no weight : yea, possibly, as a late political writer wittily observes 
 of a certain monarch, " The more kingdoms you cast in, the scale 
 is still the lighter." Men are naturally desirous of glory, and gape 
 after it ; but they are naturally ignorant of the true nature and 
 place of it : they seek it where it^is not, and, as Solomon says of 
 riches, set their hearts on that which is not, Prov. xxiii. 
 *28 
 
330 LEIGIITON'S SELECT WORKS. 
 
 no subsistence or reality. But the glory above, is true, real 
 glory, and bears weight, and so bears aright the name of glory, 
 the term for which in the Hebrew [Kebud] signifies weight ; and 
 the Apostle's expression seems to allude to that sense: speaking 
 of the same glory to come, he calls it afar more excellent iveight 
 of glory. 2 Cor. iv. 17. It weighs down all labor and sufferings 
 in the way, so far, as that they are not Once worth the speaking of in 
 respect of it. It is the hyperbole. Other glory is overspoken, but 
 this Glory is overglorious to be duly spoken : it exceeds and rises 
 above all that can be spoken of it. 
 
 Eternal.'] Oh, that adds much ! Men would have more reason 
 so to affect and pursue the glory of the present world, such as it 
 is, if it were lasting, if it stayed with them when they have caught 
 it, and they stayed with it to enjoy it. But how soon do they 
 part! They pass away, and the glory passes away, both as 
 smoke. Our life itself is as a vapour. And as for all the pomp 
 and magnificence of those that have the greatest outward glory, 
 and make the fairest show, it is but a show, a pageant that goes 
 through the street, and is seen no more. But this hath length of 
 days with it Eternal Glory. Oh, a thought of that swallows up 
 all the grandeur of the world, and the noise of reckoning years 
 and ages. Had one man continued, from the Creation to the 
 end of the world, at the top of earthly dignity and glory, admired 
 by all, yet at the end, everlasting oblivion being the close, what a 
 nothing were it to eternal glory! But, alas! we cannot be 
 brought to believe, and deeply to take the impression of eternity ; 
 and this is our undoing. 
 
 Manner in which we should praise God. 
 
 We should seek after a fit temper, and labor to have our hearts 
 brought to a due disposition for His praises. And in this view, 
 [1.] See that they be spiritual. All spiritual services require that, 
 but this service most, as being indeed the most spiritual of all. 
 Affection to the things of this earth, draws down the soul, and 
 makes it so low set, that it cannot rise to the height of a song of 
 praise; and thus, if we observed ourselves, we should find, that 
 when we let our hearts fall and entangle themselves in any infe- 
 rior desires and delights, as they are unfitted generally for holy 
 things, so, especially, for the praises of our holy God. Creature 
 loves debase the soul, and turn it to earth, and praise is altogether 
 heavenly. 
 
 [2.] Seek a heart purified from self-love, and possessed with 
 the love of God. The heart which is ruled by its own interest is 
 scarcely ever content, still subject to new disquiet. Self is a vex- 
 ing thing, for all things do not readily suit our humors and wills, 
 and the least touch that is wrong to a selfish mind distempers it, 
 
COMMENTARY ON PETER. 331 
 
 K' 
 
 and disrelishes all the good things about it. A childish condition 
 it is, iT crossed but in a toy, to throw away all. Whence are our 
 frequent frettings and grumblings, and why is it that we can 
 drown a hundred high favors in one little displeasure, so that still 
 our finger is upon that string, and there is more malcontent and 
 repining for one little cross, than praises for all the mercies we 
 have received ? Is not this evidently from the self-love that 
 abounds in us? Whereas, were the love of God predominant in 
 us, we should love His doings and disposals, and bless His name 
 in all. Whatsoever were His will, would, in that view, be amiable 
 and sweet to us, however in itself harsh and unpleasant. Thus 
 should we say in all v : This is the will and the hand of my Father, 
 who doth all things wisely and well ; blessed be His name. 
 
 The soul thus framed, would praise in the deeps of troubles : 
 not only in outward afflictions, but in the saddest inward condi- 
 tion, it would be still extolling God, and saying, However He deal 
 with me, He is worthy to be loved and praised. He is great and 
 holy, He is good and gracious ; and whatsoever be His way and 
 thoughts towards me, I wish Him glory. If he will be pleased to 
 give me light and refreshment, blessed be He ; and if He will 
 have me to be in darkness again, blessed be He, glory to II is 
 name ! Yea, what though He should utterly reject me, is He 
 not for that to be accounted infinitely merciful in the saving of 
 others? Must He cease to be praiseworthy for my sake ? If He 
 condemn, yet He is to be praised, being merciful to so many 
 others ; yea, even in so dealing with me, He is to be praised, for 
 in that He is just. 
 
 Thus would pure love reason for Him, and render praise to 
 Him. But our ordinary way is most untoward and unbeseeming 
 His creatures, even the best of them, much more such worms as 
 we are ; that things must rather be to our mind than His, and we 
 must either have all our will, or else, for our part, He shall have 
 none of His praises. 
 
 [3.] Labor for that which on these two will follow, a fixed heart. 
 If it be refined from creature-love, and self-love, spirituality 
 and love of God will fix it ; and then shall it be fit to praise, which 
 an unstable, uncomposed heart can never be, any more than an 
 instrument can be harmonious and fit to play on, that hath loose 
 pins, still slipping and letting down the strings, pins that never 
 fasten. And thus are the most : they cannot fix to Divine 
 thoughts, to consider God, to behold and admire His excellency 
 and goodness, and His free love. Oh, that happy word of David, 
 worthy to be twice repeated ! When shall we say it ? O God, /4) 
 heart isjixed: well might he add, / will sing and give praise. 
 Psal. Ivii. 7. Oh, that we would pray much that He would fix 
 our hearts, and then, He having fixed them, we should praise 
 Him much. 
 
FROM THE LECTURES ON ST. MATTHEW. 
 
 We have seen His Star in the East, and we have come to worship Him. 
 
 When a soul is busy asking after Jesus Christ, if it be inquired 
 what would you do with him, Why this is my;purpose, will it say, 
 I would worship him. I would not only be saved by him, but I 
 would fall down and adore him, and acknowledge him rny king ; 
 and if I had any thing better than another, I would offer it him. 
 But what hast thou 1 Hast thou rich presents for him ? Alas ! 
 no. These are called wise men, and were, it seems, rich ; had 
 rich gifts. I arn a foolish and a poor creature, and I have noth- 
 ing to offer, Nothing. Hast thou a heart 1 Yes : a heart I 
 have ; but, alas ! there can be nothing more unfit for him, and un- 
 worthy of him: it is dark, and foul, and hard, all disorder and 
 filthiness. Yet, wilt thou give it him as it is, and be willing that 
 he use and dispose of it as it pleases him ? Oh, that he would ac- 
 cept of it, that he would take it upon any terms ! Here it is : if 
 it would fly out from this offer, I would he would lay hold of it. 
 Oh ! that it were once received by him, that it were in his hand ; 
 and then let him do with it what seems him good. Sayest thou 
 so 1 Then it is done. Give it really and freely, and he will take, 
 and make it better at its worst, than all the gold, and frankincense, 
 and myrrh of all those rich countries where they abound, and will 
 purify, rectify, and make it quite another thing than it is. And 
 it shall never repent thee to have made a gift of it to him. He 
 shall frame it to his own likeness, and in return will give thee 
 himself, and be thine for ever. 
 
 The mature ages of John and our Saviour when each entered on His minis- 
 try. 
 
 John the Baptist, an extraordinary person in his birth and cal- 
 ling, holy from the womb, a prophet, and more than a prophet; 
 and Jesus Christ himself far more than he, his Lord and Master, 
 tJK Prince of Prophets ; and yet, neither of them came abroad in 
 lire ministry till about the age of thirty years, the time specified 
 in the law for the service of the house of God. But our ignorance 
 makes us bold and fool-hardy : we rush forward not knowing our- 
 selves nor this calling, its excellency and holiness, and our mean- 
 ness and unholiness. This I say, not that I think measure doth 
 
LECTURES ON ST. MATTHEW. 333 
 
 punctually and literally tie us, especially the necessity of some 
 times and the scarcity of faithful laborers being considered, upon 
 which some may lawfully, yea, ought to be drawn forth, if unwil- 
 ling and yet able. 
 
 But surely, the consideration of these examples should give a 
 due check and curb to our usual precipitate hearts, which in these 
 times had need of some restraint, even in some who possibly have 
 some competency both of abilities and true piety. Good fruit may 
 be plucked too green, which, let alone awhile to ripen, would 
 prove much more pleasant and profitable. 
 
 In these two, their long lying hid is so much the more remarka- 
 ble, inasmuch as besides their singular fitness for appearing much 
 sooner, they had so short a time allotted for their course; the 
 Forerunner but about one year, and our Lord Jesus Christ him- 
 se/f but about three years and a half. But this was the assigned 
 time in the Divine wisdom, which was found sufficient for the 
 work committed to them ; and what needs more ? Let not any 
 grudge for themselves, or for any other, their speedy removal, 
 upon this conceit, that they might, in nature's course, continue 
 much longer, and, in appearance, through their labor be still more 
 serviceable. Let all rather study for themselves, and wish unto 
 others, that they may be diligent in their work while their day 
 lasts, be it short or long, faithful and fruitful in their generation, 
 and the shorter their day is like to be, work the faster ; for cer- 
 tainly the good of life is not in the length of it, but in the use of it. 
 
 Repentance. 
 
 Repentance levels the heart to God, makes it a plain for Christ 
 to walk in, casts down the mountains of pride, and raises the soul 
 from base, low, earthly ways and affections, smooths the rugged 
 passions, and straights the crooked deceit of the heart, makes it 
 sincere and straight both towards God and man. And then the 
 reason, the kingdom of God is at. hand, is implied in that, Prepare 
 his way ; that says, He is coming, is upon his way, and therefore 
 sends his harbinger to make it fit for him. And this is our busi- 
 ness, to be dealing with our hearts, levelling, smoothing, and 
 straightening them for our Lord, that he may take delight to 
 dwell and walk in them, and refresh them with his presence ; and, 
 certainly, the more holy diligence is used in suiting the heart to 
 his holy will, the more of his sweet presence shall we enjoy. 
 
 John's Severity to the Pharisees and Sadducees, when they came to his 
 baptism. 
 
 Great multitudes flocked to him, to hear him, and be baptized. 
 For though Baptism, in the way he used it, was not usual, yet 
 their accustomed use of legal worship made it the less strange, 
 
334 LEIGHTON'S SELECT WORKS. 
 
 and the more acceptable to them. And being accompanied with 
 the doctrine of repentance, remission of sins, and the news of the 
 kingdom of heaven approaching, it could not choose but find some 
 reverence and attention. But certainly, of multitudes that will 
 run to the word, and, possibly, particularly flock after the minis- 
 try of some for a time, there may be many, as doubtless were 
 there, that are but light stuff, carried with the stream as corks 
 and straws are. Men should examine well even such things as 
 seem to speak some love to religion in them, whether they be real 
 or not. This, John does not spare to tell home to the seemingly 
 best of those that came to him, that esteemed themselves, and 
 were esteemed by others, more religious than the multitude. Yea, 
 the Spirit of God directed him to deal mote sharply with them 
 than with others that came to him ; they being of all others com- 
 monly most confident of self-righteousness, and therefore furthest 
 from the true work of repentance, which humbles the soul to the 
 dust, and lays it low in its own eyes : these sects being, beyond 
 the multitude, swelled with conceit of their own estate, he spares 
 the rest, and pricks them sharply, that the tumor may fall. It 
 may seem somewhat strange that he entertains so roughly those 
 that came respectfully to him, and with others were willing and 
 desirous to hear his doctrine, and partake of his baptism. Was 
 not this the way to beat them back, and make them distaste both? 
 There is, indeed, much prudence required in the ministers of 
 the word, to know to attemper their admonitions and reproofs, that 
 by too much rigor they discourage not weak beginners who are 
 inquiring after the ways of God; but withal they should be no 
 less wary that by too much credulity and lenity they sooth not 
 any in their formality and carnal confidence. And 'the most we 
 have to deal withal, commonly are in most hazard upon this hand; 
 there is too little heart4iumbling. And many are ready to take 
 up some piece of reformation of their ways, and the externals of 
 religion, and deem themselves presently good Christians. Oh ! 
 the deceit and slothful nes of our hearts! How ready are we to 
 lay hold upon an easy guise of our own, and think what some fur- 
 ther press, is but melancholy and needless preciseness ! 
 
 My beloved Son, in whom I am well pleased. 
 
 In this word lies all the comfort of a Christian. No pleasing- 
 ness, nor acceptance, indeed, out of him ; but in him, all accept- 
 ance of all who are in him. Nothing delights the Father but in 
 this view. All the world is as nothing in his eye, and all men 
 hateful and abominable by sin. Thou, with all thy good nature, 
 and good breeding, and good carriage, art vile and detestable out 
 of Christ. But if thou get under the robe of Jesus, thou and all 
 thy guiltiness and vileness, then art thou lovely in the Father's 
 
LECTURES ON ST. MATTHEW- 335 
 
 eye. Oh ! that we could absolutely take up in him, whatsoever 
 we are, yet shrouded under him ! Constant, fixed believing is all. 
 Let not the Father then see us but in the Son, and all is well. 
 
 Then was Jesus led up of the Spirit into the wilderness, to be tempted of, 
 the devil. 
 
 The Apostle doth fitly style our Lord Jesus, the captain,* leader, 
 of our salvation. He marches, leads all the way, puts us on noth- 
 ing that he hath not first encountered. And in his going before, 
 there is that decorum there marked, Heb. xii. 10 : Jt icas meet he, 
 should be made perfect by sufferings. So particularly by this kind, 
 that is the sharpest sensation, by these he was entered into his cal- 
 ling ; initiated or consecrated, as the word there is. Let none, 
 therefore, of his followers think to go free. If you mean to follow 
 Christ, reckon for temptations, to meet them even at first, and so 
 in all the way. We readily misreckon, though warned ; we count 
 as we would have it; write up such ease and joys, <fec., and think 
 not on afflictions without, and temptations within, which yet are 
 much our portion here. Unwise to put to sea and expect no 
 storms, nothing but fair weather ! Let this be our warning, that 
 we be not secure ; we shall meet temptations. But let this be 
 our comfort, that we be not dismayed, that in this we do follow 
 him. He went before us in this conflict, and overcame before us, 
 and for us ; and we likewise, in his strength, shall overcome. 
 
 Then. When? Look backward. Then presently after he 
 was baptized, and not simply by the water of Jordan, but by the 
 Spirit from Heaven, and was singularly replenished, full of the 
 Holy Ghost, as St. Luke hath it, Luke iv. 1. Thus shall thou be 
 sure to be assaulted when thou hast received the greatest enlarge- 
 ments from Heaven, either at the sacrament or in prayer, or in 
 any other way ; then look for an onset. This arch-pirate lets the 
 empty ships pass, but lays wait for them when they return rich- 
 est laden. 
 
 Then. Again, look forward. Then when he was to enter on 
 his work, his public ministry. Thus look to be assailed, when 
 thou art to engage in any special service. Each according to his 
 place will find this: when he is upon some purpose of honoring 
 God in any particular undertaking or course, and is nearest the 
 performance, then shall the strength of hel! be mustered up 
 against him. Now, knowing it to be thus, this ought rather to 
 embolden than discourage us in any such way. This expert ene- 
 my knows his interest well, and does not thus bestir himself 
 lightly, but feels that his kingdom is in danger, and that he shall 
 certainly be a loser. 
 
 Now, as this is incident to every Christian, and particularly, 
 according to the eminency of their service, to ministers of Jesus 
 
336 LEIGHTON'S SELECT WORKS. 
 
 Christ, as here to him when towards entering on his own minis- 
 try, so, in this, they should reinforce themselves in him ; should 
 follow him on, and apply and employ him for the victory. 
 
 This [Temptation] was one of Luther's schoolmasters, and so 
 it is to all the servants of Christ; and so are all the three, Prayer, 
 Meditation, and Temptation. And this is very needful, that both 
 with the more skill, and with the more compassion, they may be 
 helpful to them that are tempted. Certainly, in all things, expe- 
 rience gives the deepest sense and the readiest faculties. He who 
 was here tempted, could know more by speculation than ever any 
 man; yet was it found meet, that even He should be trained by 
 the experience of these things, as in that cited place, Heb. ii. 10, 
 perfected as captain, made a complete commander by hard servi- 
 ces, sufferings, and temptations. So Heb. iv. 15, and v. 2 8. 
 Men expert in war, laugh at the learnedest discourse of pedants, 
 as is reported of Hannibal. 
 
 Oh ! heart feeling is a main thing in this. It is going to the 
 wrong hand, for a troubled or tempted Christian to go to an un- 
 troubled, untempted minister, who never knew what that meant. 
 Their errand takes not: they find little ease in complaining of 
 their grief to him that never felt such a thing ; as Nazianzen ob- 
 serves, that they who are stung with a serpent, cannot endure to 
 bemoan themselves to any but some that have felt the pain. To 
 have found such trouble, and then an issue, such and such com- 
 fort, Oh, it enables much in that case. 
 
 Satan quoting Scripture. 
 
 The Devil can cite Scripture. Receive not, then, everything 
 at first, that comes with an it is written ; and as not everything of 
 men's opinion thus backed, so, not those doubts that are raised 
 within thee, and managed against thee in this way. How often 
 does Satan make a poor believer at a stand by some Scripture 
 objection! But take this course; follow thy Captain in this. 
 Satan is a liar, and cuts and pares when he cites; as he here left 
 out, thy ways, to make room for Cast thyself headlong, which was 
 not the way. Now our Saviour does not contest with him about 
 this, takes no notice of that sleight, but, in a plain, full counter- 
 blow, beats him out of it, gives him another it is written, that 
 carries clear how he abused his. And there is admirable wisdom 
 in this much more than if he had disputed about the word which 
 all observe here, was cunningly left out ; for in this, our Saviour 
 teaches us our better way in this case, either with perverse men, 
 in the avouching of their errors, or with Satan, in his thus assault- 
 ing us with misalleged Scripture, not so much to subtilize about 
 the very place or words abused. It may be so cunningly done 
 sometimes, that we cannot well find it out ; but this dovvriright, 
 
LECTURES ON ST. MATTHEW. 337 
 
 sure way beats off the sophister with another place, clearly and 
 plainly carrying that truth which he opposes and we adhere to. 
 So, though thou canst not clear the sense of an obscure Scrip- 
 ture, thou shalt always find a sufficient guard in another that is 
 clearer. 
 
 Our Saviour was pleased thus to bear many assaults, and thus to 
 fence and beat off the Tempter by the word, both for our instruction 
 and comfort, who otherwise, for himself, could immediately have 
 repelled him, and sent him back at first. But indeed he pleased 
 not himself in Anything; had an eye to us in all he did and suf- 
 fered, and did all in reference to our advantage. Oh, how should 
 we love him! 
 
 And let not any abuse of the Scripture, by Satan or by men, 
 abate our esteem, or lead us to abandon our use of it; but let us 
 study it still, labor to be well acquainted with it, make it our jnag- 
 azine, have ready our defences from thence in all kinds of assault. 
 Oh ! let this word dwell richly in us, for it is our life. A stone 
 out of this brook smites Goliath. And observing these evils here, 
 labor to be fortified against them. Surely they were main ones, 
 that were brought forth in this combat. Ready we are either to 
 distrust our God, or, in abused confidence, to presume upon un- 
 warranted ways. And for the third temptation, how strong is it, 
 though not to gain that gross point of disclaiming God for love of 
 the world, yet, how many hearts are secretly and insensibly in- 
 veigled and stolen away from Him by it, drawn to neglect His 
 worship, or to cold remissness in it, and to follow the ways of the 
 honor, gain, or pleasures of this world, that Satan suggests, and 
 so to worship him and it altogether, instead of the Lord our God, 
 whom alone we are to adore and serve, and whose due is all our 
 heart ! 
 
 The Sermon on the Mount. 
 
 Others may grow stale, but this sermon, never so often read over, 
 is always new. Oh, how full of divine doctrine! How plain, and 
 yet how high and excellent, delighting the soul as a bright day, 
 clear light all along ! We need not strain for the clearness of it 
 upon that word, He opened his mouth; for every word here 
 spoken, speaks for itself; carries, as light does, its own evidence. 
 He begins with that great point which all are concerned in, and 
 all naturally someway desirous to know, the doctrine of blessed- 
 ness, in short aphorisms ; and the rest of his discourse follows out 
 the same argument, directing the way to happiness in those 
 graces, purity, meekness, mercy, &c. For although all grace is 
 radically one, and he that hath one, hath all, yet they are thus 
 specified : 1st. For the weakness of our apprehensions, which take 
 not full view so easily, they are spelled out to us, but only so, that 
 29 
 
338 LEIGHTON'S SELECT WORKS. 
 
 taking them the easier severally, as letters of one word, we may 
 set them together again, as all being one blessedness. 2dly, 
 Though every true Christian hath all graces, yet all are not alike 
 eminent in all. We may confidenlly say, that there is no one who 
 equally excels in every grace ; but in several persons, several par- 
 ticular graces do most act and evidence themselves, shooting up 
 above the rest ; yea, in one and the same person, one grace will, 
 at some times, be more evident and sensible than at others. 3dly. 
 They are thus parcelled out to us, that we may apply ourselves 
 the more particularly sometimes to the study of one, sometimes to 
 the study of another, the neglect whereof is a great cause of our 
 great deficiency in them all. We hear them and like them, may 
 be, and think, these are good, but we do not set to the attainment of 
 them : we applaud, and leave them there ; approve all, and neg- 
 lect all. If at any time we have any desires after them, they are 
 general and confused : we grasp at all, and catch nothing. 
 
 This I would recommend, to be more particular in our pur- 
 poses ; sometimes to set ourselves to some one grace, not seclu- 
 ding nor turning away the rest, for that cannot be, but yet, more 
 particularly plying that one, were it humility, poverty of spirit, 
 meekness, or any other ; and for some time to make that one our 
 main task, were it for some weeks or months together, and exam- 
 ine every day's practice in that particularly. .But like unsettled 
 students among many books, we rove and reel, and make offers at 
 every grace, and still lag behind, and make no considerable pur- 
 chase nor progression in any. 
 
 Now, for blessedness, what is the common voice, at least, of men's 
 minds and practices, though they speak it not out ? Blessed are 
 the rich, the honorable, the well-landed or well-befriended, and 
 they that can grow great enough in the world. But if we believe 
 this Teacher, it is not these ; no such matter. But if blessedness 
 be in things spiritual and inward, then men would imagine readily 
 of those things which sound highest, that have some grandeur, 
 and somewhat heroic in them, in great knowledge of faculty, and 
 zeal for high services, or in raptures, and ecstacies, and singular di- 
 vine experiences. But here there is nothing of these neither, but 
 the meanest, most despised things; yea, those that (some of them) 
 seem to sound as miserable and sad : The poor in spirit they 
 that mourn the meek, &c. Oh ! sweet, lowly graces, poverty of 
 spirit, meekness, that grow low, and are of dark hue, as the violets, 
 but of a fragrant smell ; as one says, chief in garlands : these are 
 prime in the garlands of a Christian. Oh ! study these ; seek to 
 have them growing within you. Suffering remarkable martyrdom 
 may seem to have some lustre in it ; but how take you it, to be 
 reviled and scoffed at, and hated, and taunted, by Christians in 
 name, because thou desirest to be one indeed ? 
 
LECTURES ON ST. MATTHEW. 339 
 
 Think not that I am come to destroy the Law or the Prophets. 
 
 He lays hold of this, takes occasion upon clearing a mistake 
 that had arisen respecting him, to pass on to such doctrines as he 
 knew were necessary for the clearing of the Law of God, wronged 
 by false glosses ; and he thus vindicates both himself and that 
 Law whereof he was the lord and author. Some, possibly, to ob- 
 struct his way, and prejudice him in men's opinions, spake of him 
 as a teacher of new doctrine, and an ene.my of the Law : others, 
 it may be, hearing of a doctrine that sounded new, would 
 willingly have had it so, would have been free, and enjoy libertinism. 
 Now, to dispel both misapprehensions, our Saviour owns his pur- 
 pose to be nothing such. On the contrary, I come not to destroy , 
 but to fulfil. This did he in all things, in doctrine and in prac- 
 tice ; and he declares it a thing impossible for any to annul the 
 Law ; that if any should offer at it, in his actions or doctrine, he 
 should undo himself, but not the least tittle of the Law. Yet, fur- 
 ther, these men that cry up the Law, and would charge me with 
 the dissolving of it, for all their noise, I declare to you, that ex- 
 cept you take heed, und observe that Law better than they do, ye 
 cannot enter into Heaven. How many deceive themselves, as 
 these self-pleasing, vain men did ! But be warned. Except i/unr 
 righteousness, your religion, go beyond the civil neighbor, tnegood 
 church-keeper, the formal, painted professor, ye shall fall short 
 of that which both you and they reckon upon. How many, who 
 think themselves fair for Heaven, shall find themselves wofully 
 mistaken, when it is past help ! Oh ! examine well in due time, 
 and see whether you are indeed for Heaven or not. Tt is the sad- 
 dest mistake ever man fell into, to dream on of Heaven, till he 
 find himself in Hell. 
 
 Forgiveness of Injuries. ' 
 
 We have that sweet doctrine of not revenging, but patiently 
 bearing, and readily forgiving of injuries, and loving enemies, and 
 doing good to all. This does not bar any calm way of self-right- 
 ing, to which there is sometimes an obligation ; but men over- 
 stretch it, and passion and self-love domineer, under this pretext. 
 Therefore, the words sound a little extreme, as a counter-bowing 
 of our crooked hearts, but it is to bring them straight. Let Julian 
 and other atheists laugh at it, but it is the glory of Christians. 
 No doctrine or religion in the world, presses so much clemency 
 and innocency, and bounty as theirs, even to sworn enemies. 
 This, we say, is its glory. And whereas it seems to render men 
 sheepish, to make them less than men, it makes them indeed more 
 than men, even like God. Benignity and mercy or Divine and 
 Godlike, chief traits of God's image in his children. His sun 
 
LEIGHTON'S SELECT WORKS. 
 
 rises, and his rain descends on the just and the unjust. So, a 
 diffusive, sweet, bountiful soul, is still desiring to do good, by 
 hand, by counsel, by any comfort within its reach towards all, re- 
 warding good for evil. These things deeply thought on and really 
 practised, would make Christians indeed, children like the Hea- 
 venly Father. 
 
 Alms, Prayer, and Fasting. 
 
 Good actions cannot well be hid, and possibly, some even of 
 this sort, giving of alms. Yea, sometimes it may be necessary 
 for example and exciting others, that they should know of it. But 
 take heed that vanity creep not in under this. And further than 
 either unavoidable necessity, or some evident further good of thy 
 neigbor carries it, desire to be unknown and unseen in this. 
 When it must be public, let thy intention be secret. Take no 
 delight in having the eyes of men on thee : yea, rather count it a 
 pain, and still eye God alone, for he eyes thee. And remember 
 it, even in public acts of charity, and other such like, He sees in 
 secret. Though the action be no secret, the spring, the source of 
 it is, and He sees by what weights the wheels go, and He still looks 
 upon that ; views thy heart, the hidden bent and intention of it, 
 which man cannot see. So then, though in some cases thou must 
 be seen to do, yet, in no case do to be seen : that differs much, 
 and where that is, even the other will be as little as may be. 
 Thou wilt desire rather, and, where it can be, still choose to do 
 unseen, that others should know as little of thy charity as may be, 
 besides the party that receives it ; yea, if it might be, that even 
 the party might not know, as he that stole in money under his 
 sick friend's pillow ; yea, to let thy very self know as little as pos- 
 sible, as our Saviour here expresses it, Let not thy left hand know 
 what thy right hand doeth. An excellent word ! Reflect not on 
 it as thy action, with self-pleasing ; that is the left hand in view ; 
 but look on God's goodness to thee, that thou art not in the re- 
 ceiver's room, and he in thine ; that He makes thee able to re- 
 lieve another, which many are not, and being able, makes thee 
 willing, which far fewer are. For both, thou art to bless Him, 
 and be the humbler, the more thou dost. Take thy very giving 
 to thy distressed brother, as a gift from God, a further obligation 
 on thee. Though he is pleased to become thy debtor for a further 
 reward, yet, truly, the thing itself is His gift, and a great one, as 
 David acknowledges excellently in their offering to the Temple, 
 1 Chron. xxix. 14 : But who am I, and what is my people, that we 
 should be able to offer so willingly, after this sort ? For all things 
 came of Thee, and of Thine own have we given Thee. Not -only 
 the power, but the will is from God, both of thine own which we 
 give Thee, 
 
LECTURES ON ST. MATTHEW. 341 
 
 Oh, how far are the most from this direct looking to God, this 
 heart enlarging love of God ! And therefore are they so closehanded 
 to the necessities of the poor, even of the saints, where some enforc- 
 ing occasion, some eye of men, some wretched side respect or other 
 draws it not forth. A thousand objections are raised : either they 
 need it not, or will not accept of it, or have this fault or that, are 
 proud or idle, &c. But does not thy God see what is at the bot- 
 tom of all this logic, these disputes before they come off with any- 
 thing? And when thou dost give, how much of self, and how 
 little of God is there in it ! The left hand knows, yea it is done 
 with the left hand, though the bodily right hand do it. Most men's 
 charity is altogether left handed : sinister respects and intentions 
 are the main movers in it. 
 
 But how noble and happy a thing is a truly liberal heart! Even 
 natural liberty hath much beauty in it, but much more that which 
 is spiritual and Christian. According to thy power, abounding 
 in good works, that is riches, rich in good ivorks ; and he that 
 soweth plentifully, shall reap plentifully. And be cheerful in it, 
 and do this for God, out of love to Him. And for the fruit, how 
 rich is that ! So much as it is fit to look to reward, look to God's 
 only. Take Him as thy debtor upon His word, rather than pre- 
 sent payment from men. Theirs is present indeed, and our car- 
 nal hearts are all for the present, but consider, as it is present, so 
 it passes presently, and is straightway spent. God's reward, 
 though to come, is yet certain, and when come, is abiding, ever- 
 lasting. Thus in respect of all good actions, and a holy self-deny- 
 ing course of life, in nothing take pay of men. How vain, what 
 smoke is it, their breath, and how soon will it be spent ! And 
 then, when thou shoulds* come to look for a reward from God, to 
 know it is done, that, you are paid already ! That well judged, is 
 one of the saddest words in all the Scripture, the hypocrites doom, 
 He hath no more to look for ; he would be seen, and was seen ; 
 he would be praised of men, and praised he was ; he is paid, and 
 can expect no further, but that reward which he would gladly 
 miss, the hypocrite's portion, eternal fire. 
 
 As to Prayer, how foolish and how wretched a thing is it, to 
 speak to God, and look to men ! What is there wherein the 
 heart will be single and abstracted from men, and commune with 
 God alone, if not in prayer ? 
 
 Another evil, much like to that of shew, is here corrected, an 
 affected, empty, babbling, length in prayer, without affection. 
 The want of that, makes a short prayer long and babbling ; while 
 much of that, makes a long prayer short : as in a speech, the 
 quality is the measure of the quantity, a long speech may be very 
 short. This affected length we incline to very much in holy 
 exercises ; many beads are dropped, and paternosters said, &c. 
 We lay too much stress on the continuance and length ; think all's 
 29* 
 
342 
 
 well, if enough be done ; whereas God's thoughts are far other, 
 and ours should conform to his. It is enough if well done. If 
 the heart is close to him in ever so short a prayer, there is much 
 said in a little. We usually speak many words, and say little. 
 For help in this, the .most excellent model given by our Saviour, 
 is here inserted ; the beautiful order and full comprehensive mat- 
 ter of which, can never be enough admired. 
 
 Then as to Fasting, which is a necessary help of Prayer ; it 
 does unclog and free the wings of the soul to mount to Heaven ; 
 and in some respects, it is a help to alms too. The same rule 
 must here be observed, to appear as little as may bej for the af- 
 fected discovery spoils and loses all, yea, the needless discovery 
 runs too much hazard, therefore it is by all means to be avoided. 
 Personal fasting should be conducted secretly. Practise constant 
 temperance. Better to let the bridle be always short held on thy 
 appetite, than sometimes to pull it in extremely, and then lay the 
 reins loose again ; that is the way to stumble and fall in both. 
 
 Judge not, that ye be not Judged. 
 
 This is a most common evil in man's perverse nature. Even 
 moral men have taken notice of it ; yea, almost every man per- 
 ceives and hates it in another, and yet hugs it in himself. This 
 is the evil unequal judging; sharp-sightedness in the evils of oth- 
 ers, and blindness in our own. And this very evil itself, of une- 
 qual judging, we can perceive in another, and overlook in our own 
 bosom. What discourse fills most societies, and consumes tijeir 
 time, but descant on the conditions and actions of others ! 
 
 Lawful judgments in slates, for the censuring and punishment 
 of crimes, are not barred; nor, in private persons, a prudent dis- 
 cerning of what is evil and sinful in others, and judging accord- 
 ingly of it. But this judging is, the usually taking the chair to 
 censure all persons and affairs about us ; the prying into the ac- 
 tions, yea, even the intentions of men, either through a false glass, 
 seeing faults where there are none, or through a magnifying and 
 multiplying glass, making them appear many more than indeed 
 they are. This is done, first, by a curious searching into the 
 actions of others ; secondly, by the censuring of good and indif- 
 ferent actions as evil ; thirdly, by hasty, rash censuring of doubt- 
 ful actions, though a little suspicious ; fourthly, by a true censur- 
 ing of evil actions, yet not with a good intention, not to amend 
 but to defame thy brother; and, fifthly, by a desperate sentencing 
 of the final estate even of the worst. 
 
 This is here declared to be dangerous and preposterous. 1st. 
 Dangerous, by drawing an answerably severe censure and judg- 
 ment upon ourselves, usually even from men, but, however, cer- 
 tainly from God. Thou that playest the arch critie on all around 
 
LECTURES ON ST. MATTHEW. 343 
 
 <4 
 
 thee, art thou without fault? Hast thou flattered thyself into such 
 a fancy, as to think that thou art above all exception? Is there 
 nothing, either a true or a seeming blemish, for any to point at in 
 thee ? Suiely there is something, some part lying open, that men 
 may hit at thee; arid they will surely not miss to do it, if thou 
 provokest them. However, remember, if thou shouldest escape 
 all tongues, and pass free this way, yet, One unavoidable search- 
 ing hand thou must come under ; His judgment who sees thee to 
 the bottom, and can charge thee with the secret sins of thy bosom. 
 He can and will so pay thee home, all thy unjust judgments ot thy 
 brethren, with just judging of thy ways and thoughts, that thou 
 thyself shall confess no wrong is done to thee. For with what 
 judgment ye judge, ye shall be judged. 
 
 Then, 2dly. It is absurd and preposterous. l*irst cast the 
 beam out of thine own eye.. If thou wouldst,to any good purpose, 
 take knowledge of thy brother's failings, begin at home ; so clear 
 thine eye as to discern aright. A heart well purified, speaks the 
 most suitable and pertinent reproofs, and they prove the most 
 piercing and powerful. 
 
 Shall these things prevail, my brethren ? Were it love to God, 
 a fire of holy zeal, it would seize first on things nearest it ; but it 
 is a flying, infernal wildfire, running abroad and scattering itself. 
 Is not this the grand entertainment ? Such-a-one is a foolish 
 person ; another, proud ; a third, covetous. And of persons pro- 
 fessing religion, yet will ye say, They are as contentious, and 
 bitter, and avaricious as others ; or, at best, if you have nothing 
 to say against them particularly, yet, All is dissimulation ; they 
 are but hypocrites. And while a mind is of this vein, believe me, 
 the most blameless track of life, and in it the very best action, 
 how easy is it to invent a sinister sense of it, and blur it ! 
 
 But oh! my brethren, be not so foolish. Blunt the fiery edge 
 off your censures on yourselves, where it is so safe and advanta- 
 geous to be thorough and home. Just the opposite to this, judging 
 others incurs sharp judgment ; but judging thyself is the way not 
 to be judged. 1 Cor. xi. 31. For if we, would judge ourselves, we 
 shall not be judged. This is the happy and gainful severity. Learn, 
 then, to look upon others, and all their ways, with the highest 
 charity, which thinktth no evil, is witty and inventive of good 
 constructions upon anything that may clear them, as malice is 
 of miscensure of the best things. Take all candidly and mildly 
 by the easiest side, the right handle. And for thyself, search thy 
 heart ; sift, try thy best actions, find out thy own earthliness, thy 
 pride and vanity, thy selfishness and hypocrisy, even in good. A 
 self-searching Christian is made up of humility and meekness. If 
 thou wouldst find much peace and favor with God and man, 
 be very low in thine own eyes. Forgive thyself little, and others 
 much. 
 
344 LEIGHTON'S SELECT WORKS 
 
 Enter ye in at the Strait Gate. 
 
 This is undeniably a main point; yet, alas ! we seem not to 
 think so. How disinclined are we to the way of eternal happiness! 
 The difficulty is so represented as to add an edge to our earnest- 
 ness, not to abate and weaken our endeavors. This way is strait 
 indeed, but there is still room enough within. John xiv. 2. In 
 my Father's house are many mansions. The ease and delight 
 there, shall abundantly compensate all the trouble in the way. 
 We must resolve then, if we would not perish, that we must 
 take this way, how strait and rugged soever, and strip and put 
 oft all that entangles and encumbers, that swelling pride, those 
 superfluous desires and lusts ; yea, to put off and leave behind even 
 self itself. Once in at that gate, we shall find all perfectly com- 
 pensated. And remember, they are few that enter ; few there 
 are that so much as seek it, but far fewer that find it, even of those 
 that make some kind of seeking after it. Many shall seek to 
 enter (so it is in the other Evangelist,) and shall not be able ; 
 therefore, strive ye. What bustle is there made by sea and land 
 for scraps of this earth, and Heaven alone is so cheap in our eyes, 
 as if it were worth no diligence, scarce even a serious thought ! 
 Surely, either Heaven is but a fancy, or the world is mad ? 
 
 Not every one that saith Lord, Lord. 
 
 But every man is his own worst deceiver ; therefore he ought 
 most to beware of himself. Whether teacher or learner, he is his 
 own false prophet, speaking peace where there is no peace. There- 
 fore, beware of yourselves. Delude not yourselves with a vain 
 trust in an empty profession. Not every one one that says Lord, 
 Lord that makes much noise and sound -of the name of Christ, 
 yea, that bears his name to others, that preaches him. Oh ! how 
 many shall find themselves to have misreckoned in that day, when 
 they are not owned by Him, but commanded away by that sad 
 word Depart! Look to it, therefore, to the truth of denying 
 yourselves, and your own will, and yielding yourselves up to God : 
 but he that doeth the will of my Father which is in Heaven, says 
 our Saviour. Oh ! take heed of founding your house in the sand. 
 Though ever so stately and fair built, and shewing fine, yet that 
 foundation will be its ruin. There is no safe building but en the 
 rock, that Rock of salvation who here taught this doctrine. Then 
 come storms as they will, there can be no fear. He that buildeth 
 on Him shall not be ashamed. 1 Peter ii. 6. v No matter what 
 houses or lands ye have here, whether any or none, He himself 
 had none here, provided you build on Him as the foundation of 
 eternal blessedness. Oh, that men would think of this, and 
 amidst all their ensuring of things still unsure, would mind the 
 
LECTURES ON ST. MATTHEW. 345 
 
 making of this sure, which may be made so sure for ever, as not 
 to be moved ! 
 
 The People were astonished at his Doctrine. 
 
 A Divine way of teaching ! Even some not converted, are yet 
 struck and astonished with it, but by this eminently, He taught 
 them as one having authority. This not only by a powerful se- 
 cret influence, on hearts which he touched by his Divine power, 
 but even in the way of his own teaching. And for some measure 
 of this, His ministers ought to seek, and to s6ek it from Him, if 
 they would find it. There is a force in things spoken from the 
 heart with holy and spiritual affection : even common things thus 
 spoken, are far above |he greatest strains and notions, that are 
 only an harangue or speech framed by strength of gifts and study. 
 Oh ! much prayer would put Jife and authority into what we speak. 
 To be much on the mount with God, would make our faces shine 
 when coming with His message to men. 
 
 A Centurion's Faith amidst the Unbelief of Israel. 
 
 This man was a stranger, and a soldier, yet, it seems, a prose- 
 lyte ; and our Lord, receiving this as a kind of first fruits of the 
 {Jentiles, foretels upon it a plentiful harvest of them : Many shall 
 come, and the children of the kingdom be cast out. Verse 1 1 . 
 This is a harsh word to the Jews ; and yet, thus often, the most 
 remote and unlikely, who have long lived strangers to religion, 
 have proved notable converts : and they that have lived from their 
 childhood under a powerful ministry, and with persons professing 
 religion, and have themselves been moulded into a form of it, 
 yet die in their sins, and never lay hold of that salvation unto 
 which they always seemed to be so near. And this near miss of 
 happiness is the greatest misery. Children of the kingdom in 
 outward appearance and church privileges, yet, prove children of 
 wrath, not only not entering into the kingdom they had a seeming 
 title to, but cast out into the dungeon of utter darkness! 
 
 Observe the misery of the damned, resembled by utter darkness, 
 void of light, and full of hideous noises and cries ; weeping and 
 gnashing of teeth. And the happiness of glory is resembled to a 
 banquet, where there is full light and joy ; a coronation banquet, 
 where all the company of kings sit down with Abraham, Isaac, 
 and Jacob, in the kingdom of God. And this and all other resem- 
 blances in Scripture, are but a dark shadow of that bright glory. 
 Oh ! were the things of eternity, the misery and the blessedness to 
 come, indeed believed, how much would our thoughts be in them, 
 and how little room would they leave for the trifles and vanities 
 that our hearts are taken up with ! 
 
346 LEIGHTON'S SELECT WORKS. 
 
 Jesus saith unto him, Foxes have holes, &c. 
 
 Strange ! Our Saviour seems to turn off the very ready and 
 full offer of one, and to put forward another who drew back. He 
 is, indeed, absolutely free in his choice, and may without control 
 do this, let pass high temporary fits and offers, and lay hold on 
 what hath far less appearance. And the truth is, he is privy to 
 the secret actions of men's hearts, and can discern in some of a 
 very plausible zeal and forwardness, some false principles within, 
 whence it is kindled ; and in others more slow and inactive, sees 
 under that more sincerity at the bottom. This scribe, possibly, 
 taken with the splendor of Christ's miracles, and the flocking of 
 multitudes unto him, perceived not his present poverty and mean- 
 ness, and after disgraces and sufferings. |Many make lavish offers 
 to religion at a time when it is in request, or possibly upon some 
 discernment of its own worth and beauty, but do not count the 
 cost ; consider not the enmity of the world, the outward mean- 
 ness, the reproaching and despisirigs that usually attend it. It is 
 indeed by far the best bargain with all those who count the cost, 
 if men would understand it right, and think it so ere they en- 
 gage in it. 
 
 Now we see what condition Christ, who was Lord of all, chose 
 for our sakes, amidst his own to live as a stranger, having no pro- 
 perty, not so much as the beasts and the birds. He became poof 
 to make us rich, 2 Cor. viii. 9 ; not rich in those things he was 
 poor in, but in things infinitely better. In that, he calls his fol- 
 lowers, most commonly, to a conformity with himself: he forbids 
 not, indeed, property and possessions, but surely we should learn 
 amidst all to walk, in affection at least, like him, as strangers 
 here, not glued to any thing, using the world as though we used it 
 not. And they who are really thus as he was, Oh, what comfort 
 have they in this ! How is it sweetened to them, if in that condi- 
 tion they indeed follow him ! Hasi thou no dwelling of thy own, 
 no possession, and little for present supply? Look up to Him 
 who passed through here in that very same way, and cleave the 
 closer to Him ; so much the more eye him as thy riches and por- 
 tion, and thou needest not envy kings in their best days. And 
 whatsoever be thy estate, how soon shall it be past ! And all that 
 live, have much a like space of earth to lie down in at last. But 
 Oh, the rich inheritance above, for all that lay hold on it, and 
 follow our Lord Jesus Christ by the way ! 
 
 And being entered into a Ship, there arose a great Tempest. 
 
 Still new occasions, and accordingly, new evidence, of the Di- 
 vine power of Jesus Christ. Upon the ship wherein He is, there 
 may, and usually does arise a storm ; yet, happy is it to be em- 
 
 
LECTURES ON ST. MATTHEW. 347 
 
 barked with Him upon all hazards ! His ship may be tost, but 
 perish it cannot. His counsels are deep and wise, and we can- 
 not find them out. He knows what He is about to do, when we 
 can least understand Him. When we think that He leads out 
 His people to be swallowed up in the sea, or destroyed in the wil- 
 derness, He is only raising a mount for Himself to be seen on, 
 and bringing them into the view of dangers, yea, of apparent ruin, 
 to be more glorious in their deliverance. His way is in the deep, 
 and His footsteps are not known. Canst thou by searching find 
 out God ? says He in Job. Which is not, I conceive, so much 
 meant of His essence, as of His operations and ways ; which are 
 so profound and untraceable. We are at a stand often to think 
 what he means to do ; whether he has given up His Church and 
 cause to the winds and waves, when His enemies rage and roar, 
 and He is silent, as if He cared not what became of all. The 
 seas swell, the ship is tost, and He sleeps. 
 
 Now to speak here of Christ putting on our natural frailties, or 
 of this sleep, whether it was natural or voluntary ; it might be 
 and likely was both : wearied with the concourse of the multitude 
 on the land, he falls asleep in the ship ; yet,, doubtless, he had the 
 command of those natural inclinations in himself, and chooses 
 now to sleep, to increase the appearance of the danger, and add 
 horror to the visage of it. So no doubt it did ; not all the blus- 
 tering of the winds, nor the rising of the waves, was so frightful 
 and sad to the disciples, as that their Master slept so sound in the 
 midst of them ; so sound as if rocked asleep by them, and either 
 wholly insensible, or very regardless of their danger : as St. Luke 
 expresses their feelings, Carest thou not that ice perish 1 Now, 
 in this man who slept, dwelt God who sleeps not, The Watchman 
 of Israel, who does not so much as slumber. But they, either 
 not so clearly understanding, or, in the fright, not so duly remem- 
 bering and considering this, were eyeing only the posture wherein 
 he was visible to them ; therefore, the sounder he slept, it awaked 
 and increaGed their fear the more. And as Jesus Christ here 
 really did, even so God seems sometimes to His own to do ; and 
 they express it so. Thus the Psalmist : Awake, arise, why sleepest 
 Thou, O Lord ? This He seems to do, when the ungodly pros- 
 per, and when His people lie trodden under foot, and he seems to 
 take no notice of their pressure, nor stirs for their deliverance. 
 And this is the saddest part of their affliction ; they have no hope 
 nor stay, but in the favor and protection of their God : now when 
 that is retired, and the curtain drawn, and He asleep, their prayers 
 not heard, and no appearance of His help, 1 say, it is a grand 
 trial of faith, which shakes and disquiets more than all other 
 things, how terrible soever. No rage or noise of the enemy is so 
 grievous as the silence and sleeping of God. Thus, in the soul, 
 when lusts and temptations are swelling and raging, and God is 
 
348 LEIGHTON'S SELECT WORKS. 
 
 retired, and as asleep to it, says nothing, controls them not, but 
 suffers them to take their course ; this is that which breeds the 
 highest anguish, and brings a soul to the mouth of the pit, to the 
 brink of desperation. Then it is forced to cry for a word from 
 his mouth : Lord Jesus, speak but a word ; keep not silence to 
 me, or I am undone ; there is no recovery for me ; if thou keep 
 silence, I am dead : / shall be lik? them that go down to the pit ; 
 or, as it is here, Save, Master, or we perish. 
 
 And this is one main end for which he does. sleep, to awake us, 
 to arouse and stir our prayers, which commonly are, in times of 
 ease, heavy, drowsy, lifeless things, as a man's speech in sleep, 
 dreaming, incoherent, senseless stuff. This they may be to God, 
 who hearkens to what the heart says in them, though to man's 
 ears, the words may be fit and good sense. But by the straining 
 of a sharp affliction, or near pressing danger, the heart is awaked 
 and speaks itself. Such a word seems to sound in its ears, as 
 that of the mariners to Jonah, Arise, thou sluggard, and call upon 
 1hy God. Men do but trifle in fair weather, but in the storm they 
 are more in earnest. Especially, a soul acquainted with God, 
 that follows and relies upon Him, will take this course and no 
 other : it runs straight to Him, and if He be asleep, awakes Him. 
 And in this they are to be approved and commended, that, as 
 here, their course is to Jesus Christ, as confident of his power 
 and willingness to deliver them. This the disciples did believe ; 
 otherwise they had not left working for themselves, to go to awake 
 him. 
 
 Yet was there with their faith, a mixture of distempered, dis- 
 trustful fear, which Jesus well knew, and which he would not 
 otherwise have charged them with. He doth not altogether cteny 
 that there was faith in them, but chocks the deficiency of it : O 
 ye of little faith, why did ye doubt? Apprehend danger and fear, 
 they might ; yea, if they had not, they would not have come to 
 Christ in that manner. Without a Jiving sense of distress or 
 danger, there can be neither faith nor prayer. These are stirred 
 up and raised to act, by the knowledge and feeling of our need of 
 help. But the misery is, we scarcely in anything know our 
 bounds: our passions raised, do usually overflow and pass the 
 banks. A little fear does but awake faith, but much fear weak- 
 ens it, and in the awakening gives it too great a blow, such a 
 one as astonishes it, arid makes it stagger. That they were afraid, 
 was tolerable ; but their hearts, it seems, were not so established 
 in the persuasion of Christ's Divine power and care of them, as 
 became them ; and this he plainly, yet gently, checks. And there 
 is this alloy of distrust with believing, not only in the weaker, but 
 even in the strongest Christian ; and there' is a continual wrest- 
 ling betwixt them ; sometimes the one is uppermost, and some- 
 times the other ; but faith, in the end, shall have the victory. See 
 
LECTURES ON ST. MATTHEW, 349 
 
 what strange difference there was betwixt Job and Job : Would 
 one think it were the same person ? one while cursing his birth, 
 and wishing for death, and yet, afterwards declaring, Though He 
 slay me, yet will I trust in Him. And again, afterwards, com- 
 plaining, Wherefore hidest Thou Thy face, and holdest me for 
 Thy enemy ? And yet anon, again, / know that my Redeemer 
 liveth. 
 
 Conduct of the Gadarenes. 
 
 The Gadarenes themselves were the swine, viler than those 
 the devils entered and drowned ; yea, they were worse possessed 
 than the swine, and drowned in a more fearful deep, by the craft of 
 those devils. And that was their plot. The devils, knowing how 
 fast the hearts of the owners were linked to their swine, thought 
 it likely that the swine being drowned, they would follow, would 
 drown themselves in the rejecting of Jesus Christ. And they did 
 so. How many who read or hear this with indignation, yet, pos- 
 sibly, do little better in their hearts, cleaving to their herds, or 
 other goods, gains, or pleasures, or anything of this earth, and in 
 the love of these, refusing Jesus Christ ! Think it not a harsh 
 word, but take heed ye be not such ; for of the multitudes to 
 whom Christ is offered, there are very few whose hearts do really 
 open to him, and receive him. But Oh, happy they that do! 
 This was the clearest instance of perfect misery, and yet, they 
 were scarcely at all to be pitied, being the choosers and devisers 
 of it themselves : They besought Jesus to depart, that is, besought 
 life and blessedness to go from them. And what does a sinner, 
 when he turns out and rejects motions and inspirations of holiness, 
 lest his lusts and pleasures of sin should be lost, but dismiss Jesus, 
 lest the swine should be drowned ? 
 
 Said unto the sick of the Palsy, Be of good cheer, thy sins be forgiven 
 thee. 
 
 This, though not appearing to be the errand, was yet the most 
 important part of the cure, the root of blessings and blessedness, 
 removing the root of all care and misery. Whether the sick man 
 did most of all, or did at all desire, or expect this at the hands of 
 Jesus Christ, we cannot tell ; but if he thought not of it, (and we 
 see no other,) Oh, what a surprise of love ! It is good, corning 
 to Jesus on any terms, or any errand. Some come, driven by 
 outward afflictions, and yet return delivered from sin and eternnl 
 death. In this respect, there is great variety in this matter of de- 
 claring a pardon. Some seek and knock, and wait long, and 
 hear it not. Others are prevented, who scarcely sought it, but 
 Christ's first word to them is this. But all is one as to the main : 
 30 
 
350 LEIGHTON'S SELECT WORKS. 
 
 they who seek it with sorrow, shall be sure to find it with joy ; 
 and they who first find it without previous sorrow, shall yet be 
 sure to find that sorrow for sin, in some measure, likewise, after 
 pardon, if not before. And truly it seems sweetest and kindliest, 
 when mercy melts the heart. But well may He say, Be of good 
 courage, who could add this, Thy sins be forgiven thee. Oh ! 
 what can dismay after this? The heart, wholly filled with divine 
 peace and love, bears up all, and sorrow is turned into joy before 
 a soul thus assured. Jesus knew well, that the healing of his 
 palsy, without this pardon, had been but a lame cure, only the 
 half, and the far less, the meaner half. This was the main busi- 
 ness that brought him down from Heaven to be a man, and to 
 dwell among men, and that made him die for man ; that which 
 nailed him to the cross, and drew forth his heart's blood : it was 
 for the remission of the sins of many. These cures of bodily 
 diseases, though clear demonstrations of Christ's divine power 
 and goodness, were both a transient appendage and symbol of that 
 mainly intended and highest mercy, the forgiveness of sins. 
 
 The sentence of eternal death standing in full force above the 
 head of an unpardoned sinner, if it were lively apprehended, Oh ! 
 what a paralytic trembling would it strike the soul into, causing 
 the joints of it to shake and smite one upon another, in the midst 
 of its fullest health and mirth, as the hand-writing on the wall did 
 that drunken king Belshazzar. But we know not what sin is, 
 though we hear and speak of it, and sometimes confess it ; and 
 therefore our hearts leap not at the report of a pardon, though we 
 hear of it, and usually entreat it. Any of you, when complain- 
 ing that you are robbed, or spoiled of your goods, would scarcely 
 think it to the purpose were I to tell you, Your sins are pardoned. 
 But Oh ! how fit a word it is to answer and drown all griefs ; so 
 pertinent that nothing besides it is so ! And happy that soul that 
 hears it from His mouth who gives it, and who alone can ascer- 
 tain it. This is the answer that will satisfy. If thou sayest, 
 am diseased ;" ay, but thy sin is pardoned. " 1 am poor ;" ay, 
 but thy sin is pardoned. And surely, a soul that heeds it righl 
 will be quieted, and will be bold, of good courage, as the wore 
 here is, and will embrace all other burdens, and go light under 
 them ; will say, Lord, now let me live, or let me die, let me 
 abound or want, let me be healthy or sick, take away what thoi 
 wilt, or lay on what thou wilt, all is well ; Thou hast pardoned m; 
 sin. 
 
 Sitting at the Receipt of Custom. 
 
 This is the common case, the posture of calling sinners. While 
 they are thinking of no such thing, but altogether drowned in 
 other desires and cares, (even at the church, their hearts are often 
 
LECTURES ON ST. MATTHEW. 351 
 
 more in their shops, or fields, or any earthly business they are en- 
 gaged in,) their very hearts being a little custom-house, such a 
 crowd and noise of cares and vanities, as there is usually of peo- 
 ple in a custom-house. He who hath their names in His book of 
 life, at His appointed time glances at them, by a powerful look 
 cast on them, and, by a word spoken to them, draws them to 
 Himself; and that without minding any previous worth or con- 
 gruous disposition in them, more than in others; yea, finding 
 them in a more indisposed temper and posture, possibly, than 
 many others who are not called, as the Evangelist here freely and 
 humbly declares of himself, speaking out his calling, and his busy 
 diligence in it, in the very instant that he is called from it. Ob- 
 serve, likewise, his expressing of his common name, Matthew ; 
 whereas the other Evangelist, in the recital of this story, gives 
 him that other name which was the more honorable, Levi. Sitting 
 at the receipt of custom, a profession of great gain, but little 
 credit among the Jews ; and though, possibly, not utterly unlaw- 
 ful in the nature of it, yet, so generally corrupt in the exercise 
 and management of it ; like some other callings, which, though a 
 man cannot absolutely determine them to be unlawful, are yet 
 seldom or never lawfully and spotlessly discharged. Therefore, 
 the Jews shunned the very society of publicans (tax-gatherers) as 
 a wicked, execrable kind of men, and did in a manner necessitate 
 them to converse with the worst sort of persons, as being expelled 
 and generally avoided by all others ; so that you find them here, 
 ver. 10, and usually in the Gospel, linked together, publicans and 
 sinners, that is, noted, nefarious sinners, such as harlots, and 
 other scandalously vicious persons. Yet from this stained and 
 ill-reputed calling, is Matthew called by the holy Lord, to follow 
 him. As he called poor fishermen, and made them fishers of 
 men, to catch men, to save them by their net spread, the word of 
 life preached, so he calls a rich publican to be a gatherer-in of his 
 tribute and treasure in the world, the souls of chosen sinners, by 
 the publication of the Gospel. 
 
 No rank of men is so low, as to be below the condescension of 
 His choice and grace ; and none are so remote, in the reputed or 
 real iniquity of their station or person, as to be without the extent 
 and reach of His saving hand. And He is pleased to give instan- 
 ces ol this in choosing whom He will, arid making them what He 
 will, that no flesh may glory before him, but that all flesh may 
 glorify Him, whom no unworthiness or unfitness can prejudice, 
 either in the freedom of his grace in choosin-g them, or in the 
 power of His grace in changing the mind and fitting them for 
 what he calls them to. He hath no need, nor takes notice of our 
 rules, nor judges according to our thoughts. Not only have we 
 here a publican, but afterwards a persecutor, made a most emi- 
 nent preacher and apostle of Jesus Christ. And His choice and 
 
352 LEIGHTON'S SELECT WORKS. 
 
 calling wipes out the stain of all preceding sin, though the persons 
 themselves do readily acknowledge it on all occasions, as St. Paul 
 often does, and St. Matthew does here. And indeed it is sincerity 
 and humility for them who are converted, at a great distance of 
 time so to do. But for others to object to them after their con- 
 version, either the meanness or the sinful ness of their former x 
 lives, were great uncharity and folly : it were to reckon up to 
 men that which God hath blotted out, who alone is interested in 
 the account. 
 
 Herein God is wonderful, who seizeth on some persons in the 
 midst of youthful dissipations, or violent pursuits of the world, and 
 purifies them for Himself; makes them not only vessels of honor, 
 but of the first rank, to bear His name to others ; make them 
 eminently holy, gives them great abilities, arid, which is the top 
 of all abilities, ardent love, and mighty affection for His service. 
 His spirit, that holy fire, refined gross earth into the pureness of 
 transparent glass, to be the inlet of light to His people. 
 
 Now, why is this one taken from the custom-house, and so 
 many others left, both there and elsewhere, round about him? This 
 is arcanum imperil, a state secret : no reason is to be expected but 
 His good pleasure. Why is such' a poor creature in a cottage 
 chosen, and great palaces passed by? Why are simple and un- 
 lettered persons taught the mysteries of Heaven, and great wits 
 left to evaporate themselves upon vain loves, and other like follies? 
 Why in the same house is one chosen and called, and it may be 
 a servant, and the rest passed by ? Nothing can be given in an- 
 swer but this : Even so, Father, because it pleascth Thee. 
 
 FROM ARCHBISHOP LEIGHTON'S SERMONS. 
 
 Heavenly Wisdom. 
 
 Our Apostle, speaking of that wicked wisdom that is fruitful of 
 wrongs, strifes, and debates, and that is only abusively to be called 
 wisdom, shews what kind of wisdom it is, by three notable charac- 
 ters, earthly, natural, -and devilish; which though they be here 
 jointly attributed to one pnd the savie subject, yet we may make use 
 of them to signify some differences of false wisdom. There is an 
 infernal, or devilish wisdom, proper for contriving cruelties and 
 oppressions, or subtle shifts and deceits that make atheism a main 
 basis and pillar of state policy : such as those that devise mischief 
 
SELECTIONS FROM SERMONS. 353 
 
 upon their beds, &c. Mic. ii. 1. This is a serpentine wisdom, not 
 joined with, but most opposite to the dove-like simplicity. There 
 is an earthly wisdom that draws not so deep in impiety as that 
 other, yet is sufficient to keep a man out of all acquaintance with 
 God and Divine matters, and is drawing his eye perpetually down- 
 wards, employing him in the pursuit of such things as cannot fill 
 the soul, except it be with anguish and vexation. By thy great 
 wisdom, and by thy traffic hast thou increased thy riches, and 
 thine, heart is lifted up because of thy riches. Ezek. xxviii. 5. 
 That dexterity of gathering riches, where it is not attended with 
 the Christian art of rightly using them, abases men's souls, and 
 indisposes them wholly for this loisdom that is from above. There 
 is a natural wisdom far more plausible than the other two, more 
 harmless than that hellish wisdom, and more refined than that 
 earthly wisdom, yet no more able to make man holy and happy 
 than they are : Natural, it is the word the Apostle St. Paul useth. 
 1 Cor. ii., naming the natural man by his better part, his soul : 
 intimating that the soul, even in the highest faculty of it, the un- 
 derstanding, and that in the highest pitch of excellency to which 
 nature can raise it, is blind in spiritual objects. Things that are 
 above, cannot be known but by a wisdom from above. Nature 
 neither affords this wisdom, nor can it of itself acquire it. This 
 is to advertise us, that we mistake not morality and common knowl- 
 edge, even of Divine things, for the wisdom that is from above. 
 That may raise a man high above the vulgar, as the tops of the 
 highest mountains leave the valleys below them ; yet is it still as 
 far short of true supernatural wisdom, as the highest earth is of 
 the highest sphere. There is one main point of the method of 
 this wisdom that is of most hard digestion to a natural man, and 
 the more natural wise he be, the worse he likes it : If any man 
 would be wise, let him become a fool that he may become wise. 1 
 Cor. iii. 18. There is nothing gives nature a greater prejudice 
 against religion, than this initial point of self-denial. When men 
 of eminent learning, or the strong politicians, hear that, if they will 
 come to Christ, they must renounce their own wisdom to be fit for 
 his, many of them go away as sorrowful as the young man when 
 
 he heard of selling all his goods and giving them to the poor. 
 
 # # * * # ' 
 
 This w isdom represents to us, the purity of God's nature. 1 
 John iii. 3. It gives the soul an eye to see the comeliness and 
 beauty of purity : as the philosopher said of virtue, to the end it 
 might be loved, he would wish no more but that it could be seen. 
 And as it thus morally persuades, so, by an insensible virtue, it 
 assimilates the soul to Christ, by frequent contemplation. It also 
 produces all the motives to holiness and obedience ; it begets 
 these precious qualities in the soul. It giveth a Christian a view 
 of the matchless virtues that are in Christ, and stirs hirn up to a 
 *30 
 
354 LEIGHTON'S SELECT WORKS. 
 
 diligent, though imperfect imitation of them. It sets before us 
 Christ's spotless purity, in whose mouth there was no guile, and 
 so invites us to purity. It represents the perpetual calmness of 
 His spirit, that no tempest could reach to disturb it : In his mouth 
 there was no contentious noise, his voice was not heard in the streets : 
 and this recommends peaceableness, and gentleness. And so in the 
 rest here mentioned. 
 
 Hence, 1 conceive, may be fitly learned for our use, that seeing 
 here is a due wisdom and knowledge necessary for guidance and 
 direction in the ways of purity and peace, it is evident that gross 
 ignorance cannot consist with the truth of religion, much less can it 
 be a help and advantage to it. I shall never deny that a false, super- 
 stitious religion stands in need of it : " Not too much scripture 
 wisdom for the people.''' The pomp of that vain religion, like 
 court masks, shews best by candle-light. Fond nature likes it 
 well : the day of spiritual wisdom would discover its imposture 
 too clearly. But to let their foul devotion pass, (for such it must 
 needs be that is born of so black a mother as ignorance,) let this 
 wisdom at least be justified of those that pretend to be her children. 
 It is lamentable that amongst us, where knowledge is not with- 
 held, men should, through sloth and love of darkness, deprive 
 themselves of it. What abundance of almost Brutish ignorance 
 is amongst the commons ! and thence arise uncleanness, and all 
 mannar of wickedness : a darkness that both hides and increaseth 
 impurity. What is the reason of,so much impiety and iniquity 
 in all places, but the want of the knowledge of God? Not know- 
 ing Jesus Christ, and not obeying his gospel, are joined together. 
 Hosea iv. 1,2; 2 Thess. i. 8. It will be found true, that where 
 there is no obedience, there is no right knowledge of Christ. But 
 out of all question, where there is not a competency of knowledge, 
 there can be no obedience. And as thesa two lodge together, so 
 observe what attends them both. He shall come in flaming Jire to 
 render vengeance on them that know not God, and that obey not 
 the gospel of our Lord Jesus Christ. 
 
 And if there be any that think to shroud unpunished amongst 
 the thickets of ignorance, especially amidst the means of knowl- 
 edge, take notice of this ; though it may hide the deformity of 
 sin from your own sight for a time, it cannot palliate it from the 
 piercing eye, nor cover it from the revenging hand of Divine Jus- 
 tice. As you would escape, then, that wrath to come, come to 
 wisdom's school, and how simple soever ye be as to this world, if 
 you would not perish with the world, learn to be wise unto salva- 
 tion. 
 
 And truly, it is mainly important for this effect, that the minis- 
 ters of the Gospel be active and dexterous in imparting this wis- 
 dom to their people. If they would have their conversation to be 
 holy, and peaceable, and fruitful, &c., the most expedient way is 
 
SELECTIONS FROM SERMONS. 355 
 
 at once to principle them well in the fundamentals of religion ; 
 for therein is their great defect. How can they walk evenly and 
 regularly, so long as they are in the dark 1 One main thing is, 
 to be often pointing at the way to Christ, the fountain of this wis- 
 dom. Without this, you bid them be clothed, and clothe them 
 not. 
 
 How needful then is it, that pastors themselves be Seers indeed, 
 as the prophets were called of old j not only faithful but wise 
 dispensers, as our Saviour speaks, Luke xii. 42, that they be able 
 and apt to teach. 1 Tim. iii. 2. Laudable is the prudence that 
 tries much the churches' storehouses, the seminaries of learning ; 
 but withal, it is not to be forgot, that as a due furniture of learning 
 is very requisite for this employment, so it is not sufficient. When 
 one is duly enriched that way, there is yet one thing wanting, that 
 grows not in schools ; except this infused wisdom from above 
 season and sanctify all other endowments, they remain common 
 and unholy, and therefore unfit for the sanctuary. Amongst other 
 weak pretences to Christ's favor in the last day, this is one, We 
 have preached in thy name ; yet says Christ, / never knew you. 
 Surely, then, they knew not him, and yet they preached him. 
 Cold and lifeless (though never so fine and well contrived) must 
 those discourses be, that are of an unknown Christ. Pastors are 
 called angels, and therefore, though they use the secondary helps 
 of knowledge, they are mainly to bring their message from above, 
 from the Fountain, the Head of this pure wisdom. 
 
 Complaints of Sinfulness. 
 
 After these, there follow a few despised and melancholy persons, 
 (at least as to outward appearance,) who are almost always hang- 
 ing down their heads, and complaining of abundant sinfulness. 
 And surely, purity cannot be expected in these who are so far 
 from it by their own confession ; yet the truth is, that such purity 
 as is here below, will either be found to lodge among these, or no 
 where. Be not deceived ; think not that they who loath, and (as 
 they can) flee from the unholiness of the world, are therefore 
 taken with the conceit of their own holiness ; but as their perfect 
 purity of justification is by Christ's imputed righteousness, so like- 
 wise they will know, and do always acknowledge, that their in- 
 herent holiness is from above too, from the same fountain, Jesus 
 Christ. The wisdom from above is pure ; this is their engage- 
 ment to humility, for it excludes vaunting and boasting ; and be- 
 sides that, it is imperfect, troubled and stained with sin, which is 
 enough to keep them humble. Their daily sad experience will 
 not suffer them to be so mistaken : their many faults of infirmity 
 cannot but keep them from this presumptuous fault. There is a 
 generation, indeed, that are pure in their own eyes, but they are 
 
356 LEIGHTON'S SELECT WORKS. 
 
 such as are not washed from their Jilth. Prov. xxx. 1*2. They that 
 are washed, are still bewailing that they again contract so much 
 defilement. The most purified Christians are they that are most 
 sensible of their impurity. Therefore I called not this a universal 
 freedom from pollution, but a universal detestation of it. They 
 that are thus pure, are daily defiled with many sins, but they can- 
 not be in love with any sin at all, nor do they willingly dispense 
 with the smallest sins, which a natural man either sees not to be 
 sin, (though his dim moonlight discover grosser evils,) or, if he 
 do see them, yet he judges it too much niceness to choose a great 
 inconvenience rather than a little sin. Again, they differ in an- 
 other particular : a natural man may be so far in love with virtue 
 after his manner, as to dislike his own faults and resolve to amend 
 them; but yet, he would think it a great weakness to sit down 
 and mourn for sin, and to afflict his soul, as the Scripture speaks. 
 The Christian's repentance goes not so lightly ; there is a great 
 deal more work in it. There is not only indignation against im- 
 purity, but it proceeds to revenge. 2 Cor. vii. 11. The saints we 
 read of in Scripture, were ashamed of their impurity, but never of 
 their tears for it. Let the world enjoy their own thoughts, and 
 account it folly, yet surely, the Christian who delights in purity, 
 seeing he cannot be free from daily sin, when he retires himself 
 at night, is then best contented when his eyes serve him most 
 plentifully to weep out the stains of the by-past day ; yet he knows 
 withal, that it is only his Redeemer's blood that takes away 
 the guilt of them. This is the condition of those that are truly, 
 though not yet fully, cleansed from the pollutions of the world by 
 the Spirit of wisdom and purity. What mean they, then, who 
 would argue themselves out of this number, because they find yet 
 much dross left, and that they are not so defecated and refined as 
 they would wish to be 1 On the contrary, this hatred of pollution 
 testifies strongly that the contrary of it, purity, is there ; and 
 though its beginnings be small, doubt not, it shall in the end be 
 victorious The smoking of this flax shews indeed that there is 
 gross matter there, but it witnesseth likewise that there is fire in 
 it too, and though it be little, we have Christ's own word for it, 
 that it shall not be quenched; and if He favor it, no other power 
 shall be able to quench it. You find not, indeed, absolute holiness 
 in your persons, nor in your best performances, yet, if you breathe 
 and follow after it, if the pulse of the heart beat thus, if the main 
 current of your affections be tovyards purity, if sin be in you as 
 your disease and greatest grief, and not as your delight, then, 
 take courage ; you are as pure as travellers can be ; and notwith- 
 standing that impure spirit, Satan, and the impurity of your own 
 spirits, vex you daily with temptations, and often foil you, yet, in 
 despite of them all, you shall arrive safe at home where perfection 
 dwells. 
 
SELECTIONS FROM SERMONS. 357 
 
 The Wisdom from above is pure. 
 
 Be ashamed, then, of your extreme folly, you that take pleasure 
 in any kind of uncleanness. Especially, seeing God hath reform- 
 ed and purged .His House amongst us, you that are, or should be, 
 His living temples, remain not unreformed. If you do, Church 
 reformation will be so far from profiting you, that as a clearer light, 
 it will but serve to make your impurity both more visible and more 
 inexcusable. If you mean that the Holy Ghost should dwell with 
 you, entertain Him, avoiding both spiritual and fleshly pollutions. 
 The word here used doth more particularly signify chastity ; and 
 certainly, wherever this wisdom from above is, this comely grace 
 is one of her attendants. Whatever any have been in times past, 
 let all be persuaded henceforth to mortify all lustful and carnal af- 
 fections. Know that there is more true and lasting pleasure in 
 the contempt of unlawful pleasures, than in the enjoyment of 
 them. Grieve not, then, the good Spirit of God with actions or 
 speeches, yea, or with thoughts that are impure. The unholy 
 soul, like the mystical Babylon, makes itself a cage of unclean 
 birds, and a habitation of filthy spirits ; and if it continues to be 
 such, it must, when it dislodges, take up its habitation with cursed 
 spirits forever in utter darkness. But as for those that are sin- 
 cerely and affectionately pure, that is, pure in heart, our Saviour 
 hath pronounced their begun happiness Blessed are they that are 
 pure in heart, and assured them of full happiness -for they shall 
 see God. This wisdom is sent from Heaven on purpose to guide 
 the elect thither by the way of purity. And mark how well their 
 reward is suited to their labor : their frequent contemplating and 
 beholding of God's purity as they could, while they were on their 
 journey, and their laboring to be like Him, shall bring them to sit 
 down in glory, and to be forever the pure beholders of that purest 
 object. They shall see God. What this is, we cannot tell you, 
 nor can you conceive it ; but walk heavenwards in purity, and 
 long to be there, where you shall know what it means; For you 
 shall see Him as He is. 
 
 Heavenly Meditation. 
 
 It is a rare, unfrequent thing, this communing of the heart with 
 God, speaking its thoughts to Him concerning itself, and concerning 
 Him and His dealings with it, and the purposes and intentions it 
 hath towards Him, which is the speech here recommended, and 
 is that Divine exercise of meditation and soliloquy of the soul with 
 itself and with God, hearkening what the Lord God speaks to us 
 within us, and our hearts echoing and resounding his words, (as 
 Psalm xxvii. 8, 9,) and opening to Him our thoughts of them and 
 of ourselves. Though they stand open, and He sees them all, 
 
358 LEIGHTON'S SELECT WORKS. 
 
 even when we tell Him not of them, yet, because He loves us, He 
 loves to hear them of our own speaking : Let me hear thy voice, 
 for it is sweet ; as a father delights in the little stammering, lisp- 
 ing language of his beloved child. And if the reflex affection of 
 children be in us, we shall love also to speak with our Father, 
 and to tell Him all our mind, and to be often with Him in the en- 
 terlainments of our secret thoughts. 
 
 But the most men are little within : either they wear out their 
 hours in vain discourse with others, or possibly vainer discourses 
 with themselves. Even those who are not of the worst sort, and 
 who, possibly, have their times of secret prayer, yet do not so de- 
 light to think of God, and to speak with Him, as they do to be 
 coversant in other affairs, and companies, and discourses, in which 
 there is a great deal of froth and emptiness. Men think, by talk- 
 ing of many things, to be refreshed ; and yet, when they have 
 done, find that it is nothing, and that they had much better have 
 been alone, or have said nothing. Our thoughts and speeches in 
 most things, run to waste, yea, are denied ; as water spilt on the 
 ground is both lost, and cannot be gathered up again, and is pol- 
 luted, mingled with dust. But no word spoken to God, from the 
 serious sense of a holy heart, is lost : he receives it, and returns 
 it into our bosom with advantage. A soul that delights to speak 
 to Him, will find that He also delights to speak to it. And this 
 communication, certainly, is the sweetest and happiest choice; to 
 speak little with men, and much with God. One short word, such 
 as this here, spoken to God in a darted thought, eases the heart 
 more when it is afflicted, than the largest discourses and complain- 
 ings to the greatest and powerfullest of men, or the kindest and 
 most friendly. It gives not only ease, but joy, to say to God, / 
 have sinned, yet I am thine; or, as here, I have borne chastisement, 
 1 will no more offend. The time of affliction is peculiarly a time 
 of speaking to God ; and such speech, as this is peculiarly befit- 
 ting such a time. And this is one great recommendation of 
 affliction, that it is a time of wiser and more sober thoughts a 
 time of the returning of the mind inwards and upwards. A high 
 place, fulness and pleasure, draw the mind more outwards. Great 
 light and white colors dissipate the sight of the eye, and the 
 very thoughts of the mind too ; and men find that the night 
 is a fitter season for deep thoughts. It is better, says Sol- 
 omon, to go to the house of mourning than to the house of 
 feasting. Those blacks made the mind more serious. It is a 
 rare thing to find much retirement unto God, much humility and 
 brokenness of spirit, true purity and spirituality of heart, in the 
 affluence and great prosperities of the world. It is no easy thing 
 to carry a very full cup even, and to digest well the fatness of a 
 great estate and great place. They are not to be envied who 
 have them : even though they be of the better sort of men, it is a 
 thousand to one but they shall be losers by the gains and advance. 
 
SELECTIONS FROM SERMONS. 359 
 
 ments of this world, suffering proportionably great abatements of 
 their best advantages, by their prosperity. The generality of men, 
 while they are at ease, do securely neglect God, and little mind 
 either to speak to Him, or to hear Him speak to them. God com- 
 plains thus of His own people : I spoke to them in their prosperity, 
 and they would not hear. The noises of coach-wheels, of their 
 pleasures, and of their great affairs, so fill their ears, that the still 
 voice wherein God is, cannot be heard. I will bring her into the 
 wilderness, and there I ivill speak to her heart, says God of His 
 Church. There the heart is more at quiet to hear God, and to 
 speak to Him, and is disposed to speak in the style here prescribed, 
 humbly and repentingly. 
 
 I have borne Chastisement. 
 
 The speaking this unto God under affliction signifies, that our 
 affliction is from His hand ; and to the acknowledgement of this 
 truth, the very natural consciences of men do incline them. 
 Though trouble be the general lot of mankind, yet it doth not 
 come on him by an improvidential fatality : though man is born to 
 trouble as the sparks fly upwards, yet it comes not out of the dust. 
 Job v. 6, 7. It is no less true, and in itself no less clear, that all 
 the good we enjoy, and all the evil we suffer, come from the same 
 Hand ; but we are naturally more sensible of evil than of good, 
 and therefore do more readily reflect upon the original and causes 
 of it. Our distresses lead us to the notice of the righteous God 
 inflicting them, and of our own unrighteousness ways procuring 
 them, and provoking Him so to do ; and therefore it is meet to 
 speak in this submissive, humble language to Him. It is by all 
 means necessary to speak to Him. He is the party we have to 
 deal withal, or to speak to, even in those afflictions whereof men 
 are the intervenierit visible causes. They are, indeed, but instru- 
 mental causes, the rod and staff in His hand who smites us ; there- 
 fore, our business is with Him,^n whose Supreme Hand alone 
 the mitigations and increases, the continuance and the ending, of 
 our troubles lie. Who gave Jacob to the spoil, and Israel to the 
 robbers ? Did not the Lord, against whom we have sinned ? Isa. 
 xlii. 24. So Lam. i. 14, The yoke of my transgressions is bound 
 on by His hand. Therefore, it is altogether necessary in all afflic- 
 tions to speak to Him. And as it is necessary to speak to Him, 
 so it is meet to speak thus to Him I have borne chastisement, I will 
 no more offend. These words have in them the true composition 
 of real repentance, humble submission and holy resolution. / 
 have borne chastisement that is, I have justly borne it, and do 
 heartily submit to it ; I bear it justly, and take it well ; Lord, 1 
 acquit thee, and accuse myself. This language becomes the most 
 innocent persons in the world in their suffering. Job knew it 
 well, and did often acknowledge it in his preceding speeches. 
 
360 LEIGHTON'S SELECT WORKS. 
 
 Though sometimes, in the heat of dispute, and in opposition to 
 the uncharitable and unjust imputations of his friends, he seems 
 to overstrain the assertion of his own integrity (which Elihu here 
 corrects,) you know he cries out, / have sinned against Thee: 
 what shall 1 do unto Thee, O Thou preserver of men ? Job vii.20. 
 And chap. ix. ver. 30, If I wash myself with snow-water , and 
 make my hands never so clean, yet shaft Thou plunge me in the 
 ditch, and mine own clothes shall abhor me. 
 
 What I see not, teach Thou me. 
 
 This is a very necessary supplication, even for the most discern- 
 ing and clearest-sighted penitent, both in reference to the com- 
 mandment and rule for discovering the general nature and several 
 kinds of sin, and withal for the application of this general light to 
 the examination of a man's own heart and ways, that so he may 
 have a more exact and particular account of his own sins. 
 
 The former part of the petition is for the knowledge of the law 
 of God, as the rule by which a man is to try and to judge himself. 
 The most knowing are not above the need of this request ; yea, 
 I am persuaded, the most knowing know best how much they need 
 it, and are most humbled in themselves in the concience of their 
 ignorance and darkness in Divine things, and are most earnest 
 and pressing in this daily supplication for increases of light and 
 spiritual knowledge from Him who is the Fountian of it : What I 
 see not, teach Thou me. On the other side, the least knowing are 
 often the most confident that they know all, and swelled with a 
 conceited sufficiency of their model and determination of all things, 
 both dogmatical and practical ; and therefore are they the most 
 imperious and magisterial in their conclusions, and the most im- 
 patient of contradiction, or even of the most modest dissent. 
 
 The wisest and holiest persons speak always in the humblest 
 and most depressing style of their own .knowledge, and that not 
 with an affectation of modesty, bm under the real sense of the thing 
 as it is, and the sincere account they give of it, and that commonly % 
 when they are declaring themselves most solemnly, as in the sight 
 of God, or speaking in supplication to Him with whom they dare 
 least of all dissemble. Whosoever he was that spake those words, 
 in the thirtieth chapter of Proverbs, surely he was a man of emi- 
 nent wisdom and piety, and yet he begins thus : Surely lam mort 
 brutish than any man, and have not the understanding of a man ; 
 I have neither learned wisdom, nor have I knowledge, of the Holy. 
 And though he was so diligent a student, and so great a proficient 
 in the law of God, yet, how importunate a petitioner is he for the 
 understanding of it, as if he knew nothing at all ! Besides the 
 like expressions in other Psalms, in that one Psalm, [the cxix.] 
 which, although of such length, hath nothing but the breathing 
 
SELECTIONS FROM SERMONS. 361 
 
 forth of his affection to the word and law of God, how often doth 
 David in it reiterate that petition, Teach me thy statutes ! so often, 
 that a carnal mind is tempted to grow weary of it, as a nauseating 
 tautology ; but he made it still new with the freshness and vehe- 
 mency of his affection : Make me to understand the way of Thy 
 precepts Give me understanding, and 1 shall keep Thy law and 
 Open Thou mine eyes, that 1 may see the wonders of Thy law, 
 unseal mine eyes, as if they were still veiled and dark. These 
 are the earnest and nobly ambitious desires that daily solicit holy 
 hearts, and stir them up to solicit the Teacher of heart?, to be 
 admitted more into the secrets and recesses of Divine knowledge : 
 not to those abysses that God intends should be secret still, and 
 from which He hath barred out our curiosity, as the forbidden tree 
 of knowledge, those secrets that belong to Himself alone, and 
 concern us not to inquire after. And certainly, to be wading in 
 those deeps, is the way to be drowned in them. The searcher of 
 majesty thall be oppressed with glory. Yet, there is in man, a 
 perverse, preposterous desire, to pore upon such things as are on 
 purpose hidden that we should not inquire after them, and to seek 
 after useless, empty speculations of them, which is a luxury and 
 intemperance of the understanding, like unto that, and springing 
 from that, which at first undid us in the root. These are times 
 full of those empty, airy questions, and notions in which there is 
 no clearness nor certainty to be attained, arid if it were, yet it 
 would serve to little or no purpose, not making the man who thinks 
 he hath found them out, one jot the better or holier man than he 
 was before. What avails it, says a devout author, to dispute and 
 discourse high concerning the Trinity, and want humility, and so 
 displease that Trinity ? The light and knowledge suited accord- 
 ing to the intendment of this copy, is of nature, such as purifies 
 the heart and rectifies the life. What I see not, teach Thou me; 
 that is, of such things as may serve this end, that if I have done 
 iniquity, I may do it no more. This is sound and solid knowledge, 
 such a light as inflames the heart with the love of God and of the 
 beauties of holiness, and still, as it grows, makes those to grow 
 likewise. Such are still, we see, David's multiplied supplications 
 in that cxix. Psalm ; riot to know reserved and useless things, but, 
 Hide not thy commandments from me. Thy hands have made me 
 and fashioned me : now, what is it that Thy creature and work- 
 manship begs of Thee 1 What is that which will complete my 
 being, and make me do honor to my Maker? This is it, Give 
 me understanding, that I may learn Thy commandments. 
 
 The Worship of God in the Sanctuary. 
 
 There is no exercise so delightful to those that are truly godly, 
 as the solemn worship of God, if they find His powerful and sen- 
 3t 
 
362 LEIGHTON'S SELECT WORKS. 
 
 sible presence in it ; and indeed there is nothing on earth more 
 like to heaven than that is. But when He withdraws Himself, 
 and withholds the influence and breathings of His Spirit in his 
 service, then good souls find nothing more lifeless and uncomfort- 
 able. But there is this difference, even at such a time, betwixt 
 them and those that have no spiritual life in them at all, that they 
 find, and are sensible of this difference ; whereas the others know 
 not what it means. And for the most part, the greatest number 
 of those that meet together with a profession to worship God, yet 
 are such as do not understand this difference. Custom and for- 
 mality draw many to the ordinary places of public worship, and 
 fill too much of the room ; and sometimes novelty and curiosity, 
 drawing to places not ordinary, have a large share : but how few are 
 there that come on purpose to meet with God in His worship, and 
 to find His power in strengthening their weak faith, and weaken- 
 ing their strong corruptions, affording them provision of spiritual 
 strength and comfort against times of trial, and, in a word, ad- 
 vancing them some steps forward in their journey towards Hea- 
 ven, where happiness and perfection dwell ! Certainly, these 
 sweet effects are lo be found in these ordinances, if we would 
 look after them. Let it grieve us then, that we have so often lost 
 our labor in the worship of God through our own neglect, and 
 entreat the Lord, that at this time He would not send us away 
 empty. For how weak soever the means be, if He put forth His 
 strength, the work shall be done, in some measure, to His glory 
 and our edification. Now that He may be pleased to do so, to 
 leave a blessing behind Him, let us pray, &c. 
 
 The Times of the Church in the hands of God. 
 
 That sovereign Lord, who at first set up the lights of heaven to 
 distinguish times and seasons by their constant motion, and like- 
 wise by His supreme providence ruling the world, hath fixed the 
 periods of states and kingdom, and decreed their revolutions, their 
 rising, ascending, and their height, with their decline and sitting, 
 hath by a special providence determined those changes and vicis- 
 situdes that befall His Church. That which the Psalmist speaks, 
 in his own particular, Psal. xxxi. 15, holds of each believer, and 
 of the Church which they makeup in all ages and places : I said, 
 Thou art my God, my times arc in Thy hand. A sure and steady 
 hand indeed, and therefore he builds his confidence upon it, ver. 
 13. They took counsel against me, but I trusted in thce. And 
 upon this, he prays in faith, that the face of God may shine upon 
 him, and the wicked may be ashamed. 
 
 Thus, then, as many of you as are looking after a day of mercy 
 to the Church of God, pray and believe upon this ground, That 
 the time of it is neither in the frail hands of those that favor and 
 
SELECTIONS FROM SERMONS. 
 
 seek it, nor in the hands of those that oppose it, how strong and 
 subtle soever they be, but in His almighty hand, who doth in 
 heaven and earth what pleaseth Him. If he have said, Now, and 
 here, will I give a day of refreshment to my people who have long 
 groaned for it, a day of the purity and power of religion ; if, I say, 
 this be His purpose, they must have somewhat more than omni- 
 potence, who can hinder it. When His appointed time comes, 
 to make a day of deliverance dawn upon His Church, after their 
 long night either of affliction or of defection, or both ; they who 
 contrive against that day-spring, are as vain as if they would sit 
 down to plot how to hinder the sun from rising in the morning. 
 And they who let go their hopes of it, because of great apparent 
 difficulties that interpose betwixt their eye and the accomplish- 
 ment of that work, are as weak as if they should imagine, when 
 mists and thick vapors appear about the horizon in the morning, 
 that these could hinder the rising of the sun, which is so far out 
 of their reach, and comes forth as a bridegroom, and rejoices as a 
 mighty man to run his race, says David. Those mists may indeed 
 hinder his clear appearance, and keep it from the 'eye for a time ; 
 but reason tells us, even then, that they cannot stop his Course. 
 And faith assures us no less in the other case, that no difficulties 
 can hold back God's day and work of mercy to His people. But 
 you will say, All the difficulty is, to know whether the appointed 
 time be near or not. It is true, we have no particular prophecies 
 to assure us ; but certainly, when God awakes His children and 
 makes them rise, this is a probable sign that it is near day. I 
 mean, when He stirs them up to more than usual hopes, and 
 prayers, and endeavors, it is very likely that He intends them 
 some special good. But yet more, when He Himself is arisen, 
 (as it pleaseth Him to speak,) that is, when He is begun to appear, 
 in a more than ordinary manner of working by singular and won- 
 derful footsteps of providence, this is, no doubt, a sign that He 
 will go on to shew remarkable mercy to Sion, and that the time to 
 favor her, yea, the set time is come. Psal. cii. 13. 
 
 The true Glory of the Church. 
 
 If it be thus, that the purity of religion and worship, is the 
 cnwn and glory of a people ; and therefore, on the other side, 
 that their deepest stain of dishonor and vileness, is the vitiating of 
 religion with human devices; then, to contend for the preserva- 
 tion o.r the reformation of it, is noble and worthy of a Christian. 
 It is for the csown of Jesus Christ, which is likewise a crown of 
 glory and a diadem of beauty to them, He being their head. It 
 is, indeed, the true glory both of kings and their kingdoms. La- 
 bor, then, for constancy in this work : let no man take your crown 
 from you. You. know how busy the emissaries of the Chuch of 
 
364 LEIGIITON'S SELECT WORKS 
 
 Rome have been to take it from us, or, at least, to pick the dia- 
 monds out of it, and put in false, counterfeit ones in their places. 
 I mean, they stole away the power of religion, and filled up the 
 room with shadows and fopperies of their own devising. It is 
 the vanity of that church to think they adorn the worship of God 
 when they dress it up with splendor in her service, which, though 
 some magnify it so much, yet may most truly be called a glister- 
 ing slavery and captivity. Then is she truly free, and wears her 
 crown, when the ordinances of God are conformable to His own 
 appointment. It is vanity in man, I say, when they dress it up 
 with a multitude of gaudy ceremonies, and make it the smallest 
 part of itself ' ; whereas, indeed, its true glory consists not in 
 pomp, but in purity and simplicity. In the twelfth chapter of the 
 Apocalypse, we find the Church, under the name of a woman, 
 richly attired, indeed, but her ornaments be all heavenly ; the sun 
 her clothing, and her crown of twelve stars. Needs she, then, 
 borrow sublunary glory 1 No, she treads upon it : the moon is 
 under her feet. There is another woman, indeed, in that same 
 book, arrayed in purple and scarlet, decked with gold and precious 
 stones, and having a golden cup in her hand, but that golden cup 
 is full of abominations and Jilt hiness, and she herself the mother 
 of abominations. Apoc. xvii. 4. The natural man judges ac- 
 cording to his reach ; but to a spiritual eye there is a most genu- 
 ine beauty in the service of God and the government of His 
 house; and when they are nearest to the rule, the word of God, 
 then is it that the Lord himself is the crown and diadem of His 
 Church. 
 
 Insincerity in Public Worship. 
 
 External worship doth openly acknowledge a Deity, but want 
 of inward sense in worship secretly denieth it : the fool hath said 
 in his heart, there is no God. It is strange to hear so much noise 
 of religion in the world, and to find so little piety. To present 
 the living God with a carcass of lifeless worship, is to pay Him 
 with shells of services, and so to mock Him. And it is a more 
 admirable long-suffering in Him to defer the punishment of such 
 devotion, than of all the other sins in the world. The Egyp- 
 tian temples were rich and stately fabrics : a stranger who had 
 looked upon them without, would have imagined some great deity 
 within ; but if they entered, (as Lucian says, laughing at them,) 
 nothing was to be seen, but only some ape, or cat, or pied bull, or 
 some other fine god like those. To behold our fair semblance of 
 religion who frequent this house, it would appear that we were all 
 the temples of the Holy Ghost ; but whoso could look within us, 
 would find in many of our hearts lust, pride, avarice, or some 
 such like secret vice adored as a god. And these are they which, 
 
SELECTIONS FROM SERMONS. 
 
 365 
 
 while our bodies sit here, do alienate our souls from the service 
 of the Eternal God, so that we are either altogether senseless and 
 dead before Him, or, if any fit of spiritual motion rise within us, 
 we find it here, and here we leave it, as if it were sacrilege to 
 take it home with us. But did once that Spirit of Grace breathe 
 savingly upon our souls, we should straight renounce and abhor 
 those base idols, and then all the current of our affection would 
 run more in this channel : our services would then be spiritual, 
 and it would be our Heaven upon earth, to view God in his sanc- 
 tuary. And the obtaining of the change, is, or should 'be, one 
 main end of this our meeting ; and, that it may be the happy 
 effect of it, our recourse must be to the throne of grace by hum- 
 ble prayer, in the name of our Mediator, Jesus Christ, the righ- 
 teous. 
 
 ##****# 
 
 Arise, then, for the glory of the Lord is risen. The day of 
 the Gospel is too precious that any of it should be spent in sleep, 
 or idleness, or worthless business. Worthless business detains 
 many of us. Arise, immort;u souly, from turmoil in the dust, and 
 working in the clay like Egyptian captives. Address yourselves 
 to more noble work. There is a Redeemer come, who will pay 
 your ransom, and rescue you from such vile service, for more ex- 
 cellent employment. It is strange how the souls of Christians caii 
 so much forget their first original from Heaven, and their new 
 hopes of returning thither, and the rich price of their redemption, 
 and forgetting all these dwell so low, and dote so much upon 
 trifles. How is it that they hear not their well beloved's voice 
 crying, Arise, my love, my fair one, and come away? Though 
 the eyes of true believers are so enlightened, that they shall not 
 sleep unto death, yet their spirits are often seized with a kind of 
 drowsiness and slumber, and sometimes even when they should 
 be of most activity. The time of Christ's check to his three dis- 
 ciples, made it very sharp, though the words are mild : What! 
 could you not watch with me one hour J Shake off, believing 
 souls, that heavy humor. Arise, and satiate the eye of faith with 
 the contemplation of Christ's beauty, and follow after him till 
 you attain the place of full enjoyment. And you others who never 
 yet saw him, arise, and admire his matchless excellency. The 
 things you esteem great, appear so but through ignorance of his 
 greatness. His brightness, if you saw it, would obscure to you 
 the greatest splendor of the world, as all those stars that go never 
 down upon us, yet they are swallowed up in the surpassing light 
 of the sun when it arises. Stand up from the dead, and He shall 
 give you light. Arise and work while it is day, for the night shall 
 come wherein none can work, says our Saviour himself. Happy 
 are they who rise early in the morning of their youth ; for the 
 day of life is very short, and the art of Christianity long and 
 *31 
 
366 LEIGHTON'S SELECT WORKS. 
 
 difficult. Is it not a grevious thing, that men never consider why 
 they came into the world, till they be upon the point of going out 
 again, nor think how to live, till they be summoned to die? But 
 most of all unhappy, he who never wakens out of that pleasing 
 dream of false happiness, till he falls into eternal misery. Arise, 
 then, betimes, and prevent that sad awakening. 
 
 And being risen, put on your beautiful garments. Isa. lii. 1. 
 Draw towards you with the hand of faith the rich mantle of 
 Christ's righteousness. It is time to awake, says the Apostle, and 
 presently after, Put .ye on the Lord Jesus Christ. Rom. xiii. 11, 
 14. And it is a wonder how a sinner can rest, while he is out 
 of this garment ; for there is no other in heaven nor on earth, can 
 make him shine to God, an,d so shelter him from the stroke of 
 justice. Put him on then, and so shine : being thus clothed, 
 thou shalt shine in justification, and likewise in sanctity. What 
 a privilege is it, to be like God ! A sanctified conscience, what 
 can be said against it ? And first have an enlightened under- 
 standing, for that is the proper seat of light. That ignorant zeal 
 which Rome commends, exposes religion to scorn and contempt. 
 Heat without light, is the character of the fire of hell. I know, 
 all are not tied to a like degree of knowledge, but certainly, all 
 are obliged to have a competency, and diligence for increase. As- 
 pire, then, to be intelligent Christians, and to know well what 
 you believe. Let your minds be filled with knowledge, as the 
 Apostle speaks. But let it not stop there ; it must have influence 
 into the will. Lux est vcliiculum caloris : True light conveys 
 heat. ^All the knowledge that the natural man hath of Christ, not 
 warming his affection to Christ, is bat ignis fatuus, a vain light, 
 it shall never lead him to happiness. Saving light produces love, 
 and by that acts. Faith works by love, says the Apostle. That 
 breaks forth and shines in the life, in godliness, righteousness, 
 and sobriety. Shine, then, in all these ; first, in piety towards 
 God, for this is the reflection of those rays of light back towards 
 their source, and this will command the other two. No man that 
 shines in godliness, will wallow in injustice and intemperance. 
 Guile and wrong cannot endure the light : they that are unjust 
 cannot shine. Arid let them never offer to shine among Christians, 
 who are not sober, but stained with riot and uncleanness. These 
 foul enormities lay waste the conscience, and put out the light. 
 How can any seeds of grace subsist undrowned, that are exposed 
 to a daily deluge of cups ? How can that pure Spirit that chose 
 the likeness of a chaste dove, dwell and give light in that soul 
 which is a nest of impure and filthy lusts ? No ; there can be no 
 fellowship betwixt this celestial light, whereby we should shine, 
 and those infernal workings of darkness. Let profane men hold 
 it a chief strain of wit, to scoff at purity, but you who pretend 
 Heaven-ward in good earnest, and mean to shine in glory, shine 
 
SELECTIONS FROM SERMONS. 367 
 
 here in holiness ; For without holiness no man shall see God. And 
 do it with these qualifications : (1.) Constantly, in every estate. 
 Let not this Div^je light go out, neither by day in prosperity, nor 
 by night in adversity. In every place. Do not shine clear, and 
 be dark in your chamber : they that do thus, have their reward. 
 That is a sad word, if rightly understood. Beware of hypocrisy. 
 ("2.) bhine progressively, gaining still more and more victory over 
 darkness, till you attain unmixed and perfect light. The way of 
 the just, says Solomon, is like a shining light, thaLshineth more 
 and more unto the perfect day. Prov. iv. IS. (3.) Shine humbly, 
 to his glory whose light you borrow ; not to shew forth your own 
 excellencies, but His, who hath called you from darkness to His 
 marvellous light. 1 Peter ii. 9. If we be children of light, our 
 brightness must praise the Father of lights. Let your light so 
 shine before men, that they seeing your good works, (riot yourselves, 
 if you can be hid ; as the sun affords its light and will scarce 
 suffer us to look upon itself,) may glorify (not you, but) your 
 heavenly Father. Matt. v. 6. To conclude, 
 
 The pure light of the Church is revived, and the glory of the 
 Lord is risen upon you, and upon this glory there shall be a 
 defence. If God be your glory in the midst of you, He will be 
 likewise a wall of fire round about you. All the danger is, if we 
 fall short in the duty of shining. But as you desire that this 
 glory should abide and dwell amongst you, let all estates of men 
 provoke one another to shine bright in holiness. You who either 
 by birth or office are in eminent stations, know that you were set 
 there to be eminent and exemplary in shining, as stars of more 
 notable magnitude. You who are ministers of this light, know 
 that you are the light of the world ; and if the very light become 
 darkness, how great will that darkness be ! You that are of a 
 lower order, know that you must shine too ; for it is a common 
 duty. There is a certain company of small stars in the firmament, 
 which, though they cannot be each one severally seen, yet, being 
 many, their united light makes a conspicuous brightness in the 
 heavens, which is called the milky way : so, though the shining 
 of every private Christian is not so much severally remarkable, 
 yet, the concourse and meeting of their light together, will make 
 a bright path of holiness shine in tha Church. 
 
 Now to the end we may each one shine in our measure, we must 
 learn to turn ourselves often towards Him from whom our light is 
 derived. Conversing with Him, will make us more and more 
 like Him. There is a secret unknown virtue for this purpose in 
 secret prayer and meditation. Were we more in the mount with 
 God, our faces would shine more with men. Let us then rescue 
 from the world all the time we can, to resort frequently thither, 
 till such time as the soul, which is now often pulled down again 
 by the flesh, shall let the mantle fall and come down no more, but 
 
368 
 
 shine there without spot, and be forever satisfied with her Maker's 
 image. 
 
 
 Hypocrisy. 
 
 Art imitates nature ; and the nearer it comes to nature in its 
 effects, it is the more excellent. Grace is the new nature of a 
 Christian, and hypocrisy that art which counterfeits it ; and the 
 more exquisite it is in imitation, it is the more plausible to men, 
 but the more abominable to God. It may frame a spiritual man 
 in image so to the life, that not only others, but even the hypo- 
 crite himself may admire it, and favoring his own artifice, may be 
 deceived so far, as to say, and think, it lives, and fall in love with 
 it ; but he is no less abhorred by the Searcher of hearts, than 
 pleasing to himself. Surely, this mischief of hypocrisy can never 
 be enough inveighed against. When religion is in request, it is 
 the chief malady of the Church, and numbers die of it; though, 
 because it is a subtle and inward evil, it be little perceived; It is 
 to he feared there are many sick of it, who look well and comely 
 in God's outward worship, and they may pass well in good weath- 
 er, in times of peace, but days of adversity are days of trial. 
 prosperous estate of the Church make hypocrites, and-her distress 
 discovers them; But if they escape such trial, there is^one inevita- 
 ble day coming, wherein all secret things shall be made manifest. 
 Men shall be turned inside out : and amongst all sinners that 
 shall then be brought before that judgment-seat, that deformedest 
 sight shall be an unmasked hypocrite, and the- heaviest sentence 
 shall be his portion. 
 
 Oh ! that the consideration of this would scare us out of that 
 false disguise in time, and set us all upon the study of sincerity ! 
 Precious is that grace in God's esteem : a little of it will weigh 
 down mountains of formal religion, in the balance of the sanctuary. 
 Which of us have not now brought hypocrisy, more or less, into 
 the house of God ? Oh, that it were not with intention to nourish 
 it, but with desire to be here cured of it ! For He alone who 
 hates it so much, can cure it ; He alone can confer upon us that 
 sincerity wherein He mainly delights. If we have a mind, indeed, 
 to be endued with it, it is no where else to be .had : we must 
 entreat it of God by humble prayer, in the name of His well-be- 
 loved Son, by the assistance of His Holy Spirit. 
 
 Arise, shine, thy light being come, and the glory of the Lord being risen 
 upon thee. 
 
 Truly, light is sweet, and it is a pleasing tiling to behold the 
 sun, says the Preacher, Eccl. xi. 7. But the interchange of night 
 with day adds to its beauty, and the longest night makes day 
 
SELECTIONS FROM SERMONS. 369 
 
 the welcomes! ; as that people well know, whose situation in the 
 world gives them a five or six months' night all of one piece. It 
 is reported of some of them, that when they conceive their night 
 draws towards an end, they put on their richest apparel, and climb 
 up to the highest mountains, with emulation who shall first dis- 
 cover the returning light ; which, so soon as it appears, they 
 salute with acclamations of joy, and welcome it with solemn feast- 
 ing, and all. other testimonies of exceeding gladness. But such is 
 the lethargy of sinful man, that he stirs not to meet his spiritual 
 light; and, which is worse, when it comes upon him, it finds him 
 in love with darkness. Instead of his shouts of joy for this light, 
 many a cry must be sounded in his ears, to awaken him ; and it 
 is well, too, if at length he hear and obey this voice, Arise, shine, 
 for thy light is come. 
 
 Internal evidence that the Scriptures are the Word of God. 
 
 In this elementary world, Light being (as we hear) the first 
 thing visible, all things are seen by it, and it by itself. Thus is 
 Christ among spiritual things, in the elect world ^f his Church. 
 All things are made manifest by the Light, says the Apostle, 
 Ephes. v. 13, speaking of Christ, as the following verse doth evi- 
 dently testify. It is in his word that he shines, and makes it a 
 directing and convincing light, to discover all things that concern 
 his Church and himself, and to be known by its own brightness. 
 How impertinent, then, is that question so much tossed by the 
 Romish Church, how know you the Scriptures (say they) to be 
 the word of God, without the testimony of the Church ? I 
 would ask one of them again, how they can know that it is day- 
 light, except some one light a candle to let them see it. They 
 are little versed in Holy Scripture, who know not that it is 
 frequently called light ; and they are senseless who know not that 
 light is seen and known by itself. If our Gospel be hid, says the 
 Apostle, it is hid to them that perish, the god of this world having 
 blinded their minds against the light of the glorious Gospel of 
 Christ. 2. Cor. iv. 3. No wonder if such stand in need of a 
 testimony. A blind man knows not that it is light at noon-day, 
 but by report ; but to those that have eyes, light is seen by itself. 
 
 Christ, the Light of the World. 
 
 Light fitly resembles Christ in purity : it visits many impure 
 places, and lights upon the basest parts of the earth, and yet re- 
 mains most pure and undefiled. Christ sees and takes notice of 
 all the enormities and sinful pollutions in the world ; as David 
 says of the sun, there is nothing hid from His beams; yea, many 
 of those foul evils he cures, and purgeth away these pollutions; 
 
370 LEIGHTON'S SELECT WORKS. 
 
 and yet, he is never stained by them in the least degree. He is a 
 physician not capable of infection, and therefore while he dwelt 
 among men, he shunned not publicans and sinners, but sought 
 them rather, for with such was his business and employment. In- 
 deed, for a frail man to be too bold in frequenting profane and ob- 
 stinate persons, though with intention to reclaim them, is not al- 
 ways so safe. Metus est ne attrahant. They may pull him in, 
 who would help them forth, and pollute him who would cleanse 
 them. But our Saviour, the light of the world, runs no such 
 hazard : he is stronger than the perversest sinner, yea, than the 
 prince of darkness himself, over whom his banners are always 
 victorious, and purer than to be in danger of pollution. His pre- 
 cious blood is a fountain opened for sin and uncleanness : sinners 
 are purified by it, and it is not defiled by them. Thousands have 
 washed in it, yet it shall abide, and always shall be most perfectly 
 pure. And such a high priest was needful for us, who is undcjiled y 
 and who, though conversant with sinners, to communicate to them 
 his goodness, was yet separate from sinners in immunity from 
 their evil. Heb. vii. 26. 
 
 To this agrees well that title which the prophet Malachi gives 
 him, chap. iv. ver. 2, when he calls him the Sun of righteousness ; 
 full of purity and righteousness, as the sun is of light ; all lumin- 
 ous, without spot ; subject to no eclipse in himself, his light being 
 Jbis own, though our sins interposed may hide him sometimes from 
 us, as those real eclipses in the sun are rather ours, for we are 
 deprived of light, but not of the sun. Christ is in many ways 
 most fitly called the Sun ; for since all created light falls infinitely 
 short of his worth, the prince and chief of lights, the sun, cannot 
 but suit best, so far as may be, to set forth his excellency. 
 
 The light of the sun is neither parted nor diminished, by being 
 imparted to many several people and nations that behold it at one 
 time ; nor is the righteousness of this Sun of Righteousness either 
 lessened to himself, or to individual believers, by many partaking 
 of it at once : it is wholly conferred upon each ose of them, and 
 remains whole in himself. Hence it is, that not only Christ in- 
 vites so liberally sinners to come to him, but even justified persons 
 would so gladly draw all others to lay hold on this righteousness 
 of their Redeemer ; knowing well, that if all the world were en- 
 riched by it, they themselves would be no whit the poorer. 
 
 Christ, the Light and Lustre of the Church. 
 
 When the sun takes its course towards us in the season of the 
 year, it drives away the bharp frosts and the heavy fogs of winter, 
 it clears the heavens, decks the earth with variety of plants and 
 flowers, and awakes the birds to the pleasant strains of their nat- 
 ural music. When Christ, after a kind of winter absence, returns 
 
SELECTIONS FROM SERMONS. 371 
 
 to visit a declining church, admirable is the change that he pro- 
 duces : all begins to flourish by his sweet influence ; his house, 
 his worship, his people, are all clothed with a new beauty ; but it 
 is spiritual, and therefore, none but spiritual eyes can discern it. 
 When he will thus return, all the power and policy of man can 
 no more hinder him, than it could stay the course of the sun in 
 its circle. In like manner, a deserted, forsaken soul, that can do 
 nothing but languish and droop, while Christ withdraws himself, 
 what inexpressible vigor and alacrity finds it at his returning ! 
 Then those graces which, while they lurked, seemed to have been 
 lost and quite extinguished, bud forth anew with pleasant color 
 and fragrant smell. It is the light of His countenance that ban- 
 isheth their false fears, that strengthens their faith, and cures their 
 spiritual infirmities. This Sun is indeed the sovereign physician : 
 Unto you that fear my name, shall the Sun of Righteousness arise 
 with healing under his wings. Mai. iv. 2. 
 
 # # # # # 
 
 If we knew him rightly, we would not sell the least glance or 
 beam of this light of his countenance, for the highest favor of 
 mortal man, though it were constant and unchangeable, which it 
 is not. It is ignorance of Christ, that maintains the credit of 
 those vanities we admire. The Christian that is truly acquainted 
 with him, enamoured with the brightness of his beauty, can gen- 
 erously trample upon the smilings of the world with the one foot, 
 and upon her frownings with the other. If he be rich or honora- 
 ble, or both, yet, he glories not in that, but Christ, who is the 
 glory of the Lord, is even then his chiefest glory; and the light 
 of Christ obscures that worldly splendor in his estimation. And 
 as the enjoyment of Christ overtops all his other joys, so it over- 
 comes his griefs. As that great light drowns the light of prosper- 
 ity, so it shines bright in the darkness of affliction : no dungeon 
 so close that it can keep out the rays of Christ's love from his be- 
 loved prisoners. The world can no more take away this light, 
 than it can give it. Unto the just ariseth light in darkness, says 
 the Psalmist: and When I sit in darkness, the Lord shall be a 
 light unto me, says the Church, Mic. vii. 8. And as this light is 
 a comfort, so it is likewise a defence, which suffers no more of dis- 
 tress to come near the godly, than is profitable for them. There- 
 fore we find very frequently in Scripture, where this light and 
 glory is mentioned, protection and safety jointly spoken of: The 
 Lord is my light, and withal my salvation: whom shall I fear? says 
 David, Psal. xxvii. 1 . The. Lord is a sun, and He is a shield too. 
 Psal. Ixxxiv. 21. And truly I think him shot-proof that hath the 
 sun for his buckler. And for glory, Upon all the glory shall be a 
 defence, says ourPrpphet, ch. iv. ver. 5. And the prophet Zech- 
 ariah, where hj^JBfo the Lord the Church's glory in the midst of 
 her, calls him l^^Be, a wall of fire roundabout her, ch. ii. ver. 4. 
 
372 LEIGHTON'S SELECT WORKS. 
 
 The only way, then, to be safe, is to keep this light and the glory 
 entire. To part with any part of this glory, is to make a breach 
 in that wall of fire ; and if that be a means of safety, Jet all men 
 judge. 
 
 Hope amidst Billows. 
 
 How incongruous is it, that outward dangers or trials should 
 over-match it ! Will you trust God upon His word, for salvation 
 and eternal happiness, and be diffident for the safety and needful 
 blessings of this temporal life, which life, in comparison, is but 
 for a moment, and the best things of it but dross ? Consider that 
 you dishonor faith exceedingly, and degenerate from the believing 
 saints of former ages. Indeed, the promises of this life and that 
 which concerns it, though godliness hath them, yet, they are not 
 so absolute, nor are they so absolutely needful for you. But con- 
 sidering the wisdom and love of your Heavenly Father, learn to 
 compose your minds by it. 
 
 1 will not be afraid, though ten thousands of the people set them- 
 selves against me round about, says David. Psal. iii. 6. And lest 
 you think him singular, in the 46th Psalm, it is the joint voice of 
 the whole Church of God : We will not fear, though the earth be 
 removed, and the mountains be cast into the midst of the sea : though 
 the waters thereof roar and be troubled; though the mountains shake 
 with the sicelling thereof. There is a river, the streams whereof 
 make glad the city of God : the holy place of the tabernacle of the 
 most high God is in the midst of her ; she shall not be moved. 
 That is the way to be immoveable in the midst of troubles, as a 
 rock amidst the waves. When God is in the midst of a kingdom 
 or city, He makes it firm as Mount Sion, that cannot be removed. 
 When He is in the midst of the soul, though calamities throng 
 about it on all hands, and roar like the billows of the sea, yet, 
 there is a constant calm within, such a peace as the world can 
 neither give nor take away. On the other side, what is it but 
 want of lodging God in the soul, and that in His stead the world 
 is in the midst of men's hearts, that makes them shake like the 
 leaves of trees at every blast of danger 1 What a shame is it, 
 seeing natural men, by the strength of nature, and by help of 
 moral precepts, have attained such undaunted resolution and cour- 
 age against outward changes, that yet they who would pass for 
 Christians, are so soft and fainting, and so sensible of the small- 
 est alterations ! The advantage that we have in this regard is in- 
 finite. What is the best ground-work of a philosopher's constancy, 
 but as moving sands in comparison of the Rock that we may build 
 upon 1 But the truth is, that either we make flflprovision of faith 
 for times of trial, or, if any we have, we nej^Mgknow the worth 
 nor the use of it, but lay it by, as a dead unprofitable thing, when 
 
SELECTIONS FROM SERMONS. 373 
 
 we should most use and exercise it. Notwithstanding all our fre- 
 quenting of God's house, and our plausible profession, is it not 
 too true, that the most of us either do not at all furnish ourselves 
 with those spiritual arms that are so needful in the militant life of 
 a Christian, or we learn not how to handle them, and are not in 
 readiness for service ? As was the case of that improvident sol- 
 dier, whom his commander found mending some piece of his 
 armour, when they were to give battle. It were not amiss, before 
 afflictions overtake us, to try and train the mind somewhat by 
 supposing the very worst and hardest of them ; to say, What if 
 the waves and billows of adversity were swelled and flowing in 
 upon me : could I then believe ? God hath said, 1 will not fail 
 thee, nor forsake thce, with a heap of negations : In no wise,Iioill 
 not. He hath said, When thou passest through the Jire and through 
 the water, I will be with thee. These I know and can discourse 
 of them ; but could I repose and rest upon them in the day of 
 trial 1 . Put your souls to it. Is there anything or person that you 
 esteem and love exceedingly? Say, What if I should lose thisl 
 Is there some evil that is naturally more contrary and terrible to 
 you than many others 1 Spare not to present that to the imagina- 
 tion too, and labor to make faith master of it beforehand in case it 
 should befall you ; and if the first thought of it scare you, look 
 upon it the oftener, till the visage of it become familiar to you, 
 that you start and scare no more at it. Nor is there any danger 
 in these thoughts. Troubles cannot be brought the nearer by our 
 thus thinking on them ; but you may be both safer and stronger 
 by breathing and exercising of your faith in supposed cai3s. But 
 if you be so tender spirited, that you cannot look upon calamities 
 so much as in thought or fancy, how would you be able for a real 
 encounter? No, surely. But the soul that hath made God his 
 stay can do both. See it in that notable resolution of the Prophet, 
 Hab. iii. 17 : Although the Jig tree shall not blossom .neither shall 
 fruit be in the vines, the labor of the olive shall fail, and the. fields 
 shall yield no meat, the flock shall be cut off from the fold, and 
 there shall be no herd in the stalls : yet I will rejoice in the Lord, 
 1 will joy in the God of my salvation. The Lord God is my 
 strength. And in that of David, Psal. xxiii. 4 : Yea, says he, 
 though I walk through the valley of the shadow of death, I will 
 fear no evil, for Thou art with me ; Thy rod and Thy staff, they 
 comfort me. You see how faith is a cork to his soul, keeping it 
 from sinking in the deeps of afflictions. 
 
 The Loving-kindness of God. 
 
 A man may enjoy great deliverances, and many positive benefits 
 from the hand of God, and yet have no share in His loving-kind- 
 ness. How frequently doth God heap riches, and honor, and 
 32 
 
374 LEIGHTON'S SELECT WORKS. 
 
 health, on those He hates, and the common gifts of the mind too, 
 wisdom and learning, yea, the common gifts of His own Spirit, 
 and give a fair and long day of external prosperity to those on 
 whom He never vouchsafed the least glance of His favorable coun- 
 tenance ! Yea, on the contrary, He gives all those specious gifts 
 to them with a secret curse ! As He gave a king in wrath to His 
 people, so He often gives kingdoms in His wrath to kings. There- 
 fore David looks higher than the very kingdom which God prom- 
 ised him and gave him, when he speaks of His loving-kindness. 
 In a word, he resolves to solace himself with the assurance of this, 
 though he was stripped of all other comforts, and to quiet his soul 
 herein, till deliverance should come ; and when it should come, 
 and whatsoever mercies with it, to receive them as fruits and ef- 
 fects of this loving-kindness : not prizing them so much for them- 
 selves, as for the impressions of that love which is upon them. 
 And it is that image and superscription that both engages and 
 moves him most to pay his tribute of praise. And truly, this is 
 everywhere David's temper : his frequent distresses and wants 
 never excite him so much to desire any particular comfort in the 
 creature, as to entreat the presence and favor of God Himself. 
 His saddest times are when, to his sense, this favor is eclipsed. 
 In my prosperity I said, I shall not be moved. And what was his 
 adversity that made him of another mind 1 Thou didst hide Thy 
 face and I was troubled. This verifies his position in that same 
 Psalm, In thy favor is life. Thus, in the 63rd Psalm, at. the be- 
 ginning, My soul thirstethfor Thee, in a dry land where there is no 
 water : not for water, where there is none, but, for Thee where 
 there is no water. Therefore he adds in verse 3, Thy loving-kind- 
 ness is better than life. And all that be truly wise, are of this 
 mind, and will subscribe to his choice. , Let them enjoy this lov- 
 ing-kindness arid prize it, because, whatever befalls them, their 
 happiness and joy is above the reach of all calamities. Let them 
 be derided and reproached abroad, yet still, this inward persuasion 
 makes them glad and contented. As a rich man said, though the 
 people hated and taunted him, yet, when he came home and look- 
 ed upon his chests, Egomet mihi plaudo domi; with how much 
 better reason do believers bear out external injuries ! What in- 
 ward contentment is theirs, when they consider themselves as 
 truly enriched with the favor of God ! And as this makes them 
 contemn the contempts that the world puts upon them, so, like- 
 wise, it breeds in them a neglect and disdain of those poor trifle 
 that the world admires. The sum of their desires is, (as that ol 
 the Cynic's was, the sunshine,) that the rays of the love of God 
 may shine constantly upon them. The favorable aspect and large 
 proffers of kings and princes, would be unwelcome to them, if 
 they should stand betwixt them and the sight of that Sun. And 
 truly they have reason. What are the highest things the world 
 
SELECTIONS FROM SERMONS.- 375 
 
 affords ? What are great honors and great estates, but great cares 
 and griefs well dressed and colored over with a shew of pleasure, 
 that promise contentment, and perform nothing but vexation ? 
 That they are not satisfying, is evident ; for the obtaining of much 
 of them doth but stretch the appetite, and teach men to desire 
 more. They are not solid, neither. Will not the pains of a gout, 
 of a stranguary, or some such malady, (to say nothing of the 
 worst, the pains of a guilty conscience,) blast all these delights? 
 What relish finds a man in large revenues and stately buildings, 
 in high preferments and honorable titles, when either his body or 
 his mind is in anguish ! And besides the emptiness of all these 
 things, you know they want one main point, continuance. But the 
 loving-kindness of God hath all requisites to make the soul happy. 
 O satisfy us early with Thy goodness, (or mercy,) says Moses, that 
 we may rejoice and be glad all our days. Psal. xc. 14. There is 
 fulness in that for the vastest desires of the soul satisfy us; 
 there is solid contentment that begets true joy and gladness ; and 
 there is permanency all our days. It is the only comfort of this 
 life, and the assurance of a better. This were a large subject to 
 to insist on, but certainly the naming of His loving-kindness 
 should beget in each heart a high esteem of it, an ardent desire 
 after it. -And if it do so with you, then know, that it is only to be 
 found in the way of holiness. He is a holy God, and can love 
 nothing that is altogether unlike Himself. These must always be 
 some similitude and conformity of nature to ground kindness and 
 friendship upon, and to maintain it. That saying is true, Idem 
 vide et idem nolle, Jirma amicitia. What gross self-flattery is it, 
 to think that God's loving-kindness can be towards you, while 
 you are in love with sin, which he so perfectly hates ! How can 
 the profane swearer, or voluptuous person, or the oppressor and 
 covetous, or the close hypocrite, (worse than any of them,) rest 
 upon the loving-kindness of the Lord in the day of troubles ? No, 
 surely. But the terror of His wrath shall be added to all their 
 other calamities; and they shall find it heavier than all the rest. 
 God will not pour this precious oil of gladness, this persuasion of 
 His love, into filthy vessels. Even His own children, when they 
 grieve and sadden His holy Spirit by unholiness, shall be sadly 
 punished by the withdrawing of those comforting and sensible ex- 
 pressions of His love. 
 
 Labor, then, you who as yet never tasted of this love, to know 
 what it means. Forsake and hate that which hitherto has made 
 you strangers to it ; for if you obtain this, it shall comfort you 
 when those things cannot, but would rather prove your greatest 
 torment. And you who have received any testimonies of it, en- 
 tertain it carefully, for it is your best comfort both in your best 
 days and in your worst days too. 
 
 You would all gladly be delivered from the many evils that 
 
376 LEIGHTON'S SELECT WORKS. 
 
 threaten you ; for many they be indeed, and peace is a great 
 blessing. But suppose you were secured from all those fears, and 
 He should command a sudden calm, (which truly he can do,) 
 would you then think yourselves happy ? That life of yours which 
 you so fear to lose by fire or sword, though you had peace, would 
 ere long fall into the hands of some ague, or fever, or consumption, 
 and perish by them ; or at the longest, a few years will end it : 
 it is a lighted candle, which though nobody blow out, will quickly 
 burn out of itself. But this loving-kindness is not so short-lived : 
 it shall last as long as your souls, and so long as it lasts, they shall 
 be happy. Those goods that you fear shall be pillaged and spoil- 
 ed in war, how many hazards are they subject to even in peace ! 
 Solomon tells you, that riches oftentimes, though nobody should 
 take them away, make themselves wings, and fly away. And 
 truly, many times the undue sparing of them, is but the letting 
 of their wings grow, which makes them readier to fly away : 
 and the contributing a part of them to do good, only clips 
 their wings a little, and makes them stay the longer with 
 their owner. But this by the way. Howsoever, in the day of 
 death, and in the day of wrath, as Solomon says, they profit 
 nothing at all. Prov. xi. 4. So then, though you may desire 
 that God would command deliverance for you, yet, if you would 
 be truly happy, your greater and more earnest suit should be, that 
 He would command His loving-kindness to appear to your souls. 
 And having once obtained this, you may possibly be persecuted, 
 and endure hard trials, but one thing is made sure, you cannot be 
 miserable. Nor shall you want temporal mercies and preservation 
 too, so far as they are good for you. The inward assurance of 
 this love shall carry you strangely and sweetly through all outward 
 vicissitudes ; and when the day shall come, that all other comforts 
 shall look pale upon you, then shall you find the worth and happi- 
 ness of this more than ever before. 
 
 Rivers of water run down mine eyes, because they keep not Thy law. 
 
 Consider the nature of these tears. Tears spent for worldly 
 crosses, are all lost ; they run all to waste ; they are laclirymce 
 inanes, empty, fruitless things. But tears shed for the breach of 
 God's law, are the means to quench God's wrath. The prayers 
 and tears of some few, may avert the punishment of many, yea, of 
 of a whole land. And if not so, yet are they not lost ; the mourn- 
 ers themselves have always benefit by them : as you have it in 
 that known place, Ezek. ix. 4, they that mourned for the common 
 abominations were marked, and the common desolation took not 
 hold on them. This mourning for other men's wickedness, both tes- 
 tifies and preserves the godly man's innocence. I say, it preserves 
 it, as well as testifies it : it keeps him from the contagion of that 
 
SELECTIONS FROM SERMONS. 377 
 
 bad air he lives in ; for without this, sin would soon grow familiar. 
 It is good for men to keep up and maintain in their souls a dislike 
 of sin ; for when once it ceaseth to be displeasing to a man, it 
 will, before long, begin to be pleasing to him. 
 
 If we consider the nature of the godly, we shall see this mourn- 
 ing suit with it exceedingly, both in regard of his relation to God, 
 and to man. God is his Father, and therefore it cannot but 
 grieve him much, to see Him offended and dishonored. Love to 
 God, and consequently to His law, and love to men, and desire of 
 their good, are the spring of these rivers. A godly man is tender 
 of God's glory and of His law ; every stroke that it receives, stri- 
 keth his heart : and he hath bowels of compassion to men, and 
 would be glad if they were converted and saved. He considers 
 every man as his brother, and therefore is sorrowful to see him 
 run the hazard of perishing in sin. The former sympathy, where- 
 by the godly man tenders the glory of God, is from his piety, this 
 latter, whereby he pities the misery of man, is from his charity. 
 And from these flow the rivers that run down his eyes. 
 
 To be too sensible of worldly crosses, and prodigal of tears upon 
 such slight occasions, is little better than childish or woman- 
 ish ; but these tears that flow from love to God and grief for sin, 
 have neither uncomeliness nor excess in them. Abundance of 
 them will beseem any man who is a Christian. Let profane men 
 judge it a weakness to weep for sin, yet, we see David do it. 
 Men of arms arid valor need not fear disparagement by weeping 
 thus : it' is the truest magnanimity, to be sensible of the point of 
 God's honor, which is injured by sin. 
 
 Again, the consideration of this truth will discover the world 
 guilty of very much ingratitude to godly men. It hath always 
 been the custom of profane persons, to seek to brand religion and 
 godliness with disloyalty and turbulency, and to make it pass for 
 an enemy to the peace and prosperity of states and kingdoms. 
 You see clearly with what affection religion furnishes men towards 
 the public, causing them to mourn for common sins, and so to 
 prevent, as far as in them lies, common calamities. And 
 this is of no little consequence ; for truly, it is not foreign power, 
 so much as sin at home, that ruins kingdoms. All the winds that 
 blow without the earth, be they never so violent, stir it not ; only 
 that which is within its own bowels, makes an earthquake. It 
 was a grave answer of Epaminondas, being asked what he was 
 doing solitary and pensive in the time of solemn mirth, and feast- 
 ing : While my countrymen, said he, are so peaceably feasting, I 
 am thinking on the best means to preserve that peace to them, that it 
 may continue. Which, a little altered, is applicable to the godly. 
 They are oftentimes mourning for the sins, and praying for the 
 peace, of the places where they live ; when, in the mean time, the 
 greatest part are multiplying sin, and so forfeiting their peace. 
 *32 
 
378 LEIGHTON'S SELECT WORKS. 
 
 Rivers of waters. " This is a mournful, melancholy life that 
 these Precisians lead," says the worldling. Yes, truly, if there 
 were no more in it than what he can perceive and judge of. But 
 besides the full joy laid up for them, and the beginnings of it here, 
 there is even in this mourning an unknown sweetness and delight. 
 The philosopher says even of common tears, that there is some 
 kind of pleasure in them, as some things please the taste by their 
 very tartness. But of these tears, they that know them, know it to be 
 eminently true, that they are pleasant,. But be this exercise as 
 sad as the profane call it, yet, why observe they not, that they 
 themselves are much the cause of it ? As they may read here : 
 Because they keep not God' s law. 
 
 They will be still praising Thee. 
 
 Blessed are they that dwell in Thy House, saith the Psalmist ; 
 and he adds this reason, They will be st ill praising Thee. There 
 is indeed always in God's house, both fit opportunity and plentiful 
 matter of His piaises. But the greater number of those who fre- 
 quent His house, do not dwell in it ; their delight and affection is 
 not there. Therefore they cannot praise Him : they come in as 
 strangers, and have no skill in the songs of praise. Yea, and the 
 very children of the family, who worship in spirit and in truth, 
 find their instruments (their hearts) very often quite out of tune 
 for praises, and sometimes most of all when praises are requisite. 
 They find still such abundant cause of complaint in themselves, 
 weighing down their spirits, that they can hardly at all wind them 
 up to magnify that God whose mercy is far more abundant. If 
 we would take a reflex view, and look back upon our carriage this 
 day in the presence of our God, who is there among us, who 
 would not find much work for sad thoughts ? Would not one find 
 that he had a hard stony heart, another, a light, inconstant, wander- 
 ing heart to complain of, a third, an unbelieving heart, and some 
 all of these? And they (if such there be) who have both deeply 
 sorrowed and been largely comforted, will possibly, for all that 
 upon former sad experience, be full of fears and jealousies, that 
 this sweet temper will not be of long continuance ; that before 
 Icng, the world or some lust, will find, or make a way to creep in, 
 and banish those heavenly thoughts, and trouble that peace and 
 joy which accompanies them. Yet, notwithstanding all these 
 causes of grief or fear, our causes of praise are both more and 
 greater. And it is no reason that the sense of our own evil 
 should prejudge that acknowledgment of God's goodness ; yea, 
 rather it should stir us up to extol it so much the more. Cease 
 not to bemoan the evils of your own hearts ; but withal forget not to 
 magnify the riches of His grace, who hath given Himself for you, 
 and to you. These two will not hinder one another, but the due 
 intermixture of them will make a very good harmony. And 
 
SELECTIONS FROM SERMONS. 379 
 
 the fruit of them will be this, you shall have still more cause 
 to praise, and less to complain. When the Lord shall find you 
 humble acknowledgers of His grace, He will delight to bestow 
 more grace upon you, and will subdue those iniquities for you, 
 which you cannot. And though He is pleased to do it but gradu- 
 ally, by little and little, yet, in the end, the conquest shall be full; 
 and then, He who is the author and fnisher of your faith, though 
 it is His own work, yet, because it is done in you, He shall ac- 
 count the victory yours, as obtained by you, and give you as con- 
 querors, the crown of glory. To him that overcometh, saith he, 
 will 1 give to sit with me in my throne. Rev. iii. 21. 
 
 There is nothing here, but from free grace. The courage and 
 strength to fight in this spiritual warfare, the victory by fighting, 
 and the crown by victory, flow all from that fountain. In all 
 these things, we are more than conquerors, saith the Apostle but 
 how? through Him that loved us. Therefore, if we desire to be 
 such, let us humble ourselves before the throne of grace, entreat- 
 ing both for grace and glory in the name of Christ our Mediator. 
 
 The Name of Jesus fragrant. 
 
 When a natural eye looks upon the sacrament, to wit, of the 
 Lord's Supper, it finds it a bare and mean kind of ceremony. 
 Take heed there be not many of you that come to it, and partake 
 of it with others, who prize it little, have but low conceits of it, 
 and do indeed find as little in it as you look for. But Oh, what 
 precious consolation and grace doth a believer meet with at this 
 banquet ! How richly is the table furnished to his eye ! What 
 plentiful varieties employ his hand and taste, what abundance of 
 rare dainties! Yet, there is nothing but One here ; but that One 
 is all things to the believing soul. It finds his love is sweeter 
 than the richest wine to the taste, or best odours to the smell; and 
 that delightful word of his, Thy sins are forgiven thee, is the only 
 
 music to a distressed conscience. 
 
 ******* 
 
 Ask an afflicted conscience, if Jesus, that is, a Savicur, be not 
 a precious work that hath a sovereign value, both a refreshing 
 smell and a healing virtue. The hammer of the Law may break 
 a stony heart in pieces, but it is only the blood of Jesus that can 
 soften it. And where it is effectually poured, either upon a 
 wounded soul, it heals it, or upon a hard heart, it mollifies it. For 
 that other name, Christ, well may it be called, an ointment pour- 
 ed out, for it signifies his anointing. And that the sweet savor 
 of this name may effect, read but that one passage, Isa. Ixi. 1. 
 The Spirit of the Lord God is upon me, because the Lord hath 
 anointed me to preach good tidings unto the meek, &ic. What in- 
 estimable riches of consolation are there in each of those effects 
 to which Christ was anointed ! And yet, we find not a word 
 
380 LEIGHTON'S SELECT WORKS. 
 
 among them all for a proud, stiff-necked sinner. Here are good 
 tidings,but it is to the meek ; comfortable binding up, but it is for 
 the broken-hearted; liberty, but it is for captives and prisoners 
 groaning under their chains, and desirous to be delivered ; not 
 for such as delight in their bondage. There is oil of joy , and 
 garments of praise, but they are provided for mourning, dejected 
 spirits that need them ; not for the impenitent. On the contrary, 
 there is a terrible word interjected in the midst of these promises. 
 Tlie day of vengeance of our God ; and that is the portion of 
 Christ's enemies, and such are all incorrigible sinners. 
 
 Thus it is, at the same banquet from which you come, one may 
 be filled with spiritual joy, and the very person that sits next, may 
 be filled with a secret curse, and, return more miserable than he 
 came. But let the disconsolate, lamenting sinner lift up his 
 head, and behold Christ, the Son of God, anointed a prophet, to 
 preach salvation and liberty to such, a priest, to purchase it, and 
 
 a king, to give it. 
 
 # * * * * * * . 
 
 And as aromatic spices, when they are pounded out and beaten, 
 send forth their sweet smells most liberally, so, in these his suffer- 
 ings, did the obedience, patience, and love, and all the graces, and 
 the name of our Saviour, most clearly manifest themselves to the 
 world. After he was dead, they embalmed his body, but they knew 
 not that his own virtue would do more than all the ointments and 
 spices in the world could do, not only by preserving his body from 
 corruption, but by raising it the third day. And truly, after his 
 resurrection, his own disciples knew his name better than ever 
 before ; and yet more fully after his ascension, when the Holy 
 Ghost came down upon them ; which was poured from Heaven 
 on them for this very end ; that they might pour forth Christ's 
 name to the ends of the earth. Acts ii. 8. And they did so, car- 
 rying this precious treasure in earthern vessels, as that elect vessel 
 St. Paul speaks, 1 Cor. iv. 7. And ever since, God hath contin- 
 ued the pouring forth of his name, by the ministry and preaching 
 of the Gospel. It is true, there are too many of those that are 
 employed in this work, who seek themselves, and their own ends, 
 rather than His glory whom they preach. And they that are 
 more upright, the very best of them are sinful men. But how 
 mean and unworthy soever they be, despise not the Gospel. Let 
 the sweet name which they pour forth, prevail for itself, that so 
 you may reverence and love it, if you would have salvation by it; 
 and there is no other name under heaven, by which that can be 
 obtained. 
 
 As this name is poured forth in the gospel preached, so, in the 
 sacraments annexed to it ; and particularly in this, when the 
 bread is broken, and the wine poured out. And was not this the 
 earnest desire of the receivers of it this day, it should have been, 
 
SELECTIONS FROM SERMONS. 381 
 
 to have our share in it, for the refreshment and curing of our 
 souls ? Nor shall any that came thus, be disappointed. And if 
 not immediately, yet, most certainly, and that in due time, they 
 shall find the sweet fruits of it. 
 
 You have heard many ways how the name of Christ is poured 
 out, yet there is one more, without which all the rest are ineffec- 
 tual ; it is this, the secret and powerful working of the Spirit of 
 God in the soul. The ordinances and means of salvation do 
 indeed pour forth the name of Christ round about a man, but till 
 the Spirit concur with them, not one drop falls within the soul. 
 And is he not so much the more miserable, who hears much of 
 Christ, and partakes nothing of him ? Yes, surely. A man may 
 have much common knowledge of Christ, and may understand 
 well, yea, may preach well, concerning his worth and graces, and 
 yet, not love Him. But there is a particular knowledge of Him 
 by the infusion of the Spirit, and where the smallest measure of 
 this is, it presently wins the affection. There is a shedding abroad 
 of the love of God in our hearts, that the Apostle speaks of, Rom. 
 v. 5 ; and thus draws us after Him ; for our love to God is noth- 
 ing else but the reflection of His love to us. So then, though 
 many hear of Christ, yet, because there are but few that have 
 this special knowledge of him, therefore it is, that so few do truly 
 
 esteem him and love him. 
 
 ***** 
 
 If, then, you love Christ, the desires and breathings of your 
 soul after him are strong and earnest. If he withdrew himself, or 
 appear angry, if either you see him not, or see him look discon- 
 tented, your grief will be so deep that it cannot be allayed by any 
 worldly employments. Yet, upon some former tokens of his love, 
 which is known to be unchangeable, hope will uphold the soul, 
 till the beams of his grace scatter the cloud, and break through. 
 Though our Joseph seem strange, and speak roughly for awhile, he 
 cannot long refrain discovering his affection. 
 
 Again, love you him, unspeakable will be your joy when he 
 smiles upon you. As great will be your delight in possession, as 
 your desire is in pursuit ; and while you have his presence, it will 
 be too hard a task for any affliction to dismay you. Have you 
 indeed heard Christ speak comfortably to you this day at his holy 
 table? How will this enable the soul, and arm it against dangers, 
 and distracting, distrustful fears ! Perfect love castcth out fear, 
 saith St. John : 1 John iv. 18 : that is, all base and servile fear ; 
 but there is one fear that is in no heart but where love begets it, 
 fear to offend. You know how wary and loth men are naturally 
 to displease those they love ; therefore it is, that love to Christ, 
 and a careful observing of his commandments, are inseparable 
 companions. Yea, love itself is the fulfilling of the law, for it 
 gives up the heart to God, and consequently the whole man. 
 
382 LEIGHTON'S SELECT WORKS'. 
 
 Then there is no return of duty which your receiving of Christ 
 calls for, (and what doth it not call for ?) there is none, I say, but 
 is comprised under this one of love. Do you owe him praises? 
 Yes, surely. Then love Mm; that will stir you up to praise him. 
 You never knew, but where much love was in the heart, it made 
 the tongue ready and active upon all occasions to praise the party 
 loved. Love will entertain small courtesies with great thanks ; 
 much more where the benefit so far exceeds all possible thankful- 
 ness. Ought you to serve and obey him ? Doubtless : he hath 
 for that purpose redeemed you with, his precious blood. And 
 truly there is no obedience or service so full and so cheerful, as 
 that which flows from love. Should you study conformity to 
 Christ, and labor to be like him ? Yes, for this is to walk worthy 
 of Christ. Then there is nothing assimilates so much as love. 
 Men delight in their society whom they Jove, and by their society 
 
 they do insensibly contract their customs, and become like them. 
 
 ***** 
 
 Never think that one and the same soul can have much pride 
 and much of Christ. Ever, the more grace a man hath, the more 
 sense hath he likewise of his own unworthiness, and God's free 
 
 mercy, and consequently, the more humility. 
 
 * * ' * * * 
 
 If you hate the defilements of the world, and be not polluted 
 with inordinate affection to the creature, it shall never repent you 
 to have made choice of Christ. He shall fill your hearts with 
 peace and joy in believing. When you come to his house and 
 table, he shall send you home with joy and sweet consolation, 
 such as you would not exchange for crowns and sceptres. And 
 after some few of these running banquets here below, you shall 
 enter into the great marriage-supper of the Lamb, where faith 
 shall end in sight, and hope in possession, and love continue in 
 perpetual and full enjoyment ; where you shall be never weary, 
 but forever happy in beholding the face of the Blessed Trinity : 
 to whom be glory. Amen. 
 
 Without me ye can do nothing. 
 
 How true is that word of our Saviour, who is truth itself, With- 
 out me, ye can do nothing : severed from me, as that branch that 
 is not in me. They who are altogether out of Christ, in spiritual 
 exercises do nothing at all. 3 Tis true, they may pray and hear 
 the word, yea, and preach it too, and yet in so doing they do 
 nothing, nothing in effect. They have the matter of good actions, 
 but it is the internal form gives being to things. They are but 
 a number of empty words and a dead service to a living God. For 
 all our outward performances and worship of the body are nothing 
 but the body of worship, and therefore nothing but a carcass, ex* 
 
SELECTIONS FROM SERMONS. 383 
 
 cept the Lord Jesus, by his Spirit, breathe upon it the breath of 
 life. Yea, the worshipper himself is spiritually dead till he receive 
 life from Jesus, and be quickened by his Spirit. If this be true, 
 then it will follow necessarily, that where numbers are met to- 
 gether, pretending to serve and worship God, yet He hath very 
 few that do so indeed, the greatest part being out of Christ; and, 
 such being without him, they can do nothing in his service. 
 
 The carnal and spiritual Mind. 
 
 Man in regard of his composition, is, as it were, the tie and 
 band of Heaven and earth : they meet and are married in him. 
 A body he has taken out of the dust, but a soul is breathed into 
 him from Heaven, from the Ftither of Spirits : a house of clay, 
 but a guest of most noble extraction. But the pity is, it hath 
 forgot its original, and is so drowned in flesh, that it deserves no 
 other than to go under the name of flesh. It is become the slave 
 and drudge of the body, and like the Israelites in Egypt, made 
 perpetually to moil in clay. What is all your merchandise, your 
 trades and manufactures, your tillage and husbandry, but all for 
 the body, in its behalf, for food and raiment? In all thuse, the 
 mind must be careful and thoughtful, and yet properly they reach 
 it not, for itself hath no interest in them. It is true, the necessity 
 of the body requires much of these things, and superfluous custom 
 far more ; but it is lamentable that men force their soul to forget 
 itself and its proper business, to attend to these things only, and 
 be busy in them. They spend all their time, and their choicest 
 pains, upon perishing things, and which is worse, engage their 
 affections to them. They mind earthly things, whose end is de- 
 struction. Phil. iii. 18. 
 
 Will you consider seriously, that your souls run the hazard of 
 perishing, because you consider not their spiritual nature ? When 
 that earthly tabernacle of yours shall fall to the ground, (and ere 
 long it must,) your souls must then enter eternity, and though 
 you had as large a share of earthly things as your earthly hearts 
 now would wish, they will all lose their use in that moment. They 
 are not a proper good for the soul at any time, and least at that 
 time. If you keep it, all your life long, busy about the interest 
 and benefit of the flesh, the body, how poor will it be when they 
 part, having provided nothing at all for itself, but the guiltiness 
 of a sinful life, which will sink it into that bottomless pit ! Be 
 forewarned then : For to be carnally minded is death. Ver. 6, 
 preceding the text. 
 
 The carnal mind. Now, as sin hath debased and degenerated 
 the soul of man, making it carnal, so, the Son of God, by taking 
 on our nature, hath sublimated it again, and made it spiritual. 
 The souls that receive him are spiritualized ; yea, as sin made 
 
384 LEIGHTON'S SELECT WORKS. 
 
 the soul carnal, grace makes the very body to become spiritual, 
 making it partaker and co-worker in spiritual things together with 
 the soul, in doing and suffering, and participant of the hopes, too, 
 of an everlasting reward. This is the main Christian character 
 our Apostle gives here, that they are spiritually minded, and that 
 their actions suit their minds : They walk not after the flesh, but 
 after the Spirit. Whereas before, with the rest of the world, they 
 were eager in the pursuit of honors, and profits, and worldly 
 pleasures, and new stream of their desires runs in another chan- 
 nel. They seek after honor, and are very ambitious of it ; but it 
 is such honor the Apostle speaks of in this Epistle, ch. ii. ver. 7. 
 By patient continuance in well doing they seek for glory, and hon- 
 or, and immortality. Their mind is upon profit and gain ; but it 
 is with the same Apostle, Phil. iii. 18, that they may win Christ, 
 and they account all other things loss in comparison. And their 
 desires are after pleasure too, but not carnal pleasures ; these are 
 both base, and of short continuance, but the pleasures they aim 
 at, are those that are at God's right hand, and for evermore, Psal. 
 xvi. 11 ; and that path of life which the Psalmist there speaks of, 
 that way of holiness which leads thither, is their delight. Spiritual 
 exercises they go to, not as their task only, but more as their joy and 
 refreshment. And this change the Spirit of God works in the 
 soul, making it, yea, and the body wherein it dwells, of carnal, to 
 become spiritual : as fire, to which the Holy Ghost is compared, 
 refines sand and ashes, and makes of them the purest glass, which 
 is so neat and transparent. 
 
 The Heart to be first regulated. 
 
 To regulate the outward carriage, without the living principle 
 of an enlightened and sanctified conscience within, is to build 
 without a foundation. This is the thing God eyes most. He 
 looks through the surface of men's action to the bottom, follows 
 them into their source, examines from what motives and reasons 
 they flow. He sees not only the handle of the dial, but all the 
 wheels and weights of the clock that are the cause of its motion, 
 and accordingly judges both men and their actions to be good or 
 evil, as the inward Irarne and secret motions of the heart are. In 
 His own worship, the outside of it may have the same visage and 
 plausible appearance in a multitude convened to it and concurring 
 in it, and no human eye can trace a difference ; and yet, Oh, what 
 vast difference doth God's eye discover amongst them ! He sees 
 the multitude of those who are driven to His house by the power 
 of civil and church laws, or carried to it only with the stream of 
 company and custom ; (and these, I fancy, take up the most room 
 in our churches;) but He sees here and there, where such are in 
 any corner, who worship Him in singleness of heart, out of con- 
 
SELECTIONS FROM SERMONS. 385 
 
 science to His holy command, and under a sense of their many 
 obligations, those who dare not let pass any opportunity they can 
 reach, of doing service to their Lord, and who dare not slight His 
 word, and thus coming for conscience' sake, they do present their 
 souls to receive His word, give their hearts up to receive the 
 impression of it, put themselves under it, to be stamped by it 
 according to that, Rom. vi. 17 : But ye have obeyed from the 
 heart that form of doctrine which was delivered you. So, like- 
 wise, He sees those who bear His name to His people, the minis- 
 ters of His word. If they preach constantly, and live blamelessly, 
 and are diligent and irreprovable in all the external parts of their 
 walking, this last satisfies men's questions in their inspection and 
 visitings; but God's inquiry and visiting searches deeper. He 
 asks from what heart all this comes, whether from a holy con- 
 science of the weight and high importance of their holy calling, 
 and a faithful respect to the interest of their Master's glory and 
 His people's souls. 
 
 Owe no Man anything, but to Love one another. 
 
 So far as thou canst acquit thyself, owe nothing else to any; 
 but love, owe that to all. Not a like familiar converse neces- 
 sarily to all, nor a like measure of beneficence, nor a like degree 
 of love, but yet love alike sincere and real to all. Not either 
 a false, or an empty, fair carriage, but holy Christian love, love 
 rooted in thy heart, and springing up in thy actions, even to- 
 wards all men, as thy opportunity and ability serves thee, and 
 their condition requires of thee ; not hating nor dispising any 
 for their poverty in estate, or deformity of body, or defects of 
 mind, nor for that which works most on men, injuries done to 
 thyself. All they can do, cannot give thee an acquittance, or 
 free thee of this debt of love ; for thou art bound to Another. 
 This is the rule of Jesus Christ, and the badge of Christians, to 
 love their very enemies. But this, Oh, how rare is it ! How few 
 attain it \ Yea, how few endeavor to attain it ! On the contrary, 
 it is by many given over as a desperate, impossible business, they 
 judging of it not according to that Spirit of Christ that is his, but 
 according to the corrupt rancour and bitterness of their own na- 
 tural perverse spirits. Yea, and too many disdain it as a poor- 
 ness and sheepishness of spirit to suffer and forgive. Be it so ; 
 yet is it such a sheepishness as makes a man like Jesus Christ, 
 who. as a sheep before the shearers is dumb, so he opened not his 
 mouth, when his heart within was compassionate towards them, 
 as appeared when he opened it concerning them, Father, forgive 
 them, for they know not what they do. This is true greatness of 
 spirit, to partake of His spirit that is the highest and best of 
 spirits, and it is the spirit of meekness and love. How much is 
 33 
 
386 LEIGHTON'S SELECT WORKS 
 
 this above the common spirit of the world ! Truly base and poor 
 is that which is decomposed and put out of frame with every 
 touch ; whereas this is mighty, and triumphs indeed over all pro- 
 vocations and injuries. 
 
 ***** 
 
 Love can generously pass over those things about which folly 
 and pride makes such a noise, Oh ! can I bear this and that ? 
 And thou wouldst, by so saying, speak thy stout-heartedness. 
 Fool, is this stoutness and strength? Is it not rather the greatest 
 weakness to be able to bear nothing ? Have not the weakest 
 persons much of that kind of stoutness and strength, who are the 
 soonest moved and disquieted, women and children, and sick or 
 aged persons ? But love, Christian love to thy brother, makes the 
 mind truly strong and composed, not easily stirred against him for 
 every trifle, nay, not for greater matters. Love can endure much, 
 yea, all things, says the Apostle, 1 Cor. xiii. 7 ; it hath strength 
 to stand under them, and stand firm ; whereas base minds, void 
 of love, break all to pieces under a very small weight. Love 
 beareth all things, as the supporters of a strong and firm building ; 
 or rather, as a house it covers all, for so the word signifies. It 
 doth not blaze abroad the failings of men ; yea, it hides much, 
 covers a multitude of sins, not only from the eyes of others, but 
 even from a man's own eyes ; makes him not behold and look on 
 those things that might provoke him. Yea, it is ingenious and 
 inventive of the fairest constructions of things, to take them by 
 the best side, in the favorable sense ; and so long as there is any 
 agreeable way to interpret anything favorably, will not have a 
 hard thought of it, thinks no ill, as there it is. Not only hath it 
 no active evil thoughts of revenge, or returning evil, but willingly 
 it doth not judge ill of what is done by others, and what might be 
 so looked on as to provoke : doth not reckon wrongs so high as 
 want of charity moves the most to do, it sets them low. And as 
 a healthful constitution is sweet itself, and relishes all things right, 
 so there is more true pleasure and content of mind, in forgiving, 
 than ever any man found in revenge. This is but a feverish de- 
 light which malice and anger have wrought, working perhaps 
 greedily, but it is indeed a distemper. This love is the very root 
 of peace and concord, a humble grace, that is not lifted up and 
 insolent, as the word there is, and so doth not breed jars about 
 punctilios : it esteems so well of others, and so meanly of itself 
 that it cannot well be crossed by any in that matter of undervalu- 
 ing. But vain spirits are puffed up with a little approbation, and 
 as easily kindled up with any affront or apprehended disgrace. 
 Love is not lightly put out of temper, as, in sickly constitutions, 
 a fit of fever or ague is brought on by any blast or wrong touch 
 of diet : it is of a stronger digestion, and firmer health. 
 
SELECTIONS FROM SERMONS. 387 
 
 Preface to a Sermon. 
 
 Great and various are the evils that lodge within the heart of 
 man. Hence proceed evil thoughts, adulteries, murders, and many 
 other mischiefs, as our Saviour specifies there, Matt. xv. 19 : they 
 come forth apace, and yet, the heart is not emptied of them. But 
 was this heart thus at first, when it came newly forth of the hands 
 of its Maker? Surely not. Man was made upright, but he found 
 out many inventions. Eccl. vii. 29. Soon did the heart find the 
 way to corrupt itself; but to renew itself, is as impossible as to 
 have been the author of its own creation. Easily could it deface 
 the precious characters of God's image, but it passes the art of 
 men and angels to restore them. Only the Son of God, who for 
 that purpose took on him our nature, can make us, according to 
 the Apostle's phrase, partakers of the Divine nature. It is He 
 alone that can banish those unclean spirits, and keep possession 
 that they return no more. Have not they made a happy change 
 of guests, who have those infernal troops turned out of doors, and 
 the King of Glory fixing his abode within them ? This is the 
 voice of the Gospel : Lift up your heads, ye gates, and be ye lift 
 up, ye everlasting doors, that the King of Glory may enter in. 
 Psal. xxiv. 7. But small is the number of those who open where 
 this voice is daily sounded. Yea, some there are, who grow 
 worse under the frequent preaching of the word, as if sin were 
 emulous, and, as is said of virtue, would grow by opposition. The 
 truth is, too many of us turn these serious exercises of religion 
 into an idle divertisetnent. Take heed that formality, and cus- 
 tom, and novelty, do not often help to fill up many rooms in our 
 church. It were indeed a breach of charity, to entertain the ful- 
 ness of your assemblies with an ill construction : no, it is to be 
 commended. But would to God we were more careful to show 
 our religion in our lives, to study to know better the deceits and 
 impostures of our own hearts, and to gain daily more victory over 
 our secret and best beloved sins ! Let our intentions, then, be to 
 meet with Christ here, and to admit him gladly to dwell and rule 
 within us. If he conquer our inward enemies, ..those without 
 shall not be able to hurt us. If he deliver us from our sinful 
 lusts, he will stir our own distrustful fears. And that such may 
 be the fruits of our meeting, let us turn ourselves towards the 
 throne of grace, with humble prayer, in the name of Jesus Christ, 
 the righteous. 
 
 God's dispensation above our Wisdom. 
 
 Were the matter referred to our modelling, we should assign 
 the Church constant peace and prosperity for her portion, and not 
 
388 LEIGHTON'S SELECT WORKS. 
 
 consent that the least air of trouble should come near her ; we 
 would have no enemies to molest her, nor stir against her, or if 
 they did stir, we would have them to be presently repressed ; and 
 these, in our judgment, would be the fairest and most glorious 
 tokens of His love and power whose spouse she is. But this 
 carnal wisdom is enmity against God, and is opposed to the glory 
 of God, which rises so often out of the wrath of His enemies. 
 Had God caused Pharaoh to yield at the very first, to the release 
 of his people, where had been the fame of those miraculous judg- 
 ments in Egypt, and those mercies on the Israelites, the one set- 
 ting out and illustrating the other 1 Where had been that name 
 and honor which God says he would gain to Himself, and which 
 he did gain out of Pharaoh's final destruction, making that stony- 
 hearted king and his troops sink like a stone in the waters, as Mo- 
 ses sings ? Observe his proud boastings immediately foregoing 
 his ruin : I will pursue, says he, I will overtake, I will divide the 
 spoil; my lust shall be satisfied on them: I will draw my sword , 
 and my hand shall destroy them. Soon after, the sea quenches all 
 this heat. Commonly, big threatenings are unhappy presages of 
 very ill success. That historian [Herodotus] says well of God, 
 Deus neminem alium, quam seipsum, sinit de se magnifice sentire : 
 God suffers no other to think highly of himself, than Himself 
 alone. And indeed, as He abhors these boastings, so He delights 
 in the abasing of the lofty heart whence they flow, and it is His 
 prerogative to gain praise to Himself out of their wrath. Hast 
 thou an arm like God? says the Lord to Job, then, look upon the 
 proud and bring them low. Job. xi. 9. 12. When Sennacherib 
 came up against Jerusalem, his blasphemies and boastings were 
 no less vast and monstrous than the number of his men and char- 
 iots. Good Hezekiah turned over the matter unto God, spreading 
 the letter of blasphemies before Him, upon which God undertook 
 the war, and assured Hezekiah that the Assyrian should not so 
 much as shoot an arrow against the city, but return the same way 
 he came. 2 Kings xix. 33. And the deliverance there promised 
 and effected, is conceived to have been the occasion of penning 
 this very Psalm. Surely, when an angel did in one night slay 
 185,000 in their camps, that wrath and those threats tended ex- 
 ceedingly to the praise of the God of Israel. The hook that he 
 put* in Sennacherib's nostrils, (as the history speaks,) to pull him 
 back again, was more remarkable than the fetters would have 
 been, if he had tied him at home, or hindered his march with his 
 army. 
 
 Who is he then that will be impatient because of God's patience, 
 and judge Him slack in judgment, while the rage of the wicked 
 prevails awhile ? Know, that He is more careful of His own 
 glory than we can be, and the greater height man's wrath arises 
 to, the more honor shall arise to Him out of it. Did not His 
 
SELECTIONS FROM SERMONS. 389 
 
 omnipotency shine brighter in the flames of that furnace into 
 which the three children were cast, than if the king's wrath had 
 been at- first cooled ? Certainly, the more both it and the furnace 
 had their heat augmented, the more was God glorified. Who is 
 that God, saith he blasphemously and proundly, that can deliver 
 you out of my hands 1 Dan. iii. 15. A question, indeed, highly 
 dishonoring the Almighty, but stay till the real answer come ; and 
 then, not only shall that wrath praise Him, but that very same 
 tongue, though inured to blasphemy, shall be taught to bear a 
 main part in the confession of those praises. Let that apostate 
 emperor [Julian] go taunting the Head and tormenting the mem- 
 bers, of that mystical body, his closing with, Thou hast overcome, 
 .O Galilean, (meaning Christ,) shall help to verify that, whether 
 its course be shorter or longer, man's wrath ends always in God's 
 praise. In like manner, the closing of the lion's mouth, spake 
 louder to His praise who stopped them, than if He had stopped 
 Daniel's enemies in the beginning of their wicked design. So hot 
 was their rage, that the king's favorable inclination to Daniel, (of 
 which, in other cases, courtiers used to be so devout observers,) 
 yea, his contesting and pleading for him, did profit him nothing, 
 but they hurried their king to the execution of their unjust malice, 
 though themselves were convinced that nothing could be found 
 against him, but only concerning the law of his God. Dan. vi. 5. 
 It is said, ver. 14, that king Darius set his heart on Daniel to de- 
 liver him, and he labored to do it till the going down of the sun, 
 and then those counsellors and counsels of darkness overcame 
 him. But upon this black night of their prevailing wrath, follow- 
 ed immediately a bright morning of praises to Daniel's God, when 
 the lions that were so quiet company all night to Daniel, made so 
 quick a breakfast of those accursed courtiers who had maliciously 
 accused him. Even so let thine enemies perish, O Lord, and 
 let those that love Thee, be as the sun when he goes forth in his 
 might! ' ^ 
 
 His Heart is filed, trusting in the Lord. 
 
 That we many know how serene and sweet a thing it is, it is 
 here likewise joined with confidence, trusting in the Lord; a 
 quickening confidence always accompanying it, and so, undoubt- 
 ly, it is a blessed thing. Blessed is he that fear eth. Pear sounds 
 rather quite contrary, hath an air of misery ; but add, whom ? 
 That feareth the Lord. That touch turns it into gold. He 
 that so fears, fears not : He shall not be afraid. All petty fears 
 are swallowed up in this great fear, as a spirit inured with great 
 things, is not stirred nor affected at all with small matters. And 
 this great fear is as sweet and pleasing as those little fears are 
 anxious and vexing. Secure of other things, he can say, If ray 
 *33 
 
390 LEIGHTON'S SELECT WORKS. 
 
 God be pleased, no matter who is displeased. No matter who 
 despises me, if He account me His. Though all forsake me, my 
 dearest friends grow estranged, and look another way, if He 
 reject me not, that is rny only fear, and for that I am not perplex- 
 ed ; I know He will not. As they answered Alexander, when he 
 sent to inquire what they most feared, thinking possibly they 
 would have said, lest he should invade them, but their answer 
 was, We fear nothing but lest Heaven should jail upon us ; which 
 they did not fear neither : so, a believer hath no fear but of the 
 displeasure of Heaven, lest the anger of God should fall upon 
 him ; he fears that; that is, accounts that only terrible ; but yet, 
 he doth not, fear, doth not apprehend it will fall upon him, he is 
 better persuaded of the goodness of his God. So this fear is still 
 joined with trust, as here, so often elsewhere. Psal. xxxiii. 18, xl. 
 3, and cxlvii. 11. * 
 
 There is no turbulency in this fear ; it is calm and sweet. Even 
 that most terrible evil, that which this fear properly apprehends 
 and flies, sin, yet, the fear of that goes not to a distraction. Though 
 there is little strength, and many and great enemies, mighty An- 
 akims of temptations from without, and corruptions within, and 
 so, good reason for a holy, humble fear and self-distrust, yea, this 
 should not beat us off: yet, it is most fit to put us on to trust in 
 Him who is our strength. Courage ! the day shall be ours. 
 Though we may be often ioiled and down, and sometimes almost 
 at a hopeless point, yet, our Head is on high. He hath con- 
 quered for us, and shall conquer in us. Therefore, so fear as not 
 to fear. 
 
 The Believer a Hero. 
 
 Alas ! most persons have dull or dim apprehensions and shallow 
 impressions of God ; therefore they have little either of this fear 
 or of this trust. God is not in all their^aoughts, but how to com- 
 pass this or that design, and if they mi one, then how to com- 
 pass another : they are cast from one wave upon another. And 
 if at any time they attain their purpose, they find it but a wind, a 
 handful of nothing, far from what they fancied it. 
 
 Oh, my brethren, my desire is, that the faces of your souls 
 were but once turned about, that they were towards Him, looking 
 to Him, continually fearing Him, delighting, trusting in Him, 
 making Him your all. Can any thing so elevate and ennoble 
 the spirit of a man, as to contemplate and converse with the pure, 
 ever-blessed Spring and Father of Spirits ? Beg that you may 
 know Him, that He would reveal Himself to you ; for otherwise, 
 no teaching can make Him known. It is to light candles to seek 
 the sun, to think to attain to this knowledge without His own 
 revealing it. If He hide His face, who then may behold Him ? 
 
SELECTIONS FROM SERMONS. 391 
 
 Pray for this quickening knowledge, such a knowledge as will 
 effectually work this happy fear and trust. 
 
 You who have attained any thing of it, desire and follow on to 
 know the Lord ; particularly, so that your hearts may repose on 
 Him. So fear that you may not fear.' He would have our spirits 
 calm and quiet ; for when they are in a hurry and confusion, they 
 are then fit for nothing : all within makes a jarring, unpleasant 
 noise, as of an instrument quite out of tune. 
 
 This fe;ir of God is not, you see, a perplexing doubting and 
 distrust of His love : on the contrary, it is a fixed resting and 
 trust on His love. 
 
 Many who have some truth of grace, are, through weakness, 
 filled with disquieting fears ; but possibly, though they perceive 
 it not, it may be in some, a point of wilfulness, a little latent, 
 undiscerned affection of scrupling and doubting, placing much of 
 religion in it. True, where the soul is really solicitous about its 
 interest in God, that argues some grace ; but being vexingly anx- 
 ious about it, argues that grace is low and weak. A spark there 
 is, even discovered by that smoke ; but the great smoke still con- 
 tinuing, and nothing seen but it, argues there is little fire, little 
 faith, little love. 
 
 And this, as it is unpleasant to thyself, so is it to God, as smoke 
 to the eyes. What if one should be always questioning with his 
 friend, whether he loved him or not, and upon every little occa- 
 sion were ready to think he doth not, how would this disrelish 
 their society together, though truly loving each other ! The far 
 more excellent way, and more pleasing both to ourselves and to 
 God, were to resolve on humble trust, reverence, and confidence, 
 being most afFraid to offend, delighting to walk in His ways, lov- 
 ing Him and His will in all, and then, resting persuaded of His 
 love, though he chastise us. And even though we offend Him, 
 and see our offences in our chastisements, yet, H^ is good, plen- 
 teous in redemption, ready to forgive ; therefore, let Israel trust 
 and hope. Psal. cxxx. 7. Let my soul roll itself on Him, and 
 adventure there all its weight. He bears greater matters, uphold- 
 ing the frame of heaven and earth, and is not troubled nor bur- 
 dened with it. 
 
 The heart of a man is not sufficient for self-support; therefore, 
 naturally, it seeks out some other thing to lean and rest itself on. 
 The unhappiness is, for the most part, that it seeks to things be- 
 low itself; but these, being both so mean and so uncertain, cannot 
 be a firm and certain stay to it. These things are not fixed them- 
 selves : how can they then fix the heart ? Can a man have firm 
 footing on a quagmire, or moving sands ? Therefore, men are 
 forced in these things, still to shift their seat, and seek about from 
 one to another, still rolling and unsettled. The believer only 
 hath this advantage ; he hath a rest high enough and sure enough, 
 
LEIGHTON'S SELECT WORKS. 
 
 014 p/ the reach of all hazards. His heart is Jixed, trusting in 
 the Lord. 
 
 The basis of this happiness is, He trusteth in the Lord. So 
 the heart is Jixed; and so fixed, it fears no ill'tidings. 
 
 This trust is grounded on the word of God, revealing the power 
 and all-sufficiency* of God, and withal His goodness, His offer of 
 Himself to be the stay of souls, His commanding us to rest on 
 Him. People wait on I know not what persuasions and assuran- 
 ces, but I know no other to build faith on, than the word of 
 promise, the truth and faithfulness of God opened up, His wisdom, 
 and power, and goodness, as the stay of all those who, renouncing 
 all other props, will venture on it, and lay all upon Him. He 
 that believes, sets to his seal that God is true, John iii. 33, and so, 
 he is sealed for God ; his portion and interest are secured. If ye 
 will not helieve, surely ye shall not be established. Isa. vii. 9. 
 
 This is the way to have peace and assurance, which many look 
 for first, Thou wilt keep him in perfect peace whose mind is stayed 
 on Thee, because he trusteth in Thee. Isa. xxvi. 3. So here, the 
 heart is fixed by trusting. 
 
 Seek, then, clearer apprehensions of the faithfulness and good- 
 ness of God, hearts more enlarged in the notion of free grace, and 
 the absolute trust due to it ; thus shall they be more established 
 and fixed in all the rollings and changes of the world. 
 
 His heart is Jixed, or prepared, ready-dressed and in arms for 
 all services, resolved not to give back, able to meet all adventures, 
 and stand its ground. God is unchangeable, and therefore faith 
 is invincible. That sets the heart on Him, fastens it there on the 
 rock of eternity ; then, let winds blow, and storms arise, it cares 
 not. 
 
 This firm and close cleaving unto God hath in it of the affection 
 which is inseparable from this trust, love, joined with faith, and 
 so, a hatred of all ways and thoughts that alienate and estrange 
 from God, that remove and unsettle the heart. The holiest, wea- 
 riest heart is surely the most believing and fixed heart. If a 
 believer will adventure on any way of sin, he shall find that it will 
 unfix him, and shake his confidence, more than ten thousand 
 hazards and assaults from without. These are so far from mov- 
 ing, that they settle and fix the heart commonly more, causing it 
 to cleave the closer and nearer unto God ; but sinful liberty breeds 
 disquiet, and disturbs all. Where sin is, there will be a storm : 
 the wind within the bowels of the earth, makes the earthquake. 
 
 Would you be quiet, and have peace within in troublous times ? 
 keep near unto God, beware of any thing that may interpose be- 
 twixt you and your confidence. It is good for me, says the Psalm- 
 ist, to be near God : not only to draw near, but to keep near, to 
 cleave to him, and dwell in Him : so the word imports. Oh, the 
 sweet calm of such a soul amidst all storms ! Thus, once, trusting 
 
SELECTIONS FROM SERMONS. 393 
 
 and fixed, then no more fear : he is not afraid of evil tidings, not 
 of any ill-hearing. Whatsoever sound is terrible in the ears of 
 men, the noise of war, news of death, or even the sound of the 
 trumpet in the last judgment, he hears all this undisquieted. Noth- 
 jg is unexpected. Being once fixed on God, then the heart may 
 put cases to itself, and suppose all things imaginable, the most 
 terrible, and look for them ; not trouble before trouble comes, 
 with dark and dismal apprehensions, but satisfied in a quiet, 
 unmoved expectation of the hardest things. Whatsoever it is, 
 though particularly not thought on before, yet the heart is not 
 afraid of the news of it, because it is fixed, trusting on the Lord. 
 Nothing can shake that foundation, nor dissolve than union ; 
 therefore, no fear. Yea, this assurance stays the heart in all 
 things, how strange and unforeseen soever to it. All are foreseen 
 to my God on whom I trust, yea are forecontrived and ordered by 
 Him. This is the impregnable fortress of a soul. All is at the 
 disposal and command of my God : my Father rules all : what 
 need I fear ? 
 
 Every one trusts to somewhat. As for honor, and esteem, and 
 popularity, they are airy, vain things ; but riches seem a more 
 solid work and fence, yet they are but a tower in conceit, not 
 really. Prov. xviii. 11. The rich man's wealth is his strong city, 
 and as a high wall is his own conceit. But, (ver. 10,) the name 
 of the Lord is a strong tower, indeed. This is the thing that 
 all seek, some fence and fixing ; here it is. We call you not to 
 vexation and turmoil, but from it, and, as St. Paul said, Whom 
 ye ignorantly worship, Him declare I unto you. Ye blindly and 
 fruitlessly seek after the show. The true aiming at this fixedness 
 of mind will secure that, though they fall short, yet, by the way 
 they will light on very pretty things that have some virtue in them, 
 as they that seek the philosopher's stone. But the believer hath 
 the thing, i\\Q secret itself of tranquillity and joy, and this turns all 
 into gold, their iron chains into a crown of gold : While we look 
 not at the things which are seen, but at the things which are not 
 seen, a Cor. iv. 17, 18. 
 
 This is the blessed and safe estate of believers. Who can think 
 they have a sad, heavy life ? Oh ! it is the only lightsome, sweet, 
 cheerful condition in the world. The rest of men are poor, roll- 
 ing, unstayed things, every report shaking them, as the leaves of 
 trees are shaken with the wind ; yea, lighter than so, as the chaff 
 that the wind drives to and fro at its pleasure. Isa. vii. 2 ; Psal. i. 
 4, Would men but reflect and look in upon their own hearts, it 
 is a wonder what vain, childish things the most would find there, 
 glad and sorry at things as light as the toys of children, at which 
 they laugh and cry in a breath. How easily is the heart puffed 
 up with a thing or a word that pleaseth us, bladder-like, swelled 
 with a little air, and it shrinks again in discouragements and fear, 
 
394 
 
 upon the touch of a needle's point, which gives that air some 
 vent. 
 
 What is the life of the greatest part but a continual tossing be- 
 twixt vain hopes and fears? All their days are spent in these. 
 Oh ! how vain a thing is a man even in his best estate, while A 
 is nothing but himself, while his heart is not united and fixed 
 on God, and he is disquieted in vain. How small a thing will do 
 it ! He needs no other than his own heart ; it may prove disqui- 
 etrnent enough to itself: his thoughts are his tormentors. 
 
 I know, some men are, by a stronger understanding and by 
 moral principles, somewhat raised above the vulgar, and speak big 
 of a constancy of mind ; but these are but flourishes, an acted 
 bravery. Somewhat there may be that will hold out in some 
 trials, but it will fall far short of this fixedness of faith. Troubles 
 may so multiply, as to drive them at length from their posture, 
 and may come on so thick, with such violent blows, as will smite 
 them out of their artificial guard, disorder all their Seneca and 
 Epictetus, and all their own calm thoughts and high resolves. 
 The approach of death, though they make a good mien, and set 
 the best face on it, or if not, yet, some kind of terror, may seize 
 on their spirits, which they are not able to shift off. But the soul 
 trusting on God, is prepared for all, not only for the calamities of 
 war, pestilence, famine, poverty, or death, but, when in the sad- 
 dest apprehensions of the sou!, beyond hope, believes against 
 hope ; even in the darkest night, casts anchor in God, reposes on 
 Him when he sees no light. Is. 1. 10. Yea, though he slay me, 
 says Job, i/et will I trust on Him, not merely, though I die, but, 
 though He slay me : when I see His hand lifted up to destroy 
 me, yet, from that same hand will I look for salvation. 
 
 My brethren, my desire is, to stir up in your hearts an ambition 
 after this blessed estate of the godly who fear the Lord, and trust 
 in Him, and so fear no other thing. The common revolutions 
 and changes of the world, and those which in these late times we 
 ourselves have seen, and the likelihood of more and greater com- 
 ing on, seem dreadful to weak minds. But let these persuade us 
 the more to prize and seek this fixed, unarTrighted station : there 
 is no fixing but here. 
 
 Oh ! that you would bo persuaded to break off from the vile 
 ways of sin, which debase the soul and fill it full of terrors, and 
 to disengage them from the vanities of this world, to take up in 
 God, to live in Him wholly, to cleave to and depend on Him, to 
 esteem nothing beside Him ! Excellent was the answer of that 
 holy man to the Emperor, on his first essaying him with large 
 proffers of honor and riches to draw him from Christ : Offer these 
 things (says he) to children, I regard them not. Then after he 
 had tried to terrify him with threatening : Threaten (says he) your 
 effeminate courtier s t T fear none of these things. 
 
SELECTIONS FROM SERMONS. 395 
 
 Seek to have your hearts established on Him by the faith of 
 eternal life, and then it will be ashamed to distrust Him in any 
 other thing. Yea, truly, you will not much regard, nor be care- 
 ful for other things how they be. It will be all one, the better 
 and the worse of this moment ; the things of it, even the greatest, 
 being both in themselves so little and worthless, and of so short 
 continuance. 
 
 Well, choose you ; but all reckoned and examined, I had rather 
 be the poorest believer than the greatest king on earth. How 
 small a commotion, small in its beginning, may prove the over- 
 turning of the greatest kingdom ! But the believer is heir to a 
 kingdom that, cannot be shaken. The mightiest and most victo- 
 rious prince, who hath not only lost nothing, but hath been gain- 
 ing new conquests all his days, is stopped by a small distemper in 
 the middle of his course ; he returns to his dust, and then his 
 vast designs fall to nothing. In that very day his thoughts perish* 
 But the believer, in that very day, is sent to the possession of his 
 crown ; that-is his coronation day ; all his thoughts are accom- 
 plished. 
 
 How can you affright him 1 Bring him word, that his estate is 
 ruined. Yet, my inheritance is safe, says he. "Your wife, or 
 child, or dear friend, is dead." Yet, my Father lives. " You 
 yourself must die." Well then, I go home to my Father, and to my 
 inheritance. 
 
 The Seed is the Word. 
 
 The word, the seed, hath in it a productive virtue to bring forth 
 fruit according to its kind, that is, the fruit of a new life ; not only 
 a new habitude and fashion of life without, but a new nature, a 
 new kind of life within, new thoughts, a new estimate of things, 
 new delights and actions. When the word reveals God, His 
 greatness and holiness, then it begets pious fear and reverence, 
 and study of conformity to Him. When it reveals His goodness 
 and mercy, it works love and confidence. When it holds up to 
 our view Christ crucified, it crucifies the soul to the world, and 
 the world to it. When it represents those rich things which are 
 laid up for us, that blessed inheritance of the saints, then it makes 
 all the lustre of this world vanish, shows how poor it is, weans and 
 calls off the heart from them, raising it to those higher hopes, and 
 sets it on the project of a crown. And so it is a seed of noble 
 thoughts and of a suitable behavior in a Christian, as in the expo- 
 sition of this parable, it is called the word of the kingdom ; seed, 
 an immortal seed, as St. Peter calls it, 1 Pet. i. 23, springing up 
 
 to no less than eternal life. 
 
 ******* 
 
 So, then, this is not all, to have the word and to hear it, a& IF 
 
396 LEIGHTON'S SELECT WORKS. 
 
 that would serve our turn and save us, as we commonly fancy, 
 The temple of the Lord, the temple of the Lord are we. Multi- 
 tudes under the continual sound of the word, yet remain lifeless 
 and fruitless, and die in their sins. Therefore, we must inquire 
 and examine strictly, what becomes of it, how it works, what it 
 brings forth ; and for this very end, this parable declares so many 
 are fruitless. We need not press them, they are three to one 
 here ; yea, that were too narrow, the odds is far greater, for these 
 are but the kinds of unfruitful grounds, and under each of these 
 are comprised huge multitudes of individuals, so that there may be 
 a hundred to one, and it is to be feared, that in many congrega- 
 tions, it is more than so. 
 
 Whence is then the difference ? Not from the seed ; that is 
 the same to all. Not from the sower neither, for though these be 
 diverse, and of different abilities, yet it hangs little or nothing on 
 that. Indeed, he is the fittest to preach, who is himself most like 
 his message, and comes forth not only with a handful of this seed 
 in his hand, but with store of it in his heart, the word dwelling 
 richly in him ; yet, howsoever, the seed he sows, being this word 
 of life, depends not on his qualifications in any kind, either of 
 common gifts, or special grace. People mistake this much, and 
 it is a carnal conceit to hang on the ad vantages of the minister, or 
 to eye that much. The sure way is, to look up to God, and to 
 look into thine own heart. An unchanged, unsoftened heart, like 
 an evil soil, disappoints the fruit. What though sown by a weak 
 hand, yea, possibly a foul one, yet if received into a clean and 
 honest heart, it will fructify much. There is in the world a need- 
 less and prejudicial distinguishing of men, out of which people 
 will not come, for all we can say. 
 
 Stony ground Hearers. 
 
 The second is stony ground; hard hearts, not softened and 
 made penetrable to receive in deeply this ingrafted word with 
 meekness, with humble yielding and submission to it ; the rocks. 
 Yet, in these, there is often some receiving of it, and a little slen- 
 der moisture above them, which the warm air may make spring 
 up a little : they receive with joy, have a little present delight in it, 
 are moved and taken with the sermon, possibly even to the shed- 
 ding of some tears ; but the misery is, there is a want of depth ol 
 earth, it sinks not. 
 
 No wonder if there is some present delight in these. There- 
 fore, the word of the kingdom, especially if skilfully and sensibly 
 delivered by some more able speaker, pleases. Let it be but a 
 fancy, yet it is a fine pleasant one ; such love as induced the Son 
 of God to die for sinners ; such a rich purchase made as a king- 
 dom ; such glory and sweetness. Therefore the description of 
 
SELECTIONS FROM SERMONS. 397 
 
 the new Jerusalem, Rev. xxi., suppose it to be but a dream, or 
 one of the visions of the night, yet it is passing fine ; it must 
 needs please a mind that heeds what is said of it. There is a 
 natural delight in spiritual things, and thus the word of the Pro- 
 phet, as the Lord tells him, (Ezek. xxxiii. 32,) was as a minstrel's 
 voice, a fine song so long as it lasted, but which dies out in the 
 air. It may be, the relish and air of it will remain awhile in the 
 imagination, but not long ; even that wears out and is forgotten. 
 So here, it is heard with joy, and some is springing up presently : 
 they commend it, and, it may be, repeat some passages, yea, pos 
 sibly desire to be like it, to have such and such graces as are re- 
 commended, and upon that think they have them, are presently 
 good Christians in their own conceit. And to appearance, some 
 change is wrought, and it appears to be all that it is ; but it is not 
 deep enough. They talk, possibly, too much, more than those 
 whose hearts receive it more deeply : there it lies hid longer, and 
 little is heard of it ; others may think it is lost, and, possibly, them- 
 selves do not perceive that it is there ; they are exercised and 
 humbled at it, and find no good in their own hearts ; yet, there it 
 is hid ; as David says, Thy word have I hid in my heart. And 
 as seed in a manner dies in a silent, smothering way, yet, it is in 
 order to the fructifying and the reviving of it, so it will spring up 
 in time, and be fruitful in its season with patience, as St. Luke 
 hath it of the good ground ; not so suddenly, but much more surely 
 and solidly. 
 
 But the most are present mushroom Christians, soon ripe, soon 
 rotten. The seed goes never deep : it springs up indeed, but any- 
 thing blasts and withers it. There is little root in some. If trials 
 arise, either the heat of persecution without, or a temptation within, 
 this sudden spring-seed can stand before neither. 
 
 Oh, rocky hearts ! How shallow, shallow, are the impressions 
 of Divine things upon you ! Religion goes never further, than 
 the upper surface of your hearts. You have but few deep thoughts 
 of God, and of Jesus Christ, and the things of the world to come ; 
 all are but slight and transient glances. 
 
 How we may be Fruitful. 
 
 This seed alone, being fruitful, makes rich and happy, springs 
 up to eternal life ! Oh ! that we were wise, that we would at 
 length learn to hear every sermon as on the utmost edge of time, 
 at the very brink of eternity ! For anything we know for our- 
 selves, of any of us it may be really so. However, it is wise and 
 safe to do as if it were so. Will you be persuaded of this ? It 
 were a happy Sermon, if it could prevail for the more fruitful hearing 
 of all the rest henceforward. We have lost too much of our little 
 34 
 
398 LEIGHTON'S SELECT WORKS. 
 
 time ; and thus, with the Apostle, I beseech you, I beseech you, 
 receive not the grace of God in vain. 
 
 Now, that you may be fruitful, examine well your own hearts ; 
 pluck up, weed out, for there are still thorns. Some will 
 grow, but he is the happiest man who hath the sharpest eye and 
 the busiest hand, spying them out, and plucking them up. r l "ake 
 heed how you hear ; think it not so easy a matter. Plow up and 
 and sow not among thorns. Jer. iv. 3. 
 
 And above all, pray, pray before, after, and in hearing. Dart 
 up desires to God. He is the Lord of the harvest, whose influ- 
 ence doth all. The difference of the soil makes indeed the differ- 
 ence of success : but the Lord hath the privilege of bettering the 
 soil. He who framed the heart, changes it when and how he 
 will. There is a curse on all grounds naturally, which fell on the 
 earth for man's sake, but fell more on the ground of man's own 
 heart within him : Thorns and briars shalt thou bring forth. 
 Now it is He that denounceth that curse, who alone hath power 
 to remove it. He is both the sovereign owner of the seed, and 
 the changer of the soil ; He turns a wilderness into Carmel by 
 His Spirit ; and no ground, no heart, can be good, till He change 
 it. 
 
 And being changed, much care must be had still in manuring 5 
 for still that is in it, which will bring forth many weeds, is a mother 
 to them, and but a step-mother to this seed. 
 
 I will run the way of Thy Commandments, when Thou shalt enlarge my 
 Heart. 
 
 This is true spiritual obedience ,; to study and inquire after 
 the will of God in all our ways, what will please Him, and having 
 found it, to follow that which is here called the way of His com- 
 mandments ; to make this our way, and our business in the world, 
 and all other things but accessories and by-works, even those 
 lawful things that may be taken in, and used as helps in our way : 
 as the disciples passing through the corn, plucked the ears and 
 did eat it passing, as a by-work, but their business was to follow 
 their Master. And whatsoever would hinder us in this way, must 
 be watched and guarded against. To effect that, we must either 
 remove and thrust it aside, or if we cannot do that, yet we must 
 go over it, and trample it under foot, were it the thing or the per- 
 son that is dearest to us in the world. Till the heart be brought 
 to this state and purpose, it is either wholly void of, or very low 
 and weak in the truth of, religion. 
 
 We place religion much in our accustomed performances, in 
 coming to church, hearing and repeating of sermons, and praying 
 at home, keeping a road of such and such duties. The way of 
 God's commandments is more in doing than in discourse. In many, 
 religion evaporates itself too much out by the tongue, while it 
 
SELECTIONS FROM SERMONS. 399 
 
 appears too little in their ways. Oh ! but this is the main : one 
 act of charity, meekness, or humility, speaks more than a day's 
 discourse. All the means we use in religion, are intended for a 
 further end, which if they attain not, they are nothing. This end 
 is to mortify and purify the heart, to mould it to the way of God's 
 commandments in the whole track of our lives ; in our private 
 converse one with another, and our retired secret converse with 
 ourselves, to have God still before us, and His law our rule, in all 
 we do, that He may be our meditation day and night, and that 
 His law may be our counsellor, as this Psalm hath it ; to regulate 
 all our designs and the works of our callings by it ; to walk so- 
 berly, and godly, and righteously, in this present icorld ; to curb 
 and cross our own wills where they cross God's ; to deny ourselves 
 our own humor and pride, our passions and pleasures, to have all 
 these subdued and brought under by the power of the law of love 
 within us : this, and nothing below this, is the end of religion. 
 Alas ! amongst multitudes who are called Christians, some there 
 may be who speak and appear like it, yet how few are there who 
 make this their business, and aspire to this, the way of God's 
 commandments ! 
 
 His intended course in this way, the Psalmist expresses by 
 running. It is good to be in this way even in the slowest motions. 
 Love will creep where it cannot go. But if thou art so indeed, 
 then thou wilt long for a swifter motion. If thou do but creep, 
 be doing, creep on, yet desire to be enabled to go. If thou goest, 
 but yet halting and lamely, desire to be strengthened to walk 
 straight ; and if thou walkest, let not that satisfy thee, desire to run. 
 So here David did walk in this way but he earnestly wishes to 
 mend his pace ; he would willingly run, and for that end he 
 desires an enlarged heart. 
 
 Some dispute and descant too much whether they go or not, 
 and childishly tell their steps, and would know at every pace 
 whether they advance or not, and how much they advance, and 
 thus amuse themselves, and spend the time of doing and going, 
 in questioning and doubting. Thus it is with many Christians. 
 But it were a more wise and comfortable way, to be endeavoring 
 onwards, and, if thou make little progress, at least to be desiring 
 to make more ; to be praying and walking, and praying that thou 
 mayest walk faster, and that in the end thou mayest run ; not to 
 be satisfied with anything attained, but yet, by that unsatisfied- 
 ness, not to be so dejected as to sit down, or stand still, but rather 
 excited to go on. So it was with St. Paul, Philip, iii. 13. For- 
 getting the things which are behind, and reaching forth unto those 
 things which are before, I press forward. If any one thinks that 
 he hath done well and run far, and will take a pause, the great 
 Apostle is of another mind : Not as if I had already attained. 
 Oh, no ! far from that, he still sets forward, as if nothing were 
 
400 LEIGHTON'S SELECT WORKS. 
 
 done : like a runner, not still looking back to see how much he 
 hath run, but forward to what he is to run, stretching forth to 
 that, inflamed with frequent looks at the mark and end. fcome 
 are retarded by looking on what is past, as not satisfied : they 
 have done nothing, as they think, arid so stand still discontented. 
 But even in that way, it is not good to look too much to things 
 behind : we must forget them rather, and press onwards. 
 
 Some, if they have gone on well, and possibly run for a while, 
 yet, if they fall, then they are ready, in a desperate malcontent, 
 to lie still, and think all is lost ; and in this peevish fretting at 
 their falls, some men please themselves, and take it for repen- 
 tance, whereas indeed it is not that, but rather pride and humor. 
 Repentance is a more submissive, humble thing. But this is 
 what troubles some men at their new falls, (especially if after a 
 long time of even walking or running,) they think their project 
 is now spoiled, their thoughts are broken off : they would have 
 had somewhat to have rejoiced in, if they had still gone on to the 
 end, but being disappointed of that, they think they had as good let 
 alone, and give over. Oh ! but the humble Christian is better 
 taught : his falls teach him indeed to abhor himself; they discover 
 his own weakness to him, and empty him of self-trust ; but they 
 do not dismay him to get up and go on, not boldly and carelessly 
 forgetting his fall, but in the humble sense of it, walking the more 
 warily, yet not the less swiftly ; yea, the more swiftly too, making 
 the more haste to regain the time lost by the fall. So then if you 
 would run in this way, depend on the strength of God, and on 
 His Spirit leading thee, that so thou mayest not fall. And yet if 
 thou dost fall, arise, and, if thou art plunged in the mire, go to 
 the Fountain opened for sin and uncleanness, and wash there ; 
 bemoan thyself before thy Lord ; and if hurt and bleeding by thy 
 fall, yet look to Him, desire Jesus to pity thee, and bind up and 
 cure thy wound, washing off thy blood, and pouring in of his own. 
 
 However it is with thee, give not over, faint not, run on. And 
 that thou mayest run the more easily and expeditely, make thy- 
 self as light as may be, lay aside every weight. Heb. x. 1, 2. Clog 
 not thyself with unnecessary burdens of earth, and especially lay 
 aside that which, of all things, weighs the heaviest, and cleaves 
 the closest, the sin that so easily besets us, and is so hardly put off 
 us, that folds so connaturally to us, and we therefore think will 
 not hinder us much. And not only the sins that are more out- 
 ward, but the inner, close-cleaving sins, the sin that most of all 
 sits easily to us ; not only our cloak, but our inner coat, away with 
 that too, as our Saviour says in another case ; and run the race set 
 before us, our appointed stage, and that ivith patience, under all 
 oppositions and discouragements from the world without, and from 
 sin within. And to encourage thee in this, look to such a cloud 
 of witnesses, that compasseth us about to further us, as troubles, 
 
SELECTIONS FROM SERMONS. 401 
 
 temptations, and sin, do to hinder us. They encountered the like 
 sufferings, and were encumbered with the like sins ; and yet, they 
 ran on, and got home. Alexander would huve run in the Olym- 
 pic games if he had had kings to run with : now, in this race, 
 kings, and prophets, and righteous persons, run ; yea, all are 
 indeed a kingly generation, each one heir to a crown as the prize 
 of this race. 
 
 And if these encourage thee but little,, then look beyond them, 
 above that cloud of witnesses, to the sun, the Sun of Righteous- 
 ness ; looking off from all things here, that would either entangle 
 thee or discourage thee, taking thine eye off from them, and look- 
 ing to Him who will powerfully draw thee and animate thee. 
 Look to Jesus, not only as thy forerunner in this race, but also, as 
 thy undertaker in it, the. author and finisher oj our faith. His 
 attaining the end of the race, is the pledge of thy attaining, 
 if thou follow him cheerfully on the same encouragements that he 
 looked to : Who for the joy that was set before him, endured the 
 cross, and despised the shame, and is now set down at the right 
 hand of God. 
 
 * # # * * # 
 
 Good reason hath David to join these together, and to desire 
 the one as the spring and cause of the other ; an enlarged heart, 
 that he might run the way of God's commandments. 
 
 Sensible joys and consolations in God do encourage and enlarge 
 the heart; but these are not so general to all, nor so constant to 
 any. Love is the abounding, fixed springs of ready obedience, 
 and will make the heart cheerful in serving God, even without 
 those felt comforts, when He is pleased to deny or withdraw them. 
 
 In that course or race, are understood constancy, activity, and 
 alacrity ; and all these flow from the enlargement of the heart. 
 
 1. Constancy. A narrow, inthralled heart, fettered with the 
 love of lower things, and cleaving to some particular sins, or but 
 some one, and that in secret, may keep foot awhile in the way 
 of God's commandments, in some steps of them ; but it must 
 give up quickly, is not able to run to the end of the goal. But a 
 heart that hath laid aside every weight, and the most close-cleav- 
 ing and besetting sin (as it is in that forecited place in the Epistle 
 to the Hebrews,) hath stripped itself of all that may falter or en- 
 tangle it, it runs, and runs on, without fainting or wearying ; it is 
 at large, hath nothing that pains it in the race. 
 
 2. Activity. Not only holding on, but running, which is a 
 swift, nimble race. It stands not bargaining and disputing, but 
 once knowing God's mind, there is no more question or demur. 
 1 made haste and delayed not, as in this Psalm the word is, did not 
 stay upon why and wherefore : he stood not to reason the matter, 
 but ran on. And this love, enlarging the heart, makes it abun- 
 
 *34 
 
402 LEIGHTON'S SELECT WORKS. 
 
 dant in the work of the Lord, quick and active, despatching much 
 in a little time. 
 
 3. Alacrity. All is done with cheerfulness, so, no other con- 
 straint is needful, where this overpowering, sweet constraint of 
 love is. / will run, not be hauled and drawn as by force, but 
 skip and leap ; as the evangelic promise is, that the lame shall 
 leap as a hart, and the tongue of the dumb sing ; for in the wilder- 
 ness shall waters break out, and streams in the desert. Isa. xxxv. 6. 
 The spouse desires her Beloved to hasten as a roe and hind on 
 the mountains of spices, and she doth so, and each faithful soul 
 runs towards him, to meet him in his way. 
 
 It is a sad heavy thing to do anything as in obedience to God, 
 while the heart is straitened, not enlarged towards Him by Divine 
 love; but that once taking possession and enlarging the heart, 
 that inward principle of obedience makes the outward obedience 
 sweet ; it is then a natural motion. Indeed the soul runs in the 
 ways of God, as the sun in his course, which finds no difficulty, 
 being naturally fitted and carried to that motion ; he goes forth 
 as a bridegroom, and rejoiceth as a strong man to run a race. 
 
 This is the great point which our souls should be studious of, 
 to attain more evenness, and nimbleness, and cheerfulness, in the 
 ways of God ; and for this end we ought to seek above all things 
 this enlarged heart. It is the want of this makes us bog, and 
 drive heavily, and run long upon little ground. Oh, my beloved, 
 how shallow and narrow are our thoughts of God ! Most even of 
 those who are truly godly, yet, are led on by a kind of instinct, 
 and carried they scarcely know how, to give some attendance on 
 God's worship, and to the avoidance of gross sin, and go on in a 
 blameless course. It is better thus, than to run to excess of riot 
 and open wickedness, with the ungodly world. But, alas ! this is 
 but a dull, heavy, and languid motion, where the heart is not 
 enlarged by the daily growing love of God. Few, few are ac- 
 quainted with that delightful contemplation of God, which venti- 
 lates and raises this flame of love. Petty things bind and contract 
 our spirits, so that they feel little joy in God, little ardent, active 
 desire to do Him service, to crucify sin, to break and undo self- 
 love within us, to root up our own wills to make room for His, 
 that His alone may be ours, that we may have no will of our own, 
 that our daily work may be to grow more like Him in the beauty 
 of holiness. You think it a hard saying, to part with your carnal 
 lusts and delights, and the common ways of the world, and to be 
 tied to a strict, exact conversation all your days. But Oh ! the 
 reason of this is, because the heart is yet straitened and inthralled 
 by the base love of these mean things, and that arises from the 
 ignorance of things higher and better. One glance of God, a 
 touch of His love, will free and enlarge the heart, so that it can 
 
SELECTIONS PROM SERMONS. 403 
 
 deny all, and part with all, and make an entire renouncing of all, 
 to follow Him. It sees enough in Him, and in Him alone, and 
 therefore, can neither quietly rest on, nor earnestly desire any- 
 thing beside Him. 
 
 Oh ! that you would apply your hearts to consider the excel- 
 lency of this way of God's commandments ! Our wretched hearts 
 are prejudiced ; they think it melancholy and sad. Oh ! there 
 is no way truly joyous but this. They shall sing in the ways 
 of the Lord, says the Psalmist, Psal. cxxxviii. 5. Do not men, 
 when their eyes are opened, see a beauty in meekness, and tem- 
 perance, and humility, a present delightfulness and quietness in 
 them ? Whereas in pride and passion, and intemperance, there 
 is nothing but vexation and disquiet. And then, consider the end 
 of this way, and of this race in it, rest and peace forever. It is 
 the way cf peace , both in its own nature, and in respect of its end. 
 Did you believe that joy and glory which are set before you in 
 this way, you would not any of you defer a day longer, but forth- 
 with you would break from all that holds you back, and enter into 
 this way, and run on cheerfully in it. The persuasion of those 
 great things above, would enlarge and greaten the heart, and make 
 the greatest things here very little in your eyes. 
 
 But would you attain to this enlarged heart for this race, as you 
 ought to apply your thoughts to these Divine things, and stretch 
 them on the promises made in the world, so, above all, take Da- 
 vid's course, seek this enlargement of heart from God's own hand. 
 For it is here propounded and laid before God by way of request : 
 See what is my desire, I would gladly serve Thee better, and 
 advance more in the way of Thy commandments ; now, this I 
 cannot do till my heart be more enlarged, and that cannot be but 
 by Thy hand. When thou shalt enlarge my heart. Present this 
 suit often : it is in His power to do it for thee. He can stretch 
 and expand thy straitened heart, can hoist arid spread the sails 
 within thee, and then carry thee on swiftly ; filling them, not with 
 the vain air of man's applause, which readily runs a soul upon rocks 
 and splits it, but with the sweet breathings and soft gales of His 
 own Spirit, which carry it straight to the desired haven. 
 
 Findest thou sin cleaving to thee and clogging thee ? Cry to 
 Him : Help, Lord ! set me free from my narrow heart. I strive 
 but in vain without Thee ; still it continues so. I know little of 
 Thee ; my affections are dead and cold towards Thee. Lord, I 
 desire to love Thee, here is my heart ; and lest it fly out, lay hold 
 on it, and take thine own way with it; though it should be in a 
 painful way, yet, draw it forth, yea, draw it that it may run after 
 Thee. All is His own working, and all His motive is His own 
 free grace. Let who will fancy themselves masters of their own 
 hearts, and think to enlarge them by the strength of their own 
 stretches of speculation ; they alone, they alone are in the sure 
 
404 LEIGHTON'S SELECT WORKS. 
 
 and happy way of attaining it, who humbly sue and wait for this 
 enlargement of heart from His hand who made it. 
 
 Is my Sin pardoned or not ? 
 
 Men are commonly busied about other events concerning them 
 and theirs, what shall become of this or the other, and what if 
 this or that fall out. But the conscience once raised to this 
 inquiry, the soul being awake to discern the hazard of eternal 
 death, all other fears and questions are drowned and lost in this 
 great question, Am I condemned or not 1 Is rny sin pardoned or 
 not? 
 
 And then, a satisfying answer received concerning this, all is 
 quiet ; the soul reposes sweetly on God, and puts all its other 
 concernments into His hands. Let Him make me poor and 
 despised, let Him smite and chastise me, He hath forgiven my 
 sins ; all is well. That burden taken off, the soul can go light, 
 yea, can leap and dance under all other burdens. Oh, how it 
 feels itself nimble, as a man eased of a load that he was even 
 fainting under ! Oh ! blessed the man whose sin is taken off, 
 lifted from his shoulders, (that is the word, Psal. xxxii. 1.) laid 
 over upon Christ, who could bear the whole load, and take it away, 
 take it out of sight, which we could never have done ; no, they 
 would have sunk us forever. That one word, "/=, John i. 29. 
 signifies both and answers to the two, Isa. liii. 4, He hath borne 
 our grief \ and carried our sorrows; lifted them away. Oh how 
 sweet a burden, instead of this, is that engagement of obedience 
 and love to him as our Redeemer, and which is all he lays on us ! 
 If we follow him, and bear his cross, he is our strength, and bears 
 both it and us. So then, this is the great point, the heart's ease, 
 to be delivered from the condemning weight of sin. 
 
 And certainly, while men do not think thus, their hearts have 
 very slight impressions of the truth of these things. I fear the 
 most of us scarcely believe this condemnation to come, at least 
 very shallowly, and so they cannot much consider the deliverance 
 from it provided for us in Jesus Christ. I cannot see how it is 
 possible for a heart persuaded of these things, to be very careful 
 about anything beside. You who eat and drink, and labor and 
 trade, and bestow all your time either in the pains or the pleas- 
 ures of this earth, what think you of eternity ? Is it a light thing 
 for you to perish forever ? After a few days vainly spent, to fall 
 under the wrath of God forever 1 Oh, that you would be per- 
 suaded to think on these things ! 
 
 And you who have an interest in this free and blessed estate, 
 why are your spirits so cold, so infrequent in the thoughts of it? 
 Why are you not rejoicing in the Lord, gladdening yourselves in 
 secret when you remember this? Go the world as it will, my sin 
 
SELECTIONS FROM SERMONS. 405 
 
 is forgiven me. Mistake me, accuse me whoso will, my God hatli 
 acquitted me in His Christ, and he loves me, and lives to intercede 
 for me. 
 
 THE CHRISTIAN TRIUMPH. 
 
 Who shall separate us from the love of Christ? Shall tribulation, or distress, 
 or persecution, or famine, or nakedness, or peril, or sword ? &c. 
 
 Is this he who so lately cried out, O lorctched man that I am! 
 who shall deliver me 1 who now triumphs, O happy man ! Who . 
 shall separate us from the love of Christ 1 
 
 Yes, it is the same. Pained, then, with the thoughts of that 
 miserable conjunction with a body of death, and so crying out, 
 who will deliver, who will separate me from that 1 now, now, he 
 hath found a Deliverer to do that for him, to whom he is forever 
 united, and he glories now in his inseparable union and unaltera- 
 ble love, which none can divide him from. Yea, it is through 
 him, that presently after that word of complaint he praises God ; 
 and now, in him he triumphs. So vast a difference is there be- 
 twixt a Christian taken in himself, and in Christ ! When he 
 views himself in himself, then he is nothing but a poor, miserable, 
 polluted, perishing wretch ; but then he looks again, and sees 
 himself in Christ, and there he is rich, and safe, arid happy ; he 
 triumphs, and he glories in it, above all the painted prosperities, 
 and against all the horrid adversities of the world ; he lives in his 
 Christ, content and happy, and laughs at all enemies. 
 
 And he extends his triumph ; he makes a common good of it 
 to all believers, speaks it in their name, Who shall separate us ? 
 and would have them partake of the same confidence, and speak 
 in the same style with him. It is vain that men fancy these to be 
 expressions of revelations, or some singularly-privileged assuran- 
 ces ; then, they would not suit their end, which is clearly and 
 undoubtedly, the encouragement of all the children of God, upon 
 grounds that are peculiar to them from all the rest of the world, 
 but common to them all, in all ages, and all varieties of condi- 
 tion. 
 
 It is true, all of them have not alike clear and firm apprehen- 
 sions of their happy and sure estate, and scarcely any of them 
 are alike at all times ; yet, they have all and always the same 
 right to this estate, and to the comfort of it, and when they stand 
 in a right light to view it, they do see it so, and rejoice in it. 
 
 There be indeed some kinds of assurance that are more rare 
 and extraordinary, some immediate glances or coruscations of the 
 love of God upon the soul of a believer, a smile of His counte- 
 nance ; and this doth exceedingly refresh, yea, ravish the soul, 
 
406 LEIGHTON'S SELECT WORKS. 
 
 and enables it mightily for duties and sufferings. These He dis- 
 penses arbitrarily and freely, where and when He will. Some 
 weaker Christians sometimes have them, while stronger are stran- 
 gers to them, the Lord training them to live more contentedly by 
 faith till the day of vision come. 
 
 And that is the other, the less ecstatical, but the more constant 
 and fixed kind of assurance, the proper assurance of faith : the 
 soul, by believing, cleaves unto God in Christ as he offers himself 
 in the gospel, and thence is possessed with a sweet and calm per- 
 suasion of his love ; that being the proper work, to appropriate 
 him, to make Christ, and in him, eternal life, ours. So that it is 
 the proper result and fruit of that its acting, especially when it 
 acts anything strongly, to quiet the soul in him. Then, being 
 justified by faith, we have peace with God, through our Lord Jesus 
 Christ, and from that peace, joy, yea, even glorying in tribulation, 
 as there follows. And these springing, not from an extraordinary 
 sense or view, but from the very innate virtue of faith working 
 kindly and according to its own nature. 
 
 Therefore many Christians do prejudice their own comfort and 
 darken their spirits, by not giving freedom to faith to act accord- 
 ing to its nature and proper principles. They will not believe till 
 they find some evidence, or assurance, which is quite to invert 
 the order of the thing, and to look for fruit without setting a root 
 for it to grow from. 
 
 Would you take Christ upon the absolute word of promise, ten- 
 dering him to you, and rest on him so, this would ingraft you into 
 life itself, for that he is, and so those fruits of the Holy Ghost 
 would bud and flourish in your hearts. From that very believing 
 on him, would arise this persuasion, yea, even to a gloriation, 
 and an humble boasting in his love. Who shall accuse Who 
 shall condemn Who shall separate 1 
 
 The undivided companion and undoubted helper and preserver 
 of this confidence of faith, is an active, love to Christ, leading to 
 a constant study of holiness and strife against sin, which is the 
 grand enemy of faith, which obstructs the very vital spirits of faith, 
 which makes it sickly and heavy in its actings, and causes the 
 palsy in the hand of faith, so that it cannot lay so fast hold. 
 Therefore, this you should be careful of; yea, know that of ne- 
 cessity it attends faith, and as faith grows, holiness will grow, 
 and holiness growing will mutually strengthen and establish faith. 
 The comforts of the Holy Ghost are holy, purifying comforts, 
 and the more the soul is purified and made holy, the more is it 
 cleared and enlarged to receive much of these comforts. Blessed 
 are the pure in heart, for they shall see God. Unholiness is as 
 damps and filthy mists in the soul ; it darkens it all. 
 
 Hence it is evident in what way Christians may and ought to 
 
SELECTIONS FROM SERMONS. 407 
 
 aspire to this assurance. It is their portion, and in this way they 
 are to aspire to it, arid shall find it ; if not immediately, yet, let 
 them wait and go on in this way, they shall not miscarry. 
 
 Again, it appears that this assurance is no enemy to holy dili- 
 gence, nor a friend of carnal security ; on the contrary, it is the 
 only thing that doth eminently ennoble and embolden the soul 
 for all adventures and services. Base fears and doublings, wherein 
 some place much of religion, (and many weak Christians seem to 
 be in that mistake, to think it a kind of holy, spiritual temper to 
 be questioning and doubting,) I say these base fears can never 
 produce anything truly generous, no height of obedience : they 
 do nothing but entangle and disable the soul for every good work. 
 Perfect love casts out this fear, and works a sweet unperplexing 
 fear, a holy weariness not to offend, which fears nothing else. 
 And this confidence of love is the great secret of comfort, and of 
 ability to do God service. Nothing makes so strong and healthful 
 a constitution of soul, as pure love : it dares submit to God, and 
 resign itself to Him ; it dares venture itself in His hand, and 
 trust His word, and seeks no more than how to please Him. A 
 heart thus composed, goes readily and cheerfully unto all services, 
 to do, to suffer, to live, to die, at His pleasure ; and firmly stands 
 to this, that nothing can separate it from that which is sufficient 
 for it, which is all its happiness, the love of God in Christ Jesus. 
 * * * * * 
 
 Now, it is no pride in a Christian, but the truest humility, to 
 triumph and glory in this. Thisjs it that makes all sure ; this is 
 the great comfort and the victory of the saints. He that loved us 
 and bought us so dear, will not lightly slip from us ; yea, upon no 
 terms will he let us go, unless some stronger than he is, meet 
 with him, and by force bereave him of us ; which we know is im- 
 possible. He and his Father, who are one in themselves, and in 
 their strength, and one in this love, are greater and stronger than 
 all ; and he that once overcame for us, always overcomes in us. 
 
 Thus he lets temptation and tribulations assault us, and thus 
 neither disproves his love, nor endangers his right to us ; yea, it 
 doth but give proof and evidence of the invincible firmness of 
 both. He suffers others to lie soft, and sit warm, and pamper 
 their flesh at leisure ; but he hath nobler business for his cham- 
 pions, his worthies, and most of all for the stoutest of them : he 
 calls them forth to honorable services, to the hardest encounters ; 
 he sets them on, one to fight with sickness, another with poverty, 
 another with reproaches and persecutions, with prisons and irons, 
 and with death itself. And all this while, loves he them less, or 
 they him ? Oh, no. He looks on and rejoices to see them do 
 valiantly ; it is the joy of his heart, no sight- on earth so sweet to 
 him ; and it is all the while by his subduing, and in his strength, 
 that they hold out in the conflict, and obtain the conquest. 
 
408 LEIGHTON'S SELECT WORKS. 
 
 And thus they are the more endeared to him by these services 
 and these adventures of love for him, and he still likewise is the 
 more endeared to them. Certainly, the more any one suffers for 
 Christ, the more he loves Christ : as love doth grow and engage 
 itself by all it does and suffers, and burns hotter by what it en- 
 counters and overcomes, as by fuel added to it. As to Jesus Christ, 
 by what he suffered for us we are the dearer to him, so he is to us 
 
 by all we suffer for his sake. 
 
 ******* 
 
 Having given the challenge and finding none to answer, and 
 that all, the most apparent, are in a most rhetorical accumulation 
 silenced, tribulation, distress, persecution, famine, nakedness, 
 peril, sword, &,c.,he goes on confidently in the triumph, and avers 
 his assurance of full and final victory against all imaginable 
 power of all the creatures : Neither death nor life, not the fear of 
 the most terrible death, nor the hope or love of the most desirable 
 life. And in the height of this courage and confidence, he sup- 
 poses impossible enemies, Nor angels, nor principalities, nor pow- 
 ers ; unless you take it of the angels of darkness only ; but if it 
 could be possible that the others should offer at such a thing, they 
 would be too weak for it. No sense of any present things, nor 
 apprehensions of things to come ; not anything within the vast 
 circle of the world above or below ; nor any creature, can do it. 
 Here sin is not specified, because he is speaking of outward op- 
 positions and difficulties expressly, and because that is removed 
 by the former challenge, Who shall accuse 1 that asserting a free 
 and final acquittance of all sin, a pardon of the curse, which yet 
 will never encourage any of those to sin who live in the assurance 
 of this love. Oh, no ; ancl these general words do include it too, 
 Nothing present, nor to come, &c. So it is carried clear, and is 
 the satisfying comfort of all whom Jesus Christ hath drawn after 
 him, and united in his love. 
 
 It is enough ; whatsoever they may be separated from, the 
 things or persons dearest in this world, it is no matter ; the jewel 
 is safe. None can take my Christ from me, and I am safe in him, 
 as his purchase. None can take me from him, and being still in 
 his love, and through him in the Fathei's love, that is sufficient. 
 What can I fear? What can I want? All other hazards signify 
 nothing. How little value are they of! And for how little a 
 while am I in danger of them ! Methinks, all should look on a 
 believer with an emulous eye, and wish his estate more than a 
 king's. 
 
 Alas, poor creatures ! rich men, great men, princes and kings, 
 what vain things are they that you embrace and cleave to 1 What- 
 soever they be, soon must you part. Can you say of any of them, 
 WJio shall separate us ? Storms may arise and scatter ships that 
 sail smoothly together in fair weather. Thou mayest be removed, 
 
SELECTIONS FROM SERMONS. 409 
 
 by public commotions and calamities, from thy sweet dwellings, 
 and societies, and estates. You may even live to see and seek 
 your parting. At last you must part, for you must die. Then, 
 farewell parks and palaces, gardens and honors, and even crowns 
 themselves. Then, dearest friends, children and wife must be 
 parted with. Linquenda tellus, et domus, et placens uxor. And 
 what hast thou left, poor soul, who hast not Christ, but that which 
 thou wouldst gladly part with and canst not, the condemning 
 guilt of all thy sins ? 
 
 But the soul that is in Christ, when other things are pulled 
 away, feels little or nothing : he cleaves to Christ, and these se- 
 parations pain him- not. Yea, when that great separatist, death, 
 comes, that breaks all other unions, even that of the soul and 
 body, yet, so far is it from separating the believer's soul from its 
 beloved Lord Jesus, that, on the contrary, it carries it into the 
 nearest union with him, and the fullest enjoyment of him forever. 
 
 Sin separates the Soul from God. 
 
 Sin separates and hides His face, not only from a people that 
 professes His name, but even from a soul that really bears His 
 name stamped upon it. Though it cannot fully, and forever, cut 
 off such a soul, yet, in part, and for a time, it may, yea, to be sure, 
 it will separate and hide the face of God from them. Their daily 
 inevitable frailties do not this : but either a course of careless 
 walking, and many little unlawful liberties taken to themselves, 
 that will rise and gather as a cloud, and hide the face of God ; 
 or some one gross sin, especially if often reiterated, will prove as 
 a firm stone-wall, or rather as a brazen-wall, built up by their own 
 hands betwixt them and Heaven, and will not be so easily dis- 
 solved or broken down ; and yet. till that be, the light of His 
 countenance, who is the life of the soul, will be eclipsed and 
 withheld from it. 
 
 And this considered, besides that law of love that will forbid 
 so foul ingratitude, yet, 1 say, this considered, even our own inter- 
 est will make us wary of sinning. Though we were sure not to 
 be yet altogether separated from the love of God by it, yet, thou 
 who hast any persuasion of that love, darest thou venture upon 
 any known sin 1 Thou art not hazardless and free from all dam- 
 age by it, if thou hast need of that argument to restrain thee. 
 Then, before thou run upon it, sit down and reckon the expense ; 
 see what it will cost thee if thou do commit it. Thou knowest 
 that once it cost the heart-blood of thy Redeemer to expiate it, 
 and is that a light matter to thee ? And though that paid all that 
 score, nothing thou canst suffer being able to do anything that 
 way, yet, as an unavoidable present fruit of it, it will draw on 
 this damage ; thou shalt be sure for a time, it may be for a long 
 35 
 
410 LEIGHTON'S SELECT WORKS. 
 
 time, possibly most of thy time, nearly all thy days, it may darken 
 much that love of God to thee, which if thou dost but esteem, 
 think on it. It changes not in Him, but a sad change will sin 
 bring on thee, as to thy sight and apprehension of it. Many a 
 sweet hour of blessed communion with thy God shall thou miss, 
 and either be dead and stupid in that want, or mourn after Him, 
 and yet find, though sighs and tears continue, the door shut, yea, 
 a dead wall raised betwixt thee and Him, and at best much strait- 
 ening and pains to take it down again ; contrary to other walls 
 and buildings, which are far more easily pulled down than built 
 up, but this is a great deal easier built up than pulled down. 
 True, thy God could cast it down with a word, and it is His free 
 grace that must do it, otherwise thou couldst never remove it : 
 yet will he have thee feel thy own handy-work, and know thy 
 folly. Thou must be at pains to dig at it, and may be it will cost 
 thee broken bones in taking it down, pieces of it falling heavy 
 and sad upon thy conscience, and crushing thee ; as David cried 
 out at that work, for a healing word from God, Make me to hear 
 joy and gladness, that the bones ivhich Thou hast broken may re- 
 joice. Psal. li. 8. It will force thee to say, O fool that I was, 
 what meant 1 ! Oh ! it is good, keeping near God, and raising 
 no divisions. What are sins t False delights, by which a man 
 but provides his own vexation. Now, this distance from God, 
 and all this turmoiling, and breaking, and crying before He appears 
 again, consider if any pleasure of sin can countervail this damage. 
 Surely, when thou art not out of thy wits, thou wilt never make 
 such a bargain for all the pleasure thou canst make out of any 
 sin, to breed thyself all this pains, and all this grief, at once to 
 displease thy God, and displease thyself, and make a partition 
 between Him and thee. Oh, sweet and safe ways of holiness, 
 walking with God in His company and favor ! He that orders his 
 conversation aright, he sees the loving-kindness of the Lord: it is 
 shown to him ; he lives in the sight of it. Psai. 1. #3. 
 
 But if any such separation is made, yet, is it thy great desire to 
 have it removed 1 Why then there is hope. See to it, labor to 
 break it down, and pray to Him to help thee, and He will put 
 forth His hand, and then it must fall. And in all thy sense of 
 separation, look to him who brake down the middle wall of parti- 
 tion. Eph. ii. 14. There it is spoken of as betwixt men, Jews 
 and Gentiles, but so as it was also between the Gentiles and God, 
 who were separated from His people, and from Himself. See ver. 
 16: That he might reconcile both to God in one body ; and ver. 
 18 : Through him we have access by one Spirit to the Father. 
 And then he adds, that Ihey were no more strangers and foreign- 
 ers t dwelling on the other side of the wall, but fellow-citizens witli 
 the saints, and of the household of God. 
 
 Oh, that we knew more what it were to live in this sweet soci- 
 
SELECTIONS FROM SERMON'S. 411 
 
 ety, in undivided fellowship with God ! Alas ! how little is 
 understood this living in Him ; separated from sin in this world, 
 which otherwise do separate from Him ; solacing our hearts in 
 his love, and despising the base muddy delights that the world, 
 admires ; hoping for that New Jerusalem, where none of these 
 walls of sin are, nor any one stone of them, and for that bright 
 day wherein there is no cloud nor mist to hide our Sun from us. 
 
 Time to awake. 
 
 All the days of sinful nature are dark night, in which there is 
 no right discerning of spiritual things. Some light there is of 
 reason, to direct natural and civil actions, but no daylight. Till 
 the sun arise it is night still, for all the stars, and the moon to 
 help them. Notwithstanding natural speculations, that are more 
 remote, and all prudence and policy for affairs, that come some- 
 what nearer to action, yet we are still in the night. And you do 
 think that a sad life, but the truth is, we sleep on in it, and our 
 heads are still full of new dreams which keep us sleeping. We 
 are constantly drunk with cares or desires of sense, and so our 
 sleep continues. Sometimes it is called death dead in >/;?>-, &c. 
 Now sleep is brother to death ; and so, by it not unfitly is the- 
 same state resembled. No spiritual life we have at all, and there-' 
 fore in that sense are truly dead. But because there is in us a 
 natural life, and in that, a capacity of spiritual life, therefore we 
 are said to be asleep. As in a deep sleep, our soul is bound up 
 and drowned in flesh, through a surcharge of the vapors of gross, 
 sensible things that we glut ourselves withal ; and the condition 
 of our wisest thoughts, in relation to our highest good, are noth- 
 ing but dreams and reveries. Your projectings, and bargainings, 
 and buildings, these be a better sort of dreams ; but your envy- 
 ings, and mutual dispisings and discontents, your detracting and 
 evil-speaking, these are more impertinent, and to yourselves more 
 perplexing. And your sweetest enjoyments in this life, which 
 you think most real, are but shadows of delight, a more pleasant 
 sort of dreams. All pomps and royal solemnities, the Scripture 
 calls phantasies, Acts xxv. 23. A man will not readily think so 
 while he is in them. Somnium narrare vigilantis cst. We do 
 not perceive the vanity of our dreams, and know that they are so, 
 till we be awaked. Sometimes in a dream a man will have such 
 a thought that it is but a dream, yet doth he not thoroughly see the 
 folly thereof, but goes on in it. The natural man may have some- 
 times a glance of such thoughts, that all these things he is either 
 turmoilingor delighting in, are vanity and nothing to the purpose ; 
 yet, he awakes not, but raves on still in them ; he shifts a little, 
 turns on his bed as a door on its hinges, but turns not off, does 
 not rise. 
 
412 LEIGIITON'S SELECT WORKS. 
 
 But the spiritual-minded Christian, who is indeed awake, and 
 looks back on his former thoughts and ways, Oh how does he 
 disdain himself, and all his former high fancies that he was most 
 pleased with, finding them dreams ! Oh what a fool, what a 
 wretch was I, while my head was full of such stuff, building cas- 
 tles in the air, imagining and catching at such gains, and such 
 preferments and pleasures, and either they still running before 
 me, and I could not overtake them, or, if I thought I did, what 
 have I now, when I see what it is, and find that I have embraced 
 a shadow, false hopes, and fears, and joys ! He thinks he hath 
 eaten, and his soul is empty. Isa. xxix. 8. And you that will 
 sleep on, may ; but sure I am, when you come to your deathbed, 
 if possibly you awake then, then shall you look back, with sad 
 regret, upon whatsoever you most esteemed and gloried in under 
 the sun. While they are coming towards you, they have some 
 show ; but, as a dream that is past, when these gay things are 
 flown by, then we see how vain they are. As that luxurious king 
 who caused to be painted on his tomb two fingers, as sounding 
 one upon another, with that word, All is not worth so much, Non 
 tanti est. I know not how men make a shift to satisfy themselves ; 
 but, take a sober and awakened Christian, and set him in the 
 midst of the best of all things that are here, his heart would burst 
 with despair of satisfaction, were it not for a hope that he hath, 
 beyond all that this poor world either attains or is seeking after, 
 and that hope is, indeed, the dawning of the day that is here 
 spoken of. 
 
 It is time to awake, says he ; your salvation is nearer than when 
 ye believed. That bright day you look for, is hastening forward ; 
 it is nearer than when you began to believe. The night is far 
 spent, the gross darkness is already past, some daylight there is, 
 and it is every moment growing, and the perfect, full morning- 
 light of it is very near. 
 
 Deportment of Children of the Light. 
 
 There is a happy exaltation of the heart, when it is raised in 
 God, to despise all communion with the unholy, and the unholy 
 ways of the world. This, my brethren, is that which I would 
 were wrought in you by the consideration of our holy calling. 
 We are called to holiness, and not to uncleanness. Ye are the 
 children of the light and of the day. 1 Thess. iv. 7 ; v. 5. Base 
 night ways, such as cannot endure the light, do not become you. 
 O that comeliness which the saints should study, that decorum 
 which they shall keep in all their ways, one action like another, 
 and all like Christ, living as in the light. They that converse 
 with the best company, such persons are obliged to more decency 
 
SELECTIONS FROM SERMONS. 413 
 
 in apparel. We live in the light, in the company of angels of 
 God, and Jesus Christ ; and therefore should not act anything 
 that is low or mean, unbeseemiug the rank we keep, and the 
 presence of those with whom we associate. When the king 
 passes through the country in progress, they who see him seldom, 
 being either to attend him in his way, or to receive him into their 
 houses, will labor to have all things in the best order they can 
 for the time ; but they that live at court, and are daily in the 
 king's presence, are constantly court-like in their habit and car- 
 riage, and all about them. O followers of the Lamb, let your 
 garments be always white ; yea, let Him be your garment ; clothe 
 yourselves with Himself; have your robes made of his spotless 
 fleece. 
 
 Put ye on the Lord Jesus Christ. 
 
 It is the substance of religion, to be like him whom we worship. 
 Man's end and perfection is likeness to God. But Oh, the dis- 
 tance, the unlikeness, yea, the contrariety, that is fallen upon 
 our nature. Tke carnal mind is enmity to God: the soul is, as 
 it were, become flesh, and so most unsuitable to the Father of 
 Spirits; it is become like the beast that perishes. Now, to repair 
 and raise us, this was the course taken : we could not rise up to 
 God, He came down to us, yea into us, to raise and draw us up again 
 to Him. He became like us, that we might become like Him. 
 God first put on man, that man might put on God. Putting on 
 the Lord Jesus, we put on man ; but that man is God, and so, in 
 putting on man, we put on God. Thus, putting on Christ, we 
 put on ail grace : we do this, not only by studying him as our 
 copy and example, but by real participation of his Spirit ; an<J 
 that, so as that daily the likeness is growing, while we are carried 
 by that Spirit to study his example, and enabled in some measure 
 to conform toil; so that these two grow together, growing in 
 grace, and in the knowledge of our Lord and Saviour Jesus Christ. 
 He is the armor of light before spoken of: all our ornament and 
 safety is in him. Some pictures of great persons you have seen, 
 with arms and robes on at once : thus we, when clothed with 
 Christ, have our arms and robes both on at once, yea, both in one, 
 for He is both. So this is the great study of a Christian, to ey 
 and read Christ much, and, by looking on him, to become more 1 
 and more like him, making the impression deeper by each day's 
 meditation and beholding of him. His Spirit in us, and that love 
 his Spirit works, make the work easy, as sympathies do. Arid 
 still the more the change is wrought, it becomes still the more 
 easy to work it. This is excellently described by this Apostle, 2 
 Cor. iii. 18. 
 
 Now we see our business : Oh that we had hearts to it ! It is 
 *35 
 
414 LEIGHTON'S SELECT WORKS. 
 
 high, it is sweet, to be growing more and more Christ-like every 
 day. What is the purchase or conquest of kingdoms to this 1 
 Oh, what are we doing, who mind not this more ? Even they 
 whose proper work it is, how remiss are they in it, and what small 
 progress do they make ! Are we less for the world and ourselves, 
 and more for God, this year than the former ? more meek and 
 gentle, abler to bear wrongs, and to do good for them, more holy 
 and spiritual in our thoughts and ways, more abundant -and fer- 
 vent in prayer 1 I know there will be times of deadness, and 
 winter seasons, even in the souls of living Christians ; but it is 
 not always so, it will come about yet ; so that, take the whole 
 course of a Christian together, he is advancing, putting on still 
 more of Christ, and living more in Him. There is a closer union 
 betwixt the soul and this its spiritual clothing, than betwixt the 
 body and its garments : that doth import a transformation into 
 Christ, put on as a new life, or a new self. The Christian by faith 
 doth this : he puts off himself, old carnal self, and instead thereof, 
 puts on Jesus Christ, and thenceforward hath no more regard of 
 that old self, than of old cast clothes, but is all for Christ, joys in 
 nothing else. This is a mystery which cannot be understood but 
 by partaking of it. 
 
 My brethren, learn to have these thoughts frequent and occur- 
 rent with you on all occasions. Think, when about anything, 
 how would Christ behave himself in this ? Even so let me en- 
 deavor. 
 
 You will possibly say, they that speak thus, and advise thus, do 
 not do thus. Oh, that that were not too true ! Yet there be 
 some that be sincere in it, and although it be but little that is at- 
 tained, yet the very aim is excellent, and somewhat there is that 
 is done by it. It is better to have such thoughts and desires, than 
 altogether to give it up ; and the very desire, being serious and 
 sincere, does so much change the habitude and usage of the soul 
 and life, that it is not to be despised. 
 
 Now follows, And make no provision for the flesh, to fulfil the 
 lusts thereof. And it will follow necessarily. We hear much to 
 little purpose. Oh, to have the heart touched by the Spirit with 
 such a word as is here ! It would untie it from all these things. 
 These are the words, the very reading of which wrought so with 
 Augustine, that of a licentious young man, he turned a holy 
 faithful servant of Jesus Christ. While you were without Christ, 
 you had no higher nor other business to do, then to attend and 
 serve the flesh ; but once having put Him on, you are other men, 
 and other manners do become you. Alia cetas olios mores pos- 
 tulat. 
 
 This forbids not eating, and drinking, and clothing, and pro- 
 viding for these, nor decency and comeliness in them. The put- 
 ting on of Christ does not bar the sober use of them : yea, the 
 
 
SELECTIONS FROM SERMONS. 415 
 
 moderate providing for the necessities of the flesh, while thou art 
 tied to dwell in it, that may be done in such a way as shall be a 
 part of thy obedience and service to God. But to lay in provis- 
 ions for the lusts of it, is to victual and furnish His enemy and 
 thine own : for the lusts of the flesh do strive against God's Spirit, 
 and war against thy soul. Gal. v. 17 ; 1 Pet. ii. 11. 
 
 This was the quarrel betwixt God and His own people in the 
 wilderness. - Bread for their necessities, He gave them, but they 
 required meat for their lusts, (which should rather have been 
 starved to death than fed,) and many of them fell in the quarrel. 
 He gave them their desire, but gave them a plague with it, and 
 they died with the meat between their teeth. Many who seem to 
 follow God, and to have put on Christ, yet continuing in league 
 with their lusts, and providing for them, they are permitted awhile 
 so to do, and are not withheld from their desire, and seem to 
 prosper in the business ; but, though not so sudden and sensible 
 as that of the Israelites, there is no less certain a curse joined 
 with all thy purchase and provide for that unhallowed use. It is 
 certainly the posture and employment of most of us, even who 
 are called Christians, to be purveyors for the flesh, even for the 
 lusts of it ; (ad supervacuum sudare ;) these lusts comprehending 
 all sensual, and all worldly, fleshly, self-pleasing projects. Everi 
 some things that seem a little more decent and refined, come 
 under this account. What are men commonly doing but preject- 
 ing and laboring, beyond necessity, for fuller and finer provision 
 for back and belly, and to feed their pride, and raise themselves 
 and theirs somewhat above the condition of others about them ? 
 And where men's interests meet in the teeth, and cross each 
 other, there arise heart burnings and debates, and an evil eye one 
 against another, even on fancied prejudice, where there is noth- 
 ing but crossing a humor. So the grand idol is their own will, 
 that must be provided for and served in all things, that takes them 
 up early and late, how they may be at ease, and pleased, and es- 
 teemed, and honored. This is the making provision for the flesh 
 and its lusts, and from this are all they called who have put on 
 Christ ; not to a hard, mean, unpleasant life, instead of that other, 
 but to a far more high and more truly pleasant life, that disgraces 
 all those their former pursuits which they thought so gay while 
 they knew no better. There is a transcendant sweetness in Christ, 
 that puts the flesh out of credit. Put on Christ, thy robe royal, 
 and make no provision for the flesh ; surely thou wilt not then go 
 and turmoil in the kitchen. A soul clothed with Christ, stooping 
 to any sinful delight, or an ardent pursuit of anything earthly, 
 though lawful, doth wonderfully degrade itself. Methinks it is as 
 a king's son in his princely apparel, playing the scullion, sitting 
 down to turn the spits. A soul living in Christ indeed, hath no 
 vacancy for the superfluous, luxurious demands of flesh, yea, 
 
416 LEIGHTON'S SELECT WORKS. 
 
 supplies the very necessities of it with a kind of regret. A neces- 
 sitatibus meis libera me, D&tnine, said one : Deliver me, Lord 
 from my necessities. 
 
 Oh, raise up your spirits, you that pretend to anything in Christ ; 
 delight in him, and let his love satisfy you at all times. What 
 need you go a begging elsewhere ? All you would add, makes 
 you the poorer, abates so much of your enjoyment of him ; and 
 what can compensate that? Put on the Lord Jesus, and then 
 view yourselves, and see if you be fit to be slaves to flesh and 
 earth. 
 
 These two, Put on the Lord Jesus, and Make no provision, 
 are directly the representation of the Church, Apoc. xii. A wo- 
 man clothed with the sun, and having the moon under her feet, 
 needed borrow no beauty from it, or anything under it. She left 
 the scarlet and the purple, and the gold, to the harlot after spoken 
 of, for her dressing. 
 
 The service of the flesh is a work the Christian cannot fold to, 
 till he forgets what clothes he has on. This is all, my brethren. 
 Oh that we could be once persuaded to put on Christ, and then 
 resolve and remember to do nothing unbeseeming that attire ! 
 
 They shall understand the loving kindness of the Lord. 
 
 All sorts of kindnesses, even outward and common mercies, in 
 those shall he understand His goodness : in recoveries and deliv- 
 erances from dangers, and temporal blessings, be their portion in 
 them less or more, though the things be common, yet they come 
 to be his own by a particular stamp of love, which to others they 
 have not. And the children of God know it, they can find it out, 
 and can read it, though the world that looks on it cannot. And 
 indeed, to them the lowest things are disposed of, in order to the 
 highest : their daily bread is given them by that same love that 
 gives them Christ : all is given in Him. So the curse is taken 
 away, and all is sweetened with a blessing. A little that a right- 
 eous man hath, is better than the abundance of the, wicked. 
 
 But the things they chiefly prize and desire, as indeed they de- 
 serve so to be, are of another sort : in their very being and nature, 
 are love-tokens, effects of that peculiar free-grace that chose them 
 to life. And this is called the light of God's countenance. His 
 everlasting love. Now they that are wise, and observe these things, 
 they shall understand this loving-kindness. Not that they first are 
 thus wise, before they partake of this loving-kindness; no; by it 
 this wisdom was given them ; but this promise is made to their 
 improvement of that gift, and walking in those ways of wisdom. 
 Not only are they loved of God, but they shall understand it. He 
 will manifest Himself to them, and tell them He loves them. And 
 
 
SELECTIONS FROM SERMONS. 417 
 
 the more they walk in these ways, the more clearly shall they per- 
 ceive and powerfully find His love manifested to them. 
 
 This is the highest inducement that can be to such as have any 
 interest in it. When this love hath but once touched them, though 
 as yet they know it not certainly, yet it works that esteem and 
 affection that nothing can be admitted into comparison with it. 
 While carnal men wallow in the puddle, these are the crystal 
 streams a renewed soul desires to bathe in, even the love of God. 
 O ! let me find tXat no matter what I have, or what I want. In 
 poverty, or any distressed, forsaken condition, one good word or 
 good look from Him, makes me up. I can sit down content and 
 cheerful, and rejoice in that, though all the world frown on me, 
 and all things look dark and comfortless about me, that is a piece 
 of Heaven within the soul. Now, of this experimental, under- 
 standing knowledge of this love, there are different degrees ; there 
 is a great latitude in this. To some are afforded, at some times, 
 little glimpses and inlets of it in a more immediate way ; but these 
 stay not : suavis hora, sed brevis mora. Others are upheld in the 
 belief of it, and live on it by faith : though it shine not so clear, yet, 
 a light they have to walk by. Though the sun shines not bright 
 out to them all their life, yet, they are led home, and understand 
 so much love in their way, as shall bring them to the fulness of it 
 in the end. Others, having passed most of the day, have a fair 
 glimpse in the very evening or close of it. But, howsoever, they 
 that walk in this way by this light, whatsoever measure they have 
 of it, are led by it to the land of light. The connexion here made, 
 you see, They that wisely observe these things, shall understand 
 this loving-kindness. A wise man observing of God's ways, and 
 ordering our own to His mind, is the certain way to attain much 
 experienced knowledge of his love. 
 
 This love is most free, and, from the beginning to the end, works 
 of itself; but in the method of it, God hath thus linked things to- 
 gether, made one portion of grace, in the use of it, draw on an- 
 other. And this His children should prudently consider. There 
 is such a like speech, Psal. 1. 23. Whoso ojfereth praise, gloriji- 
 etli Me : and to Mm that ordereth his conversation aright, will I 
 sheio the salvation of God. 
 
 The contemplation of God in His works, sets the soul open to 
 receive the influences of this love : by looking towards Him, it 
 draws His eye towards it, as one look of love draws on another. 
 Certainly, many that have some desire of the light of God's coun- 
 tenance, and evidences of His love, yet, in not applying their souls 
 to consider Him, do much injure themselves. 
 
 Heavenly thoughts do refine the soul, as fire works itself higher 
 and to a purer flame by stirring. To be blessing God for His 
 goodness, giving Him praise in the view of His works in the world, 
 and for His church, and particularly for ourselves, this both dis- 
 
418 LEIGHTON'S SELECT WORKS. 
 
 poses the heart to a more suitable temper for receiving divine 
 comforts, and invites Him to let them flow into it. For if He 
 hare such acknowledgments for general goodness and common 
 mercies, ho\v much larger returns shall He have upon the discov- 
 eries of special love ! Is it a sight of God as reconciled, thou 
 wouldst have ? Now, praise sets a man amongst the angels, and 
 they behold His face. 
 
 Again, action, walking in Hi? ways humbly and carefully, and 
 so waiting, never wants a successful return of much love. How 
 can He who is goodness itself, hide and reserve Himself from a 
 soul that yields up itself to Him, hath no delight but to please 
 Him, hates arid avoids what may offend Him ? This, surely, is 
 the way, if there is any under Heaven, to enjoy communion with 
 Him. 
 
 They that forget Him, and disregard their ways, and are no 
 way careful to order them to His liking, do but delude themselves 
 with mistaken fancies of mercy. I beseech you, be warned. 
 There cannot be solid peace in the ways of sin ; no peace to the 
 wicked, saith my God. Outward common favors you may share 
 for a time ; but these have a curse with them to you, and you 
 shall quickly be at an end of these receipts ; and then you would 
 look towards Him for some persuasions of His loving-kindness, 
 but are likely to find nothing but frowns and displeasure. O ! 
 consider this, ye that forget God, lest He tear you in pieces, and 
 there begone to deliver you. 
 
 Even they who have some title to this love of God, and are desir- 
 ing further evidence of it, yet, do often sit exceedingly in their own 
 light, and work against their end, still bent on that assurance they 
 would have, and yet neglecting the way to it, which certainly is 
 in a manner to neglect itself. Were they more busied in honor- 
 ing God, doing Him what service they can in their station, stri- 
 ving against sin, acknowledging His goodness to the world, and 
 even to themselves, that they are yet in the region of hope, not 
 cut off in their iniquities, thus offering praise, and ordering their 
 conversation aright, submitting unto Him, and giving Him glory ; 
 their assurances and comforts, in the measure He thinks fit, would 
 come in due time, and sooner in this way than in any other they 
 could take. 
 
 Observe these things, beware of sin, and ye shall understand 
 the loving-kindness of the Lord. It is true, this love of God 
 changes not, nor hangs on thy carriage, nor on anything without 
 itself; yea, all our good hangs on it : but know, as to the knowl- 
 edge and apprehension of it, it depends much on the holy frame 
 of thy heart and the exact regulation of thy ways. Sin obstructs 
 and darkens all ; those are the clouds and mists ; and where any 
 believer is adventurous on the ways of sin, he shall smart 
 for it. Where sin is, there will be a storm, as Chrysostom's word 
 
SELECTIONS FROM SERMONS. 419 
 
 is of Joshua. The experience of all witnesseth this. No strength 
 of faith will keep out floods of doubting and troublous thoughts, 
 where any novel sin hath opened a gap for them to rush in by. 
 See David, Psalm li., expressing himself as if all were to begin 
 again, his joy taken away, and his bones broken, and to sense all 
 undone : nothing will serve but a new creature. Create in me a 
 dean heart, O God, and renew a right spirit within me. 
 
 There is a congruity in the thing itself, and God hath so order- 
 ed it, that vexation and anguish should still attend sin, and the 
 ways of holiness be ways of peace. Say men what they will, great 
 falls leave wounds and smart behind them, and they must be wash- 
 ed with sharper liquor before balm and oil be poured into them. 
 And not only will more notorious breaches disturb thy peace, but 
 a tract of careless and fruitless walking. If thou abate of thy at- 
 tendance on God, and thy fear cool towards Him lagging and fall- 
 ing downwards to something you are caring for and taken with, 
 you shall find an estrangement : it may be insensible at first and 
 for a while because of thy sloth, that thou dost not observe dili- 
 gently how it is with thee ; but, after a time, it shall be more easily 
 known but more hardly mended. And there are none of us but 
 might find much more of God in this our way homewards, if the 
 foolishness and wanderings of our hearts did not prevent us. 
 
 Be persuaded, then, you whose hearts He hath wrought for 
 Himself, to attend better on him, and the advantage shall be yours, 
 doubt it not. And though for a time you find it not, yet wait on, 
 and go on in that way ; it shall not disappoint you. The more 
 you Jet go of the false, vain comforts of the world for His sake, 
 the more richly you shall be furnished with His. Oh! we make 
 not room for them ; that is the great hinderance. Consider Him, 
 behold His works, bless Him, confess Him always worthy of praise 
 for His goodness, and His wonderful works to the children of men, 
 however He deal with thee in particular ; and assuredly, He shall 
 deal graciously with thee, and ere long thou shalt find it, and be 
 forced to acknowledge it. Though it may be thou want these 
 bright shinings of comforts thou wouldst have, yet, looking to Him, 
 and walking before Him, observing these things, thou shalt have 
 of His light to lead thee on, and a calm within ; sweet peace, not 
 that height of joy thou desiresl. 
 
 There are often calm, fair days without storm, though it be not 
 so clear sun-shine ; and in such days a man may travel comforta- 
 bly. I would have Christians called off from a perplexed over- 
 pressing of this point of their particular assurance. If we were 
 more studious to please Him, forgetting ourselves, we should find 
 Him remember us the more ; yet, we should not do so for this 
 neither, but simply for Himselif. In a word, this is thy wisdom ; 
 mind thy duty, and refer to Him thy comfort. 
 
420 LEIGHTON'S SELECT WORKS. 
 
 i 
 Thy Commandment is exceeding broad. 
 
 He speaks of all as one, I conceive, for that tie and connexion 
 of them all, on account of which he that breaks one, is guilty of 
 all. A rule they are, and are so one, as a rule must be. One 
 authority runs through all : that is the golden thread they are 
 strung on. Break that any where, and all the pearls drop off. 
 
 The Confidence of Faith. 
 
 Although the Jig-tree shall not blossom.] This sometimes does, 
 and at any time may, befal a land ; but, however, it is very useful 
 to put such cases. It is true there is great odds betwixt real and 
 imagined distresses ; yet, certainly, the frequent viewing of its pic- 
 ture, though it is only in the imagination, hath so much likeness 
 as somewhat abates the strangeness and frightfulness of its true 
 visage when it comes. 
 
 There is a foolish pre-apprehension of possible evils, which, 
 whether they come or not, does no good, but makes evils to come 
 perplexingly beforehand, and antedates their misery, and adds the 
 pain of many others that will never come. These are the fumes 
 of a dark, distempered humor, vain fears, which vex and trouble 
 some minds at present, and do not waste any thing of any grief to 
 come after. But calmly and composedly to -sit down and consider 
 evil days coming, any kind of trials that probably, yea, or possibly, 
 may arrive, so as to be ready to entertain them without astonish- 
 ment : this is a wise and useful exercise of the mind, and takes 
 off much of the weight of such things, breaks them in falling on 
 us, that they come not so sad down, when they light first upon 
 the apprehension. Thus, it is true, nothing comes unawares to a 
 wise man. He hath supposed all, or as bad as any thing that can 
 come, hath acquainted his mind with the horridest shapes, and 
 therefore, when such things appear, will not so readily start at 
 them. 
 
 This I would advise to be done, not only in things we can more 
 easily suffer, but in those we think would prove hardest and most 
 indigestible, to inure thy heart to them ; not to be like some, who 
 are so tender-fancied, that they dare not so much as think of some 
 things, the death of a dear friend, or husband, or wife, or child. 
 That is oftener to be viewed, rather than any other event. Bring 
 thy mind to it, as a starting horse to that whereat it does most 
 startle What if I should be bereft of such a person, such a thing 1 
 This would make it much more tolerable when thou art put to it. 
 What if the place where I live, were visited with all at once in 
 some degree, pestilence, and sword, and famine 1 How should I 
 look on them? Could my mind keep its own place and standing, 
 fixed on God in such a case ? What if I were turned out of my 
 
SELECTIONS FROM SERMONS. 421 
 
 good furniture and warm house, and stripped not only of accesso- 
 ry, but necessary things ; (as here he supposes not only the failing 
 of delicacies, the fig-trees, wine, and olives, but of common neces- 
 sary food, the fields not yielding meat, and the flocks cut off:) thy 
 little ones crying for bread, and thou hast none for them ? You 
 little know what the tenderest and delicatest among you may be 
 put to. These times have given many real instances, within these 
 kingdoms, of strange changes in the condition of all ranks of per- 
 sons. Or think, if thou abhorrest that, What if I were smitten 
 with blotches or loathsome sores on my flesh, or if, by any acci- 
 dent, I should lose an arm, or an eye, or both eyes ? What if ex- 
 treme poverty, and sickness, and forsaking of friends, come all at 
 once ? Could I welcome these, and make up all in God, find 
 riches, and friends, and fullness in Him? Most men, if they 
 would speak truly to such cases, must declare them insufferable : 
 I were undone if such a thing befel me, or such a comfort were 
 taken from me. Most would cry out, as Micah did, Judg. xviii. 
 24, Ye have taken away my gods ; for so are these things our 
 hearts cleave to and principally delight in. He that worships 
 mammon, his purse is the sensiblest piece of him : he is broke, if 
 fire, or ravage of war, throw him out of his nest, and empty it. 
 He that makes his belly his god, (such they are the Apostles speaks 
 of, Phil. iii. 19.) how could he endure this case the Prophet puts 
 here, the failing of vines, of flocks and herds? 
 
 It were good to add to the supposition of want, somewhat of the 
 reality of it; sometimes to abridge thyself of things thou desirest 
 and lovest, to inure thy appetite to a refusal of what it calls for; 
 to practise somewhat of poverty, to learn to need few things. 
 
 It is strange, men should be so foolish as to tie themselves to 
 these things, which have neither satisfying content in them, nor 
 certain abode. And why shouldest thou set thine eyes on things 
 which are not, says Solomon, Prov. xxiii. 5, a nonens, a fancy ? 
 How soon may you be parted ! He who is the true God, God 
 alone, how soon can He pull the false gods from you, or you from 
 them ! as in that word, Job xxvii. 8 ; What is the hope of the 
 hypocrite, though he hath gained, when God takcth away his soul? 
 Like that case in the parable, Luke xii. 19 : Soul, take thine ease. 
 A strange inference from full barns ! That were sufficient pro- 
 vision for a horse, a fit happiness for it ; but for a soul, though it 
 were to stay, how gross and base a portion ! But it cannot stay 
 neither : This nig/it thy soul shall be required ofthee. 
 
 The only firm position is this of the Prophet, Yet will I rejoice 
 in the Lord. And such times indeed are fit to give proof of this, 
 to tell thee whether it be so indeed, where thy heart is built. 
 While thy honor, and wealth, and friends are about thee, it is hard 
 to know whether these props bear thee up, or another, an Invisi- 
 ble supporter ; but when these are plucked away, and thou art 
 36 
 
422 LEIGHTON'S SELECT WORKS. 
 
 destitute round about, then it will appear if thy strength be in 
 God, if these other things were but flourishes about thee, and 
 thou laidst no weight on them at all. He that leans on these, 
 must fall when these fall, and his hope is cut of, and his trust as a 
 spider's web. He shall lean upon his house, but it shall not stand. 
 Job viii: 14, 15. They that clasp their hearts about their houses 
 or estates, within a while they are either sadly pulled asunder, or 
 swept away together. 
 
 But, Oh ! the blessed, the high condition of a soul set on God, 
 untied, independent from all things beside Him, its whole depen- 
 dence and rest placed on Him alone, sitting loose to all the world, 
 and so not stirred with alterations ! Yea, amid the turnings up- 
 side-down of human things, if the frame of the heaven and earth 
 were fulling to pieces,* the heart founded on Him who made it, 
 abides unmoved ; the everlasting arms are under it, and bear it up. 
 
 Do ye believe, my brethren, that there is such a thing, that it is 
 no fancy 1 Yea, all is but fancy beside it. Do you believe this ? 
 Why, then, is one day after another put off, and this not attained, 
 nor the soul so much as entered or engaged to a serious endeavor 
 after it, looking on all things else, compared to this noble, design, 
 as vanity? How often and how easily are their joys damped, who 
 rejoice in other things, and their hopes broken ! What they ex- 
 pected most, soon proves a lie, as the word spoken of the olive, 
 here signifies; as if the labor of it should lie (spent mentita seges,) 
 -a fair vintage or harvest promised, and either withered with 
 drought, or drowned with rain : indeed, it lies at the best! But 
 the soul that places its joy on God, is still fresh and green when 
 all are withered about it. Jer. xvii. 8 : Acquaint thyself with 
 Him betimes in ease. It is a sad case, to be making acquain- 
 tance with Him, when thou shouldest most make use of His friend- 
 ship, and find comfort in His love. 
 
 Now, this joy in God cannot remain in an impure, unholy soul, 
 no more than Heaven and Hell can mix together. An impure, 
 unholy soul, I call not that which is stained with sin, for no other 
 are under the sun ; all must then quit all pretensions to that es- 
 tate ; but such a one as willingly entertains any sinful lust or way 
 of wickedness. That delight and this are directly opposite. And 
 certainly, the more the soul is refined from all delights of sin, yea, 
 even from sinless delights of sense and of this present world, it 
 hath the more capacity, the fitter and the larger room, for this 
 pure, heavenly delight. 
 
 No language can make a natural man understand what this 
 thing is, to rejoice in God. Oh ! it is a mystery. Most men mind 
 poor childish things, laughing and crying in a breath, at trifles ; 
 easily puffed up, and as easily cast down. But even the children 
 
 * Si fractus illabatur orbis. 
 
SELECTIONS FROM SERMONS. 423 
 
 of God are too little acquainted with this their portion. Which of 
 you find this power in the remembrance of God, that it doth over- 
 flow and drown all other things, both your worldly joys and worldly 
 sorrows, that you find them not? And thus it would be, if we 
 knew Him. Is He, then, our Father, and yet we know Him not? 
 
 Although all should fail, yet, rejoice in Him who fails not, who 
 alters not. He is still the same in Himself, and to the sense of 
 Ihe soul that is knit to Him, is then sweetest when the world is 
 bitterest. When other comforts are withdrawn, the loss of them 
 brings this great gain, so much the more of God and His love im- 
 parted, to make all up. They that ever found this, could almost 
 wish for things that others are afraid of. If we knew how to im- 
 prove them, His sharpest visits would be His sweetest : thoir 
 wouldest be glad to catch a kiss of His hand while He is beating 
 thee, or pulling away something from thee that thou lovest, and 
 bless Him while He is doing so. 
 
 Rejoice in God, although the Jig-tree blossom not, tifc. Yea, 
 rejoice in these hardest things, as His doing. A heart rejoicing 
 in Him, delights in all His will, and is surely provided for the 
 most firm joy in all estates ; for if nothing can come to pass be- 
 side, or against, His will, then cannot that soul be vexed with 
 delights in Him, and hath no will but His, but follows Him in all 
 times, in all estates, not only when He shines brighten them, but 
 when they are clouded. That flower which follows the sun, doth 
 so even in cloudy days : when it doth not shine forth, yet it fol- 
 lows the hidden course and motion of it. So, the soul that moves 
 after God, keeps that course when He hides His face ; is content, 
 yea, is glad at His will in all estates, or conditions, or events. 
 And though not only all be withered and blasted without, but the 
 face of the soul little better within to sense, no flourishing of gra- 
 ces for the present, yet, it rejoices in Him, and in that everlasting 
 covenant that still holds, ordered in all things and sure, as the 
 sweet singer of Israel sweetly expresses it, 2 Sam. xxv. 5 : For 
 this, says he, is all my salvation, and all my desire, ALTHOUGH Pie 
 ma he it not to grow. That is a strange although, and yet is he 
 satisfied even in that. 
 
 This joy in God, as my God, the God of my salvation, ought to 
 exercise the soul in the darkest and worst times ; and it ought to 
 stick to it, not to let go this confidence, still expecting salvation 
 from Him, and resting on Him for it, though not having those 
 senses and assurances that thou desirest. This, weak believers 
 are easily beaten from, by temptation. But we are to stand to 
 our right in Him, even when we see it not. And when it is said 
 to thee, as in Psalm iii., that there is no help for thee in God, tell 
 all that say so, they lie : He is my God, my glory, and the lifter 
 up of .my head; as there he speaks. 
 
 Rejoice in Him still as thy God ; and, however, rejoice in Him 
 
424 
 
 as GOD. 1 will rejoice in Jehovah, glad that He is God, that His 
 enemies cannot unsettle nor reach His throne, that He rules, and 
 is glorious in all things, that He is self-blessed, and needs nothing. 
 This is the purest and highest kind of rejoicing in Him, and is 
 certainly most distant and most free from alteration, and hath, in- 
 deed, most of Heaven in it. 
 
 Christ our Wisdom, Righteousness, Sanctification, and Redemption. 
 
 It should be considered, my brethren, Christ is daily held 
 out, and none are excluded or accepted, all are invited, be they 
 what they will, who have need of him and use for him; and yet, 
 who is persuaded 1 Oh, who hath believed our report 1 One hath 
 his farm, another his oxen, each some engagement or another. 
 Men are not at leisure for Christ. Why? You think, maybe, 
 you have received him. If it be so, you are happy. Be not de- 
 luded. Have you received him ? Do you find him then living 
 and ruling within you 1 Are your eyes upon him? Do you wait 
 on him, early and late, to see what his will is ? Is your soul glad 
 in him ? Can you, in distress, sickness, or poverty, clasp to him, 
 and find him sweet, and allay all with this thought, However 
 things go with me, yet, Christ is in me? Doth your heart cleave 
 to him? Certainly, if he be in you, it will be thus; or, at least, 
 your most earnest desire will be, that it may be thus. 
 
 Men will no't believe how hard a matter it is, to believe the ful- 
 ness and sufficiency of Jesus Christ, till they be put to it in earn- 
 est to make use of him, and then they find it : when sin and death 
 are set before their view, and discovered in their native colors 
 unto the soul, when a man is driven to that, What shall I do to 
 be saved 1 then, then is the time to know what notion he hath of 
 Christ. And as the difficulty lies in this, in the first awakening 
 of the conscience from sin, so, in after-times of temptation and 
 apprehension of wrath, when, upon some new-added guiltiness, or 
 a new sight of the old, in a frightful manner, sin revives, and the 
 soul dies, it is struck dead with the terrors of the law, then to 
 keep thy hold, and find another Mfe in Christ, the law and justice 
 satisfied, and so the conscience quieted in him ; this is indeed to 
 believe. 
 
 It is a thing of huge difficulty, to bring men to a sense of their 
 natural misery, to see that they have need of a Saviour, and to look 
 out for one : but then, being brought to that, it is no less, if not 
 more difficult, to persuade them that Christ is he ; that, as they 
 have need of him, so they need no more, he being able and suffi- 
 cient for them. All the waverings and fears of misbelieving minds, 
 do spring from dark and narrow apprehensions of Jesus Christ. 
 All the doubt is, not of their interest, as they imagine : they who 
 say so, and think it so, do not perceive the bottom and root of 
 
SELECTIONS FROM SERMONS. 425 
 
 their own malady. They say, they do no whit doubt but that he 
 is able enough, and his righteousness large enough, but that all 
 the doubt is, if he belong to me. Now, I say, this doubt arises 
 from a defect and doubt of the former, wherein you suspect it not. 
 Why doubtest thou that he belongs to thee ? Dost thou flee to 
 him, as lost and undone in thyself? Dost thou renounce all that 
 can be called thine, and seek thy life in him 1 Then he is thine. 
 He came to seek and to save that which was lost. Oh, but I find 
 so much, not only former, but still daily renewed and increasing 
 guiltiness. Why, is he a sufficient Saviour, or is he not? If 
 thou dost say, he is not, then it is manifest that here lies the de- 
 fect and mistake. If thou sayest, he is, then hast thou answered 
 all thy objections of that kind : much guiltiness, much or little, 
 old or new, neither helps nor hinders, as to thy interest in him 
 and salvation by him. And for dispelling of these mists, nothing 
 can be more effectual than the letting in of those Gospel beams, 
 the clear expressions of his riches and fullness in the Scriptures, 
 and eminently this, Made of God, wisdom, righteousness, sanctifi- 
 cation, and redemption. 
 
 Wisdom. Both objectively and effectively. Objectively, I mean, 
 our wisdom, as all our wisdom lies in the right knowledge and 
 apprehension of him. And this suits to the Apostle's present dis- 
 course. The Jews would have a sign, and the Gentiles, wisdom ; 
 but TFe, says he, preach Christ. So, ch. ii. ver. 2: I determined 
 to know nothing, save Christ crucified. He was learnedly bred, 
 and knew many things beside, much of nature, and much of the 
 law ; but all this was, to him, obsolete, useless stuff: it was as if 
 he never had heard of or known any thing else but Jesus Christ. 
 We may know other things, but this, and this alone, is our wis- 
 dom, to know him, and him crucified. Particularly, we may have 
 knowledge of the law, and by it the knowledge of sin; but in re- 
 lation to our standing before God, and so, our happiness, which is 
 the greatest point of wisdom, Jesus Christ is alone, and is all. 
 And the more firmly a soul eyes Christ, and loses all other know- 
 ledge and itself in contemplating him, the more truly wise and 
 heavenly it is. 
 
 And effectively he is our wisdom. All our right knowledge of 
 him and belief in him, flow from himself, are derived from him, 
 and sent into our souls. His Spirit is conveyed into ours ; a beam 
 of himself, as of the sun. This Sun of righteousness is not seen 
 but by his own light ; so that every soul that is made wise unto 
 salvation, that is brought to apprehend Christ, to cleave to him, 
 and repose on him, it is by an emission of Divine light from him- 
 self, that shows him, and leads unto him. And so we know God 
 in him. There is no right knowledge of the Father but in the 
 Son. God dwelling in the man, Christ, will be found or known 
 no where else ; and they that consider and worship God out of 
 *36 
 
426 
 
 Christ, do not know or worship the true God, but a false notion 
 and fancy of their own. 
 
 The Shechinah, the habitation of the Majesty, is Jesus Christ : 
 there He dwells as between the cherubims over the mercy-seat. 
 To apprehend God so as to love Him and trust in Him all our life, 
 to hope to find favor and bliss with Him, this is the only wise 
 knowledge of Him. Now, this alone is in Christ, and from him. 
 He contains this representation of God, arid gives his own light to 
 see it. So that a Christian's desire should be, in relation to Jesus 
 Christ, that of David in reference to the Temple, as a figure of 
 him, One thing have I desired of Him, and that will I seek after, 
 that 1 may dwell in the house of the Lord; that I may get in to 
 Christ, to know God there, to behold the beauty of the Lord. 
 There we see beauty indeed, the Father's glory, and so, as our 
 Father reconciled to us, we see Him merciful and gracious. And 
 as we should desire to behold, so, still, to inquire in His Temple, 
 to advance in the knowledge of God, studying Him in Christ: 
 we are to admire what we see, and to seek still to see more. And 
 know, that this knowledge of God, as we have it in Christ, so it is 
 from him. He reveals the Father : he came from His bosom for 
 that purpose. We cannot believe on him, cannot come near God 
 through him, but as he lets forth of his light, to conduct and lead 
 us in, yea, powerfully to draw in, for his light does so. Now, 
 knowing and apprehending him by his own light, his Spirit, the 
 Apostle clears it, that this is our icisdom, by those rich titles ad- 
 ded, according to which we find him to us, when we receive from 
 him that wisdom by which we apprehend him aright arid lay hold 
 on him, then made unto us righteousness, sanctijication, and re- 
 demption. 
 
 Righteousness. This doubtless is meant of the righteousness by 
 which we are justified before God. And he ^s made this to us : 
 applied by faith, His righteousness becomes ours. That exchange 
 made, our sins are laid over upon him, and his obedience put up- 
 on us. This is the great glad tidings, that we are made righteous 
 by Christ- It is not a righteousness wrought by us, but given to 
 us, and put upon us. This carnal reason cannot comprehend, 
 and being proud, therefore rejects and argues against it ; says, 
 How can this thing be ? But faith closes with it, and rejoices in 
 it. Without either doing or suffering, the sinner is acquitted and 
 justified, and stands as guiltless of breach, yea, as having fulfilled 
 the whole law. And happy they who thus fasten upon this right- 
 eousness ! They may lift up their faces with gladness and bold- 
 ness before God ; whereas the most industrious, self-saving justi- 
 ciary, though in other men's eyes and his own, possibly, for the 
 present, he makes a glittering show, yet, when he shall come to 
 be examined of God, and tried according to the Law, he shall be 
 covered with shame, and confounded in his folly and guiltiness. 
 
SELECTIONS PROM SERMONS. 427 
 
 But faith triumphs over self-unwortbiness, and srn, and death, and 
 the Law, shrouding the soul under the mantle of Jesus Christ ; 
 and there it is safe. All accusations fall off, having no where to 
 fasten, unless some blemish could be found in that righteousness 
 in which faith hath wrapt itself. This is the very spring of solid 
 peace, and fills the soul with peace and joy. But still men would 
 have something within- themselves to make out the matter, as if 
 this robe needed any such pieceing ; and not finding what they 
 desire, thence disquiet and unsettlement of mind arise. 
 
 True it is, that this faith purifies the heart, and works holiness, 
 and all graces flow from it ; but in this work of justifying the sin- 
 ner, it is alone, and cannot admit of any mixture. This well un- 
 derstood, the soul that believes on Jesus Christ, will not let go for 
 all deficiency in itself; and yet, so resting on him, will not be 
 slothful nor regardless of any duty of holiness. Yea, this is the 
 way to abound in all the fruits of the Spirit, first to have that wis- 
 dom from him, rightly to apprehend and apply him as our right- 
 eousness, and then shall we find all furniture of grace in him ; he 
 will likewise be sanctification. Say not, Unless I find some mea- 
 sure of sanctification, what right have I to apply to him as my 
 righteousness ? This inverts the order, and disappoints thee of 
 both. Thou must first, without finding, yea, or seeking an-y thing 
 in thyself but misery and guiltiness, lay hold on him as thy right- 
 eousness ; or else thou shalt never find sanctification by any other 
 endeavor or pursuit. 
 
 He it is that is made sanctification to us, and out of him we seek 
 it in vain. Now, first he must be thy righteousness, before thou 
 find him thy sanctification. Simply, as a guilty sinner, thou must 
 flee to him for shelter ; and then, being come in, thou shalt be 
 furnished out of his fulness, with grace for grace. As a poor 
 man pursued by the justiciary, fleeing to a strong castle for safety, 
 and being in it, finds it a rich palace, and all his wants supplied 
 there. 
 
 This misunderstanding of that method, is the cause of that 
 darkness and discomfort, and withal of that deadness and defect 
 of graces, that many persons go drooping under, who will not 
 take this way, the only straight and sure way of life and comfort. 
 Now, 
 
 Sanctification he is to us, not only as a perfect pattern, but as 
 a powerful principle. It is really the spirit of Christ in a believer, 
 that crucifies the world, and purges out sin, and forms the soul to 
 his likeness. It is impossible to be holy, not being in him ; and 
 being truly in him, it is as impossible not to be holy. Our poth- 
 ering and turmoiling without him, makes us lose our labor ; and 
 in this point, indeed, little wit makes much labor. 
 
 Redemption. Sin is often prevailing even in believers, and 
 there- withal discomforts and doubts arising, as it cannot other- 
 
428 LEIGHTON'S SELECT WORKS. 
 
 wise choose. Oh, how do they groan and sigh as captives still to 
 the law of sin and death 1 Well there is in our Lord Jesus help 
 for that too. He is redemption; that is the complement and ful- 
 ness of deliverance. The price he paid once for all : now he goes 
 on to work that deliverance by conquest, which he bought by ran- 
 som. It is going on even when we feel it not, and within a little 
 while, it shall be perfected, and we shall see all the host of our 
 enemies who pursued us, as Israel saw the Egyptians, lie dead 
 upon the shore. Courage ! that day is coming. 
 
 And all this is, That he that glories, may glory in the Lord. 
 is it reasonable? No self-glorying: the more faith, the less will 
 there be still of that. A believer is nothing in himself: all is 
 Christ's, Christ is his all. That treasurer who, being called to 
 an account, because that out of nothing he had enriched himself 
 suddenly, many thought he would have been puzzled with it ; but 
 he, without being much moved, next morning came before the 
 king in an old suit that he wore before he got that office, and said, 
 " Sir, this suit on my back is mine, but all the rest is thine." So, 
 our old suit is ours, all the rest Christ's, and he allows it well. 
 And in the full and pure glory that ascends to God in this work, 
 are we to rejoice more than in the work itself as our salvation. 
 There is an humble kind of boasting that becomes a Christian. 
 My soul shall glory (or make her boast) in God, says David all 
 the day long. What was I before I met with Christ, thinks a be- 
 liever, and now what am I ? And, upon that thought, he won- 
 ders and loves. But most of the wonder is yet to come ; for he 
 conceives but little what we shall be. 
 
 Meekness under Correction. 
 
 Thus, likewise, in private personal correctings, let us learn to 
 behave ourselves meekly and humbly, as the children of so great 
 and good a Father ; whatsoever He inflicts, not to murmur, nor 
 entertain a fretful thought of it. Besides the undutifulness, and 
 unseemliness of it, how vain is it ! What gain we by struggling 
 and casting up our hand to cast off the rod, but the more lashes ? 
 Our only way is, to kneel and fold under His hands, and kiss His 
 rod, and, even while He is smiting us, to be blessing Him, send- 
 ing up confessions of His righteousness, and goodness, and faith- 
 fulness, only entreating for the turning away of his wrath, though 
 it should be with the continuing of our affliction. That is here 
 the style of the Prophet's prayer, Correct me, O Lord, but not in 
 anger. And, according to this suit, even where troubles are 
 chastisements for sin, yet a child of God may find much sweet- 
 ness, reading much of God's love in so dealing with him, in not 
 suffering him to grow wanton and forget Him, as, in much ease, 
 even His own children sometimes do. And as they may find 
 
SELECTIONS FROM SERMONS. 429 
 
 much of God's love to them in sharp corrections, they may raise 
 and act much of their love to Him in often-repeated resignments 
 and submissions of themselves, and ready consenting to, yea, re- 
 joicing in His good pleasure, even in those things which to their 
 flesh and sense are most unpleasant. 
 
 In returning and rest ye shall be saved. 
 
 In leaving off the pains ye take in messages and journeys to 
 Egypt, in humbly and quietly composing yourselves to wait on Me, 
 and trust in Me ; submitting to My hand, in what I bring upon 
 you, and from the same hand, Mine alone, expecting deliverance 
 in due time. This does not bar the use of all lawful means, but 
 as it shuts out perplexing cares and turmoil even in those good 
 means, so it expressly forbids all intermeddling with all unwar- 
 ranted ways, such as God doth not direct us to, but rather dis- 
 suades us from. 
 
 And if this be the safest way, surely it is the sweetest, easiest 
 way. There cannot be anything easier than to be quiet and sit 
 still, to rest and trust, and so be safe and strong. And as it is in 
 this particular, so generally, it is in all the ways of God ; they are 
 the only easy, peaceable, sweet ways, with the least pains, and 
 the surest advantage. And the ways of disobedience, besides 
 what comes after, are, even for the present, more turbulent, labo- 
 rious, perplexed ways. What a hurry and pother are men put in 
 to serve their lusts, or their ambition, when, if they attain their 
 object, it does not quit the cost and the pains ; besides that of 
 their hopes mock them, and after long pursuit, they embrace a 
 shadow. Thus men woo their own vexation, and take a great 
 deal more pains to be miserable, than they would be put to, to 
 make them happy. What a pity to pay so dear for nothing, to 
 give their riches and treasures, and to be at pains too to carry 
 them to a people that shall not projit them (ct oleum et operam,) 
 both their expense and travel laid out to no purpose ! The volup- 
 tuous, or covetous, or ambitious, how do they project, and drudge, 
 and serve their wretched lusts, who when they have done one 
 piece of service, are still to begin another ! And what is the profit of 
 all, but shame and sorrow at last ? The humble, sober-minded 
 Christian saves all that pains, and hath his heart's desire in quiet- 
 ness and confidence.* His great desire and delight is, God ; and 
 by desiring and delighting, he hath Him. Psal. xxxvii. 4 : Delight 
 thou in the Lord, and He shall give thee thay heart's desire HIM- 
 SELF ; and then, surely, thou shalt have all. Any other thing 
 commit to Him, and He shall bring it to pass. 
 
 Strange ! men might have God at an easier rate than the poor- 
 est vanities they are hunting after, and yet they will not ; a full 
 
 * Vacat temperautia. Sed non habebunt requiem, qui bestiam adorant. 
 
430 LEIGHTON'S SELECT WORKS. 
 
 fountain of living waters is ready provided, yet they will be at 
 pains to hew out little cisterns, which, after all their pains, are but 
 broken cisterns and can hold no water. 
 
 I know not what men are doing, still at work, when they might 
 better sit still, troubling themselves and all about them, and can- 
 not well tell for what. Oh, the sweet peace of believing and 
 obeying God ! They truly conquer, sitting still : Scdendo vince- 
 bant. In all times, they are safe under the shadow of the Al- 
 mighty ) are strong in the Lord, and in the power of His might. 
 
 And ye would not, but said, No.] Thus men sometimes flatly 
 reject His counsels, and when they are not so gross as plainly to 
 speak it out, yet say so in doing so, and for good manAers' sake 
 will blanch it with reproaching the messengers ; will have it to be 
 not God's mind, but men's own fancy, a false vision ; will own 
 nothing for truth but what suits their humor and design. First, 
 they resolve on their course without acquainting God, ask not His 
 advice ; then, when He is pleased to give it by His messengers, 
 they reject it, not under that name, as God's advice, but- will not 
 have it pass for this, because it crosses their already-determined 
 course. If it favored that, then, no question, it were welcome 
 enough as His word. That is meant by those words, ver. 10: 
 JWiich say to the prophets, Prophecy not unto us right things ; 
 speak unto us smooth things, prophecy deceits. And so they 
 used Jeremiah long after, in this very point. Jer. xlii. 2. And 
 so they go on to take .their own course : No t but we willjlee upon 
 horses. 
 
 And this is the nature of carnal hearts ; they are generally in- 
 clined to rebel, and take away of their own, casting away the 
 counsels of God, as not suiting with the State, or with wit, or 
 points of honor. They find more feeling and real substance in 
 sensual things than in the promises of God : these seem airy, 
 unsure things to them ; therefore, they would still see apparent 
 means, and where these fail, think it but a fancy to rest on God. 
 They dare not trust Him so but as withal to do for themselves, 
 although nothing can be done but what he forbids, which 
 therefore cannot be done without giving up with Him, and 
 departing from their trust on Him. All this cleaves to us, and 
 much cause have we to suspect ourselves, when it is but doubtful 
 that there appears little or no evidence of God's counsel or good- 
 will to a business, but rather clear characters of His dislike, and 
 much of our own will, a stout, uncontrollable bent to it ; when we 
 are conscious to ourselves of this, that either we have not asked 
 advice of God at all, or very slightly, not being much upon our 
 knees with it ; or, possibly, in asking His advice, have brought 
 our answer with us, in our own breasts, the lying oracle that mak- 
 ing answer, and we consenting to delude ourselves, not kearken- 
 ing to anything that does not clink and sound to our purpose. 
 
 Our hearts are exceedingly deceitful, and particularly in this 
 
SELECTIONS FROM SERMONS. 431 
 
 point of withdrawing our trust from God and leaving off to follow 
 Him in His ways, to trust on the arm of flesh, on policy and 
 strength, and self-resolved undertakings, rather than on Him with- 
 out these. Evil men think that those who advise them to trust on 
 God are silly fellows, who know not what belongs to policy and 
 reasons of state. A fancied wisdom it is, that men are enamored 
 with, and look not to a higher wisdom, consider not God, that He 
 also is wise. Isa. xxxi. 2. There is, I think, in that word a tart 
 scorn of the folly of their seeming wisdom. Be it that you are 
 wits, yet you will not deny some wisdom to God : Yet He also is 
 wise. So they think not on His power neither ; therefore He puts 
 them in mind, (v. 3.) that the Egyptians are men. 
 
 Well, if you be resolved on that course, says God, then, know 
 mine too, that I am resolved upon : Therefore ye shall flee, shall 
 have fleeing enough : and if you be swift, they that pursue you 
 shall be swifter , and one shall serve to chase a thousand, the rebuke 
 the terror of one. This is the condition of the mightiest people 
 and the best appointed armies, when forsaken of God. There is 
 no strength nor courage, nor anything of worth in any of the crea- 
 tures, but as it is derived from God : it is dependent on Him in 
 the continuance and use of it. Why are thy valiant men swept 
 away 1 They stood not, because the Lord did drive them. Jer. 
 xlvi. 15. We have seen this, and the turn of it on both sides, 
 how men become a prey to any party, when the terror from God is 
 upon them. 
 
 Therefore, learn we to fear Him, to beware of all ways wherein 
 we may justly apprehend Him to be against us. Cleave to Him 
 and to His truth, when it is lowest, and when no human means of 
 help appear, then think you hear Him saying to you, Standstill, 
 and see the salvation of the Lord. 
 
 There is no language of men nor of angels fit to express the 
 graciousness of God's punishments and the threatening? of them ; 
 as if they were violently drawn and forced from Him, but mercy, 
 and the sweet promises thereof, naturally flowing from Him. 
 Thus here, He is forced to give up His people to their own coun- 
 sels, because they will not follow His advices. He entreats them 
 to be quiet, and let Him do for them ; but seeing they will not sit 
 still, and be safe at His direction, they must run their own course, 
 and fall in it. But it cannot pass so, they must not be quite given 
 over ; the Lord hath an interest in them which he will not lose. 
 They must, indeed, for a time eat the fruit of their own ways, 
 and that is not a season to shew them favor ; but the Lord will 
 wait, a better hope. He is resolved to shew them mercy, and will 
 find His own time for it : Therefore will HE wait, that He may 
 be gracious. 
 
 And this is He moved to, according to His gracious nature, by 
 the greatness of their distress and desolation. Though procured 
 
432 LEIGHTON'S SELECT WORKS. 
 
 by themselves, by their great, their inflexible stubbornness, yet 
 He pities to see them so left as a beacon on the top of a mountain, 
 and as an ensign on a hill. And therefore will the Lord wait. 
 Thus we have the proper arguings of free mercy, which otherwise, 
 to our narrow thoughts, may seem strange and somewhat inconse- 
 quent. Such a therefore as this, so unexpectedly changing the 
 strain, doth genuinely and sweetly follow upon the premises, when 
 free Jove is the medium ; that intervening in the midst, makes the 
 sweet turn. Your iniquities prevail to bring you low, and lengthen 
 out your calamities; therefore, I will let that have its course, and 
 will stay till my fit time come to do you good. Meanwhile I will 
 lie hid, and be as sitting still ; but when that time comes, I will 
 get up and shew myself. He will be exalted, that He may have 
 mercy on you ; for the Lord is a God of judgment. He is wise, 
 and just, and good, and knows His measures of afflicting His peo- 
 ple, His times and ways of delivering them, and of bringing de- 
 struction on his enemies, and will not slip this season ; and it 
 being so, this certainly follows, that they are blessed that wait on 
 him. 
 
 My hope is in Thee. 
 
 We are naturally irregular in our affections and notions, and 
 the only right ordering of them, is, by reducing them to conformi- 
 ty with the ways and thoughts of God, which keep an unalterable, 
 fixed course, as the heavens: the way, I say, to rectify our thoughts 
 is, to set them by His, as clocks and watches, which so readily go 
 wrong, too slow or too fast, are ordered by the sun, which keeps 
 its course. Oh ! that we were more careful to set and keep our 
 hearts in attendance on God, winding them up in meditation upon 
 Him, and conforming them in their motions and desires to His 
 disposal in all ; for all that concerns us, and for the times of all, 
 being quiet, yea, glad in this, which the Psalmist makes his joy, 
 My times are in Thy hand, O Lord. Psal. xxxi. 15. And surely, 
 that is the best. Were I to choose, they should be in no other 
 hands, neither mine own, nor any others. Alas ! what silly, poor 
 creatures are we ! How little do we know what is fit for us in 
 any kind, and still less what time is fit for any mercy to be bestow- 
 ed upon us ! When He withholds mercies or comforts for a sea- 
 son, it is but till the due season ; it is but to ripen them for us, 
 which we in childish hate would pluck green, when they would 
 be neither so sweet nor so wholesome. Therefore it is our wis- 
 dom and our peace, to resign all things into His hands, to have no 
 will nor desires, but only this, that we may still wait for Him. 
 All shall be well enough, if we but get rid of the vain hopes and 
 expectations of this world. None who indulge them are so well 
 but they are still waiting for somewhat further. Now amidst all 
 
SELECTIONS FROM SERMONS. 433 
 
 that, our soul may say with David, and speak it to God as known 
 to Him, that it is so indeed : And now, Lord, what wait 1 for ? 
 My hope is in Thee. My expectation or waiting, (the same word 
 that is here,) is all placed upon Thee. Is it so, brethren ? Are 
 our hearts gathered in from other things, to this attendance, while 
 the most about us are gaping for the wind ? Have we laid all up 
 in God, to desire and wait for Him, and pretend to nothing be- 
 side Him ? 
 
 I would do so, may a soul think, but can I hope that He will 
 look on me, and bestow Himself on such a one as I am ? To that 
 I say nothing but, look on His word. If thoti thinkest that war- 
 rant good enough, here it is for thee, that they are certainly bless- 
 ed that wait for Him. This is assurance enough. Never was 
 any one who waited for Him, miserable with disappointment. 
 Whosoever thou art that dost indeed desire Him, and desirest to 
 wait for Him, surely thou resolvest to do it in His ways, wherein 
 He is to be found, and wilt not willingly depart from these ; that 
 were foolishly to disappoint thyself, and not to be true to thine 
 own end. Therefore look to that ; do not keep company with any 
 sin. It may surprise thee sometimes as an enemy, but let it not 
 lodge with thee as a friend. 
 
 And mind this other thing, prescribe nothing to God. If thou 
 hast begun to wait, faint not, give not up, wait on still. It were 
 good reason, were it but upon little hope at length to find Him : 
 but since it is upon the unfailing assurance, that in the end thou 
 shalt obtain, what folly were it, to lose all for want of waiting a little 
 longer ! See Psal. xl. 1. In waiting I waited waited, and bet- 
 ter waited but all was over-paid : He did hear me. So Psal. 
 cxxx., I wait and wait until the morning. These two joined are all, 
 and may well go together, earnest desire, and patient attendance. 
 
 What is that to thee ? Follow thou me. 
 
 [A Sermon preached before the Lord Commissioner and the Parliament, 
 14th November, 1GG9.] 
 
 Of all that ever lived on earth, the most blessed was this hand- 
 ful and small company our Lord chose for his constant attendants, 
 to see his divine miracles, enjoy his sweetest company, and to 
 hear his divine doctrine. What a holy flarne of love must have 
 burned in their hearts, who were always so near the Sun of Right- 
 eousness ! It was indeed a sad hour, wherein that was eclipsed, 
 and the Lord of life lay dead in the grave. And what a deluge of 
 joy was in their hearts when he rose again ! And what a transport 
 was it when they saw him ascend, and a shining cloud kissing his 
 feet, and parting him from them ! In the interval, as he had risen 
 himself, so, he is raising them from their unbelief. St. Peter, not 
 content with a bare forsaking of his Lord, had also denied him. 
 37 
 
434 
 
 But he falls not a quarrelling, but speaks of love to him, and blows 
 up these sparks of love with this threefold question, Lovest thou 
 me 1 St.. Peter answers fervently, but most modestly, whereupon 
 his Lord gives him a service suitable to his love, Feed my sheep; 
 for which none are qualified but they that love him. But when 
 he grows bold to ask a question, he gets a grave check, and a holy 
 command, What is that to thee ? Follow thou me. This was a 
 transient stumbling in one who, but lately recovered of a great 
 disease, did not walk firmly. But it is the common track of 
 most, to wear out their days with impertinent inquiries. There is 
 a natural desire in men to know the things of others, and to neg- 
 lect their own, and to be more concerned about things to come, 
 than about things 'present. And this the great subject of conver- 
 sation. Even the weakest minds must descant upon all things ; 
 as if the weakest capacities could judge of the greatest matters, by 
 a strange levelling of understandings, more absurd and irrational 
 than that of fortunes ! Most men are beside themselves, never at 
 home, but always roving. It is true, a man may live in solitude to 
 little purpose, as Domitian catching flies in his closet. Many noisome 
 thoughts break in upon one when alone ; so that when one con- 
 verseth with himself, it had need be said, Vide ut sit cum hono viro. 
 A man alone shall be in worse company than are in all the world, 
 if he bring not into him better company than himself or all the 
 world, which is, the fellowship of God and the Holy Spirit. Yet 
 the matters of the Church seem to concern all, and so indeed they 
 do ; but every sober man must say, all truths are not alike clear 
 alike necessary, nor of alike concernment to every one. Chris 
 tians should keep within their line. Whether it be the will of our 
 Great Master, that the order that hath been so long in the Church 
 continue in it, or not, What is that to thce 1 It is certainly a 
 great error, to let our zeal run out from the excellent things of re 
 ligion, to matters which have little or no connexion with them 
 A man, though he err, if he do it calmly and meekly, may be a 
 better man than he who is stormy and furiously orthodox. Ou 
 business is to follow JESUS, and to trace his life upon earth, and to 
 wait his return in the clouds. Had I a strong voice, as it is the 
 weakest alive, yea, could I lift it up as a trumpet, I would sounr 
 a retreat from our unnatural contentions and irreligious strivings 
 for religion. Oh ! what are the things we fight for, compared to 
 the great things of God ? There must be a great abatement o 
 the inwards of religion, when it runs wholly to a scurf. God for 
 bid any should think, that except all be according to our mind, we 
 must break the bond of peace. If we have no kindness to our 
 brethren, yet, let us have pity on our mother, and not tear her 
 bowels. And, indeed, next to the grave and the silent shades o 
 death, a cottage in some wilderness is to be wished for, to mourn 
 for the pride and passion of mankind. How do the profane 
 
SELECTIONS FROM SERMONS. 435 
 
 wretches take advantage from our breaches ! But, if there be 
 such here, because of the weakness, folly, and passions of some 
 men, is it folly to follow Jesus ? Are some ridiculous, and for 
 that, will you turn religion into ridicule? If you do, it will at 
 least turn to a Sardonic laughter. Because we contend for a lit- 
 tle, is the whole an invention? Will the pillars be brangled, be- 
 cause of the swarms of flies that are about them ? 
 
 There is an Eternal Mind that made all things, that stretched 
 out the heavens, and formed the spirit of man within him. Let us 
 tremble before Him, and love the Lord Jesus. Our souls have 
 indelible characters of their own excellency and in them and deep 
 apprehensions of another state, wherein we shall receive according 
 to what we have done upon earth. Was not Jesus, the Son of 
 God, declared to be such by his miracles, but chiefly by his resur- 
 rection from the dead ? Hath there not been received and trans- 
 mitted to us, through all ages, many martyrs following him through 
 racks and fires, and their own blood, to his glory ? And shall we 
 throw off all these ? Better be the poorest, weakest, and most 
 distempered person upon earth, with the true fear of God, than 
 the greatest wit and highest mind in the world, if profane, or, 
 though not such, if void of any just or deep sense of the fear of 
 God, For a living dog is better than a dead lion. Some religious 
 persons are, perhaps, weak persons, yet, in all ages, there have 
 been greater nobles and more generous souls truly religious, than 
 ever were in the whole tribe of atheists and libertines. 
 
 Let us, therefore follow the holy Jesus. Our own concernments 
 concern us not, compared to this. What is that to thee ? may be 
 said of all things besides this. All the world is one great imper- 
 tinency to him who contemplates God and his Son Jesus. Great 
 things, coaches, furniture, or houses, concern the outward pomp 
 or state of the world, but not the necessities of life ; neither can 
 they give ease to him that is pinched with any one trouble. He 
 that hath twenty houses, lies but in one at once. He that hath 
 twenty dishes on his table, hath but one belly to fill. So it is, ad 
 supe.rvacua sudatur. All are uncertain : sudden storms fall on, 
 and riches fly away as a bird to heaven, and leave those who look 
 after them, sinking to hell in sorrow. 
 
 A Christian is solicitous about nothing. If he be raised higher, 
 it is that he desires not : if he fall down again, he is where he 
 was. A well-fixed mind, though the world should crack about 
 him, shall be in quiet. But when we come to be stretched on our 
 death-bed, things will have another visage. It will pull the rich 
 from his treasure, strip the great of his robes and glory, and snatch 
 the amorous gallant from his fair, beloved mistress, and from all 
 we either have or grasp at. Only sin will stick fast and follow us. 
 Those black troops will clap fatal arrests on us, and deliver us over 
 to the jailor. Are these contrivances, or the dark dreams of mel- 
 
436 
 
 ancholy ? All the sublimities of holiness may be arrived at, by 
 the deep and profound belief of these things. Let us, therefore, 
 ask, Have we walked thus, and dressed our soul by this pattern 1 
 But this hath a nearer aspect to pastors, who should be copies 
 of the fair original, and second patterns, who follow nearer Christ. 
 They should be imitating him in humility, meekness, and con- 
 tempt of the world, and particularly, in affection to souls, feeding 
 the flock of God. Should we spare labor when he spared not his 
 own blood ? How precious must the sheep be, who were bought 
 at so high a rate as the blood of God ! Oh, for more of this di- 
 vine and evangelic heat, instead of our distempered heat. This is 
 the substance of religion, to imitate Him whom we worship. Can 
 there be a higher or nobler design in the world, than to be God- 
 like, and like Jesus Christ ? He became like us, that we might 
 be more like Him. He took our nature upon Him that He might 
 transfuse his into us. His life was a track of doing good, and suf- 
 fering ill. He spent the days in preaching and healing, and often 
 the nights in prayers. He was holy, harmless, and undefiled, and 
 separate from sinners. How then can heirs of wrath follow the 
 Lamb of God, that taketh away the sins of the world ? Humility, 
 meekness, and charity were the darling virtues of Christ. He 
 came to expiate and to extirpate our pride ; and when that Majesty 
 did so humble himself, shall a worm swell t No grace can be 
 where the mind is so swelled with this airy tumor. He was meek, 
 and reviled not again ; nor did he vent his anger, though he met 
 with the oreatest injuries. The rack of his cross could make him 
 confess n'o anger against those who were draining him of his life 
 and blood : all he did was to pray for them. Charity was so dear 
 to him, that he recommended it as the characteristic by which all 
 might know his disciples, if they loved one another, But alas ! by 
 this may all know we are not his disciples, because we hate one 
 another. But that we may imitate him in his life, we must run 
 the back-trade, and begin with his death, and must die without 
 him. Love is a death. He that loves, is gone and lost in God, 
 and can esteem or take pleasure in nothing besides Him. When 
 the bitter cup of the Father's wrath was presented to our Lord, 
 one drop of this elixir of love and union to the Father's will, sweet- 
 ened it so, that he drank it over without more complaining. This 
 death of Jesus mystically acted in us, must strike down all things 
 else, arid he must become our all. Oh, that we would resolve to 
 live to Him that died, and to be only His, and humbly to follow 
 the crucified Jesus ! All else will be quickly gone. How soon 
 will the shadows that now amuse us, and please our eyes, fly away \ 
 
 My Son, give me thy Heart, 
 
 He accounts not nor accepts of anything we can offer Him, if 
 we give not the heart with it ; and He will have none of tha. t 
 
SELECTIONS FROM SERMONS. 437 
 
 neither, unless He have it all. And it is a poor all, when we 
 have given it, for the great God to accept of. If one of us had 
 the affection of a hundred, yea, of all the men in the world, yet 
 could he not love God in a measure answerable to His full worth 
 and goodness. All the glorified spirits, angels, and men, that 
 are or shall be, in their perfections, loving Him with the utmost 
 extent of their souls, do not altogether make up so much love as 
 He deserves. Yet He is pleased to require our heart, and the 
 love we have to bestow on Him ; and though it is infinitely due 
 of debt, yet He will take it as a gift : My son give me thy heart. 
 Prov. xxiii. 26. 
 
 Therefore, the soul that begins to offer itself to Him, although 
 overwhelmed with the sense of its own unworthiness and the 
 meanness of its love, yet may say, Lord, I am ashamed of this 
 gift I bring Thee, yet, because Thou callest for it, such as it is, 
 here it is ; the heart and all the love I have, I offer unto Thee, 
 and had I ten thousand times more, it should all be Thine. As 
 much as I can, I love Thee, and I desire to be able to love Thee 
 more. Although I am unworthy to be admitted to love, yet, thou 
 art most worthy to be loved by me, and besides, Thou dost allow, 
 yea, commandest me to love Thee. My loving of Thee adds 
 nothing to Thee, but it makes me happy ; and though it be true, 
 the love and the heart I offer Thee is infinitely too little for Thee, 
 yet there is nothing besides Thee, enough for it. 
 
 In their affliction they will seek me early. 
 
 It had been early, in a wiser sense, to have sought to Him for 
 a reconcilement before the affliction ; but here it expresses a most 
 diligent seeking, according to the original word : for things that 
 men are earnest upon, they will be early stirring to set about. For 
 besides that it is a certain prophecy of what was to come to pass 
 in this people, it hath in it this general truth, with which it agrees; 
 to wit, the moral fitness of great affliction to work this diligent 
 seeking of God, before neglected, and acknowledgment of sin before 
 unfelt ; which is expressed in the former clause. Together with 
 seeking His face, there must be the sense and acknowledgment 
 of sin. There is no returning to Him, but from it. In following 
 sin, we depart from God, and by forsaking it, we return to Him. 
 These are inseparable ; they are but one motion. It was their 
 sin made Him leave them, and go to His place ; and therefore it 
 were in vain to seek Him, retaining it, for that would drive Him 
 further from them. 
 
 Now affliction is apt to bring men to this ; such, I mean, as have 
 
 any knowledge of God. Although they be not converted, yet, it 
 
 works them to a temporary fit of returning and seeking God, 
 
 such as they are capable of. And those make up the greatest 
 
 *37 
 
438 LEIGHTO]\ A 's SELECT WORKS. 
 
 part in the public humblings of a nation, or any multitude of peo- 
 ple, having most of them no more heat of devotion and desire of 
 God, than the fit of present affliction works ; and therefore, when 
 that ceases, they have done likewise with their repentance and 
 regard of God. Being stirred only by that outward principle, 
 they act no longer that way, than while they are acted by it. Wa- 
 ter will be very hot, yea, boil and make a noise, when it is upon 
 the fire ; but set it off, and it returns within a while, to its natural 
 coldness. Thus it was often with the same people, See Psalm 
 Ixxviii. And there are still daily too many instances of it. Yet 
 the Lord, to shew how much regard He hath to repentance, lets 
 not the very semblance of it go to loss. He is pleased, for the 
 repressing of sin, and the purging of His Church of gross and 
 scandalous profaneness, to make use of public afflictions to work 
 in many even this kind ol repentance, and to answer this repen- 
 tance with removal of the affliction that wrought it. With God's 
 own children, this method holds in a way peculiar to them. They 
 may, indeed, as well as others, sometimes stand in need of the rod 
 for their bettering, and it may work it, but there is this difference ; 
 their grief for sin^ and seeking after God, do not wholly depend 
 on the lash ; they are constant in these things, as having a living 
 principle within them; whence they shew in all estates, that sin 
 is to them the greatest grief, and the favor of God the greatest 
 good. 
 
 The Hiding of God's Face. 
 
 It is true, that the outward distresses of the Church and people 
 of God are sometimes expressed by the hiding of His face from 
 them, and so it is a part of what he means here ; but it is not all 
 the sense of it any where, but it is a word of their affliction, car- 
 rying a reflection upon their sin that provoked the Lord to afflict 
 them, and so, implies His just anger kindled by these provoca- 
 tions. And it hath usually the ingredients of spiritual judgments 
 under it, either the depriving them of God's ordinances in their 
 use, or of the power and efficacy of them, (as was at this time, 
 we see, the Prophet's complaint,) and possibly, a great measure 
 of that heavy judgment upon the people, of blindness of mind and 
 hardness of heart, a stupid senselessness under their calamities, 
 which is one of the most certain and the saddest signs of their 
 continuance. And this is the Prophet's meaning in this place. 
 For without these, or something like them, a church may be in 
 real affliction, and yet, not under the eclipse of God's face for all 
 that. Yea, possibly it may shine clearer on the Church in a time 
 of outward trouble, than in the midst of peaceable and prosperous 
 days : as the moon, when it is dark towards the earth, then the 
 half that is towards heaven is all luminous, and, on the contrary, 
 
SELECTIONS FROM SERMONS, 439 
 
 when it is the full to our view, it is dark heavenward. We see it 
 in the common instance of the primitive times, how the gold 
 shined in the furnace, how holiness and purity of religion flour- 
 ished and spread in the midst of persecutions, and zeal for God 
 burnt brighter than the fires that were kindled against it, and 
 triumphed over them ; and soon after they were put out, how it 
 began to cool and abate, and the purity of religion insensibly died 
 into numbers of superstitious and gaudy devices; and the Church 
 grew downwards, outwardly more pompous, but lost as much for 
 that of integrity of doctrine and worship. And therefore, in the 
 twelfth chapter of Revelations, there is a woman clothed with the 
 sun, ana the moon under her feet, as full of heavenly ornaments as 
 she is destitute of, and withal despises, those of the earth. And 
 look, again, to the eighteenth chapter, and see a woman clothed 
 in purple, and decked with gold and precious stones, and a golden 
 cup in her hand, but herself, under all these dressings, a harlot, 
 and her golden cup full of abominable filthiness. So, then, doubt- 
 less, the hiding of God's face from His Church, is something be- 
 yond her outward lowness and affliction, and greater and heavier 
 than that ; the withdrawing of His presence, and His not appear- 
 ing for their deliverance out of trouble, and their spiritual comfort 
 and benefit under it. 
 
 1st. Now, as that is put for the top of all distresses, we should 
 esteem it so. But in reference to ourselves, and to the Church 
 of God, T am afraid a great part of us do not know what it is to 
 have this light. If we did, there needed no more urging it : itself 
 would persuade us enough to prize it, and to fear the loss of it. 
 The soul that knows the sweetness of His presence and His face 
 shining on it, will account no place nor condition hard, providing 
 it may be refreshed with that : as the saints have been in caves 
 and dungeons enjoying more of that light in those times, when 
 other comforts have been abridged. Then they have had a beam 
 from Heaven into their souls in their darkest dungeon, far more 
 worth than the light of the sun and all the advantages the world 
 can afford. That Rabbin who lived twelve years in a dungeon 
 in Francis's time, called a book he wrote, The Polar Splendor ; 
 implying that he had then seen most intellectual light when he 
 had seen least sensible light. And thus it is with many Chris- 
 tians, in the darkness of distress ; if they seek after this light, 
 they may blame themselves and their own neglect if they find not 
 somewhat of this truth. On the other hand, to a spiritual mind, 
 this hiding of God's face will damp and distress the pleasantest 
 outward condition which can be allotted him. It was in the midst 
 of David's prosperity, enough to unseason all : Thou didst hide 
 Thy face, and I was troubled. Psal. xxx. 7. 
 
 Now. if we would have the Lord, to whom believing souls are 
 married in truth and righteousness, to look pleasantly on us, our 
 
440 LEIGHTON'S SELECT WORKS. 
 
 
 great ambition should be, to walk in all well pleasing unto Him, 
 and to seek of Himself those ornaments and that spiritual beauty 
 which may make us lovely in his eyes ; as a faithful wife decked 
 herself only for her husband. For all these inferior things are 
 but figures of that mysterious life of grace which the sou! hath 
 from God, and by which it lives in Him. There are some singu- 
 lar largesses and outlets of spiritual joy which God gives not to 
 every Christian, nor to any at all times. These we speak not of. 
 But if we would enjoy more abiding influences of His love, and 
 find Kim accepting of our services at our hands, and measuring 
 His graces to us, coming to us, and giving us access to come to 
 Him, putting a life and blessing into His ordinances, though with 
 different degrees at divers times : then our care should be, to 
 entertain this friendship and correspondence diligently, to watch 
 over our hearts and ways, that we may admit of nothing that may 
 disturb or interrupt it, and to be jealous of the least abatement ; 
 to search and find out the cause of it without delay. And if we 
 do thus, we shall undoubtedly find the Lord willing to converse 
 and dwell with us ; and though He give us lower measures of 
 comfort and graces than others get, they shall be so much as will 
 enable us to go on in our journey. Above all, study humility. 
 The High Lord loves to give Himself and His society most to 
 the lowly heart. Trust not at all to thyself, nor to anything below 
 Him. Lay all thy confidence upon His power and goodness. Ye 
 see here, that it was the multitude of sins that eclipsed His face 
 from His own people, the house of Jacob; as He tells them by 
 this Prophet, chap. lix. 1. It was particularly their distrust of 
 God, and running to other helps beside Him. Ever, the more he 
 is in thy esteem, the more thou shalt have of Him ; and the more 
 thcu believest His all-sufficiency, the more thou shalt find it and 
 know it in thine own experience. Yea, it may be that when His 
 face is hid from the Church, in respect of public distress and 
 desertion, yet, it may even then shine bright upon a soul that 
 secretly cleaveth to Him and delights in Him. So here, the 
 Prophet says not that He hides His face from me, but, from the 
 House of Jacob. 
 
 ***** 
 
 The two wheels of the soul are, desire and hope. Difficulty 
 sets an edge upon desire ; and the appearance of obtaining up- 
 holds hope. And both these are in the words the prophet here 
 uses for his waiting and expecting; for they import an earnest 
 desire, and yet a patient attending upon the issue. Look to that 
 of David, Psal. cxxx. 6 : / wait for Thee, more than they that 
 wait for the morni?tg, that watch until the morning, as some 
 render it ; in the cold night that watch. The thing the pilot 
 waits for, is not a private good to himself, for that could not stand 
 a counterbalance to the evil he is sensible of. The Lord's hiding 
 
 
SELECTIONS FROM SERMONS. 441 
 
 His face from the house of Jacob, was that which troubled him, 
 and his waiting was answerable, for the return of that light lo the 
 house of Jacob. Grieved that the Lord should absent Himself 
 from His peop'.e, he looks back upon God's frequent appearings 
 and shewing of His face to Jacob, by such visions as gave lustre 
 and glory to the place. See Hosea xii. 9. We found Him in 
 Bethel, there He spake with us, even us who have interest in these 
 gracious appearances. And there it is urged for a ground of 
 hope and waiting and calling on God. Now, for the face of God 
 to be hid from those who were the posterity of Jacob and God's 
 own peculiar people, was a sad thought to the prophet, who stays 
 himself with this, that the Lord God had made known to him His 
 purpose of returning and restoring the house of Jacob, and upon 
 this he resolves to believe, and to rely upon God's word for it : / 
 will wait. 
 
 Hoping, waiting, and believing, are taken indifferently in the 
 Scriptures, and all the difference is only in relation to time. Faith 
 believes the present word, and hope looks out for the after-accom- 
 plishment ; and the patient waiting for it, results from both. So 
 they are but the actings of the same faith in a different notion, 
 and they are indeed the test of faith. Our hearts are naturally of 
 another temper than to take the Lord's word and repose upon it, 
 and, when it is deferred, yea, and cross appearances come ia 
 betwixt, yet, still firmly to believe and patiently to wait for the 
 accomplishment. We are of a childish humor. That which we 
 laugh at in children, in little things, such as their minds are set 
 on, we may be sorry for in ourselves as a greater folly, being in 
 greater affairs. We are all in haste, and would have things come 
 as fast as our fancying; and upon the delay of these mercies we 
 look for, are almost ready to give over. That which brake forth 
 from that wicked king's mouth, the seed of it is in all our hearts, 
 when things appear worse and worse : This evil is from the Lord; 
 lohy should I wait for him any longer? 2 Kings vi. 23. It is 
 strange, in court suits and other business of a like nature, how 
 long a man will wait upon another, and think all is well if he 
 speed at last ; and yet, how briskly we deal with God if He an- 
 swers not at the first ! 
 
 But faith teaches us (so to speak) spiritual civility, good man- 
 ners towards God ; it lets the soul see His greatness, and goodness, 
 and truth, and persuades us to wait on him, and not to weary in 
 waiting; to wait patiently, as it is Psal. xl. 1. Faith composes 
 the mind, cures that light, fickle hastiness which is naturally in 
 us. He that believeth shall not make haste, says the same Prophet, 
 Isa. xxviii. 16. And is it not good reason that we wait for Him ? 
 Is He not wise enough to choose the fittest times for His own 
 purposes 1 Well may we wait till He be gracious to us, for He 
 waits to be gracious to us. Isa, xxx. 18, He is not slack, but 
 
442 LEIGHTON'S SELECT WORKS. 
 
 is staying only for the due season; His love is waiting for the 
 time that His wisdom hath appointed. And, to express His affec- 
 tion in our terms, He is longing for that time, as well as we are. 
 For the same word is there used for His waiting, that both here 
 and in that verse is used for ours, and it signifies an earnest wait' 
 ing or breathing for that thing we wait for ; and, therefore, since 
 He waits and longs, our waiting is in a happy conformity to Him. 
 And thus, with good reason it is concluded, They are blessed that 
 wait for him. Thus there is a word very answerable, Hab. ii. 3 : 
 The vision is for an appointed time, we read, At the end it shall 
 speak, but it may be rendered, It breatheth toioards the end; 
 runs, as it were, so fast that it panteth. The same word is used, 
 Cant, ii., for the rising of the morning. 
 
 By fretting impatience, there is nothing gained but needless 
 desire. It advances not our business, but perplexes us to no pur- 
 pose. And, on the other hand, patient waiting loses not a mo- 
 ment, but attains its end in the very due time determined ; and 
 hath this advantage in the mean time, that it puts the nwrid into 
 a temper of peace arid contentedness, which a man may act and 
 profess to others, but cannot truly have within himself without faith. 
 Isa. xxvi. 3 : Thou wilt keep him in perfect peace, whose mind is 
 stayed on Thee, because he trusteth in Thee. This waiting is 
 always answered ; never marked with disappointment, as is the 
 ordinary custom of other hopes. Therefore, that which the 
 Prophet hath, He that believeth shall not make haste, the Apostle 
 Peter renders, shall not be ashamed, I Pet. ii. 6. Though he 
 hasten not, but wait, and wait long, yet, his waiting shall not 
 shame him ; none shall have matter to laugh at him for it, for his 
 waiting shall be repaid with success, his hope shall be accom- 
 plished. Whereas, any other expectations make men ridiculous, 
 and expose them to scorn, in that they look often for most con- 
 tentment in those things that deceive them. The brooks that 
 grow dry in summer, are an emblem of worldly hopes. Thus, 
 Job. vi. 19 : The troops of Tema looked, the companies of Sheba 
 waited for them. They were confounded because they had hoped; 
 they came thither and were ashamed. But this waiting on the 
 Lord, never yet deluded any. / waited patiently for the Lord, 
 says the Psalmist, and He inclined to me, and heard my cry. Psal. 
 xl. 1. Then he makes his experience a common good ; draws it 
 to a general conclusion, v. 4 : Blessed is the man that makcth the 
 Lord his trust. 
 
 The Fear of Death. 
 
 It is appointed unto all men once to die, and after that to come, 
 to judgment, saith the author of the Epistle to the Hebrews. Two 
 sad necessities to sinful man. This last, nature's light discovers 
 
 
SELECTIONS FROM SERMONS. 443 
 
 not ; but the other, though it be seldom deep in our thoughts, is 
 almost always before our eyes ; and though few seriously remem- 
 ber it, yet none can be ignorant of it. Against this known and 
 universal evil, the chief of heathen moralists, the stoics, have much 
 endeavored to arm themselves. And others have bent the strength 
 of their wits to master the fear of death, and have made themselves, 
 and some of their hearers, conquerors in imagination: but when 
 the king of terrors really appeared, he dashed their stout resolu- 
 tions, and turned all their big words and looks into appalment. 
 
 And the truth is, there are no reasonings in the world able to 
 argue a man into a willingness to part with a present being, with- 
 out some hopes, at least, of one more happy ; nor will any content- 
 edly dislodge, though they dwell never so meanly, except upon 
 terms of changing for the better. 
 
 The Christian, then, (not the nominal Christian, but he who is 
 truly such,) is the only man that can look death immediately in 
 the face ; for he knows assuredly that he shall remove to a house 
 not made with hands, eternal in the heavens. 
 
 Duties of Ministers. 
 
 1. Piety. 2. Prudence. 3. Fidelity. 4. Magnanimity. 
 
 Piety, in two steps or degrees : first, to look they be friends 
 with God ; secondly, to labor to be inward with Him. 
 
 [1.] They are to look that they be friends with God. For it 
 no way suits that they be ambassadors for reconciliation, who are 
 not themselves reconciled ; it is certain, such will move both 
 coldly and successlessly in the work. What He can do extraor- 
 dinarily who doth always what He wills in heaven and earth, we 
 question not. He can convey grace by those to w.hom He gives 
 none. He can cause them to carry this treasure, and have no 
 share in it ; carry the letter and not know what is in it ; and 
 make them, so to speak, equivocal causes of conversion. 
 
 But, usually, He converts those whom He makes the happy 
 strengthmcrs of their brethren^ Luke xxii. 32. We think, that 
 they who savingly know not Christ, should not be fit to make 
 other men acquainted with him. He who can tell men what God 
 has done for his soul, is the likeliest to bring their souls to God. 
 Hardly can he speak to the heart, who speaks not from it. Si vis 
 me fare, &c. Before the cock crows to others, he claps his 
 wings, and rouses up himself. How can a frozen-hearted crea- 
 ture warm his hearers' hearts, and enkindle them with the love of 
 God ? But he whom the love of Christ constrains, his lively re- 
 commendations of Christ, and speeches of love, shall sweetly 
 constrain others to love him. Above all loves, it is most true of 
 this, that none can speak sensibly of it, but they that have felt it. 
 Our most requisite pulpit-orators, yea, speak they with the tongues 
 
444 LEIGHTON'S SELECT WORKS. 
 
 of men and angels, without the experience of this love, are no fit 
 ambassadors for Christ, for his embassy is a love-treaty. Such 
 men are but sounding brass, and tinkling cymbals. The sublim- 
 est and best contrived of their discourses, glow-worm like, or as 
 those foolish fires, may have some light with them, heat they have 
 none. When a man speaks of reconciliation and happiness, as if 
 he had some interest therein himself, when his words are anima- 
 ted with affection, as he is* like to beget some affection where 
 there is none, so, a pious hearer that is already gained to Christ, 
 finds the embassy drawing him effectually nearer Heaven : blow- 
 ing that Divine fire that is within him, and causing it to mount 
 upwards. As in water, face ansivcreth to face, so doth the heart 
 of man to man, saith the wise man, Prov. xxvii. 19. There is a 
 certain peculiar sympathy and sweet correspondence betwixt souls 
 that lodge the same spirit. Those that are united to the same 
 Head, Christ, by reconciliation, find their hearts agreed, and they 
 relish the discourses one of another. Thus important is it every 
 way, both for the begetting and for the strengthening of grace, 
 that the ambassador thereof be a reconciled person. 
 
 [2.] As he must look that* he be friends with God, so, second- 
 ly, he must labor also to be inward with God. For though the 
 embassy be the same, in great part, in the mouths of all God's 
 ambassadors, yet, there is a world of mysterious particulars con- 
 tained in it, and they meet with many intricate pieces in their par- 
 ticular treaties with men's consciences. And in these, know 
 they the will of the king, their master, more or less clearly, ac- 
 cording as they are more or less intimate with Him. How knew 
 divine Moses so much of the Lord's will, but by much converse 
 with Him 1 
 
 These ambassadors, to the end that they may do so, must labor 
 for integrity. His secret is with the righteous. For humility. 
 He is familiar indeed with the lowly ; He takes up house with 
 them : With such a one will I dwell, saith the Lord. God's 
 choice acquaintance are humble men. For the spirit of meek- 
 ness. He whom we named was eminent in this, and so, in fa- 
 miliarity with God. Christ singularly loves the meek and lowly, 
 they are so like himself. One thing they must mainly take heed 
 of, if they aspire to a holy familiarity with God ; earthly-minded- 
 ness. If no servant of the god of mammon can serve this God 
 in point of common service, how much less can he be fit for an 
 eminent employment, as an embassy, and enjoy the intimacy re- 
 quisite for that employment 1 These messengers should come 
 near the life of angels, always beholding the face of the Father 
 of lights. But if their affections be engaged to the world, their 
 faces will still be that way. Fly high they may, sometimes, in 
 some speculations of their own ; but, like the eagle, for all their 
 soaring, their eye will still be upon some prey, some carrion here 
 
SELECTIONS FROM SERMONS. 445 
 
 below. Upright, meek, humble, and heavenly minds, then, must 
 the ambassadors of this great King have, and so obtain His inti- 
 macy, mounting upon those wings of prayer and meditation, and 
 having the eye of faith upwards. Thus shall they learn more of 
 His choice mysteries in one hour, than by many days poring upon 
 casuists and schoolmen, and such like. This ought to be done, I 
 confess ; but above all, the other must not be omitted. Their 
 chief study should be, that of their commission, the holy Scrip- 
 tures. The way to speak skilfully from God, is often to hear Him 
 speak. Tke Lord God hath given me the tongue of the learned, 
 saith the evangelic prophet, (chiefly intending Christ,) to speak a 
 word in season to the weary. Ay, that is the learnedest tongue 
 when all is done. But how ? He icakencth me morning by morn- 
 ing ; he wakcneth mine ear to hear as the learned. Isa. 1. 4. 
 
 Thus we see how these ambassadors have need to be friends, 
 and intimate friends with their Lord. For if they be much with 
 God in the mount, their returns to men will be with brightness in 
 their faces, and the law in their hand ; their lives and their doc- 
 trines shall be heavenly. 
 
 2. T-he second requisite of these ambassadors is, Prudence, or 
 dexterity to manage their Master's business. Wise princes and 
 states, in choosing their ambassadors, above all other kinds of 
 learning, have respect to practical abilities ; and they that can 
 best read the several geniuses and dispositions of several nations 
 and particular men, and accordingly know how to treat with every 
 one according to their temper, to speak to them in their own lan- 
 guage, are judged the fittest men for that employment. Great is 
 the diversity of humors among men : some are timorous, some 
 rash, seme avaricious, some ambitious, some slow and leaden, 
 others precipitant and mercurial, and many other varieties. Now, 
 to know how to deal with each of these in their own kind, for the 
 advancement of his master's business, is a special discretion in 
 an ambassador. And those ambassadors we speak of, had as 
 much need of it as any : they have men of all, both outward and 
 inward differences, to deal with, and the same men so different 
 from themselves at divers times, that they are hardly the same; 
 some ignorant, others learned, some weak, others strong, some 
 secure with false presumptions, others tormented with false fears. 
 And much prudent consideration of those differences, and accom- 
 modating themselves thereunto in the matter and manner of their 
 discourses, is very expedient in their treaties. Of some have 
 compassion, plucking them out of the fire, making a difference. 
 Jude xxii. What other is St. Paul's becoming all things to all 
 men, that he might win some ? 1 Cor. ix. 22. And this policy is 
 far different from temporising, and compliance with evil, which in 
 no case can be tolerated in these ambassadors, for that is disad- 
 vantageous to their business : it may be the way of their own pro- 
 
446 LEIGHTON'S SELECT WORKS. 
 
 motion, but it is not the way to advance their Master's kingdom, 
 which end should be the square of all their contrivances, and 
 with it nothing will suit but what is upright. A kind of guile 
 they may use, but it must carry their King's impress ; it must be 
 a holy guile ; and such, the ministers of the Gospel not only may, 
 but ought to study. Fishers of men they are, and why may they 
 not use certain baits, and diversity of them 1 But as their catch- 
 ing is not destructive, but saving, so must all their baits be. 
 They must quarter dove-like simplicity and serpentine wisdom 
 together, as he commanded them, who sent them on this embassy. 
 3. Their third duty is Fidelity; and that both in the matter of 
 their embassy, and in the manner of delivering it. In the mat- 
 ter they must look to their commission, and declare the whole 
 counsel of God, not adding nor abating anything. We know how 
 heinously kings take the presumption of their ambassadors in this 
 kind ; though reason be pretended, and perhaps justly, yet, even 
 they account obedience better than sacrifice : yea, some of them 
 have been so precise and tender of their prerogative, that they 
 have preferred a damageable affront to their commands, before a 
 profitable breach of them. And above all kings, this King who 
 is above them all, hath good reason to be punctual in this ; for 
 princes instructions may be imperfect, and as things may fall out, 
 prejudicial to their purpose, but His are most complete, and al- 
 ways so suitable to His end, that they cannot be bettered. The 
 matter, then, of this embassy is unalterable : in that, these am- 
 bassadors must be faithful. Faithful, also, in the manner of de- 
 livering it; with singleness and diligence. [1.] With singleness, 
 free from by-respects, not seeking their own honor or advantage, 
 but their Master's ; abasing themselves where need is, that he 
 may be magnified; never hazarding the least part of His rights 
 for the greatest benefit that could accrue to themselves. The 
 treachery of an ambassador is of all the most intolerable ; to de- 
 ceive under trust. If any who bear the name of God's legates, 
 think to deceive Him, they deceive themselves ; He cannot be 
 mocked. They must all appear before His judgment seat, and 
 be unveiled before men and angels. Knowing, therefore, the ter- 
 rors of the Lord, let them go about His work with candor and 
 singleness of heart. And [2.] with diligence. He that is dili- 
 gent in his work, shall stand before princes, saith the wise prince. 
 Prov. xxii. 29. The great Prince of Peace shall admit those to 
 stand eminently before him, who are diligent in his embassy of 
 peace. Such are they who make it their meat and their drink, as 
 Christ himself did, who accept all occasions, yea, seek and make 
 occasions, to treat with men for God. That oracle-like preach- 
 ing of one sermon or two in a year, is far from this sedulity and 
 instancy in treating, which are requisite in God's ambassadors. 
 The prince of darkness hath more industrious agents than so : 
 
SELECTIONS FROM SERMONS. 447 
 
 they compass sea and land to make a proselyte ; they hold to it, 
 and are content to lose many a labor, that some one may prosper. 
 
 And this may meet with the discontent that some ministers 
 take at their great pains and little success. We see, Satan's 
 ministers can comport with this. Since it is no just exception 
 against God's work, still be in thy business, and refer the issue to 
 thy Master. Wait on God, and do good, saith the royal Psalmist. 
 Psalm xxxvii. 3. Sow thy seed in the morning, and in the even- 
 ing withhold not thy hand; for thou knowest not which will pros- 
 per, sdith the wise son. Eccl. xi. 6. As the moralist speaks of 
 benefits, a man must lose many words among the people, that 
 some one may not be lost. / am all things to all, saith our Apos- 
 tle, that I may gain some. 1 Cor. ix. 20. And though in contin- 
 uing diligent, thy diligence should still continue fruitless to oth- 
 ers, to thee it shall not be so. Thy God is a discreet Lord : as 
 He hath not put events into thy hand, He will not exact them at 
 thy hands. Thou art to be accountable for planting and watering, 
 but not for the increase. Be not wanting in thy task, and thou 
 shalt not want thy recompense. Shouldest thou be forced to say 
 with the Prophet, / have labored in vain, and spent my strength, 
 for nought, in regard of success, yet, if thou hast labored, so la- 
 bored as to spend thy strength in that service, thou must add with 
 him, Yet surely my judgment is with the Lord, and my work with 
 my God. Isa. xlix. 4. 
 
 4. The last duty recommendable to these ambassadors, is Mag- 
 nanimity, which is no less needful than the preceding. Many a 
 difficulty and discouragement is to be encountered in this service, 
 and, which is worse, some temptations of prosperity and advance- 
 ment. If you persist to plead freely for your Master, you shall be 
 the very mark of the world's enmity. What mischief is there, 
 that Christ hath not foretold his disciples to expect at their hands? 
 For Christ circumvents no man to his service; he tells them what 
 they shall meet with : They shall prosecute you through their 
 courts, ecclesiastical and civil ; deliver you up to councils, and 
 scourge you in their synagogues, and accuse before governors and 
 kings ; (Matt. x. 17.) yea, they shall think they do God good ser- 
 vice when they kill you. His own ambassadors. Many mountains 
 are to be climbed in going this embassy, and the rage of many a 
 tempest to be endured, His animis opus est, et ptctore Jirmo. 
 Courage, then, ambassadors of the Most High! See if you can 
 rise above the world, and tread upon her frownings with the one 
 foot, and her deceitful smilings with the other. Slight her prof- 
 fers, and contemn likewise her contempts. There is honor enough 
 in the employment, to cause you to answer all oppositions with 
 disdain. Let it be as impossible to turn you aside from your in- 
 tegrity, as the sun from its course. For that message which you 
 carry, shall be glorious in the end : it shall conquer all opposite 
 
448 LEIGH-TON'S SELECT WORKS. 
 
 powers. When you seem exposed in your voyage to the fury of 
 winds and waves, remember what you carry. Ccesarem vehis, et 
 fortunom ejus, as he said ; it cannot suffer shipwreck. Let no 
 sufferings dismay you. For a generous ambassador will always 
 account it far more honorable to suffer the worst things for doing 
 the best service he can to his master, than to enjoy the world's 
 best rewards for the least point of disloyalty. And if ever Master 
 was worthy the suffering for, yours is. Happy are you when they 
 persecute you for his sake, as himself hath told, Matt. v. 10. There 
 are honorable examples to look back to 80 persecuted they the 
 prophets ; and a precious recompense to look forward to Great is 
 your reward in heaven. Our blessed Redeemer refused no hard- 
 ships for the working out of this peace, which is your embassy. 
 He knew what entertainment did abide him in the world, what 
 contempts would be put upon him by mankind which he came to 
 redeem ; he knew of the full cup of his Father's wrath, that he 
 was to drink for them ; yet, resolution arising from love, climbed 
 over all these mountains, and happily conquering all these diffi- 
 culties, attained the desired end. Worthy ambassadors, follow 
 this generous Leader in promulgating the peace he hath purchas- 
 ed. Tread his steps who endured the cross and despised the shame, 
 and your journey's end shall be suitable to his who is set down at 
 the right hand of the Father. Heb. xii. 2. Well did St. Paul 
 study this copy when he said, 1 know that bonds abide me every 
 where; but I care for none of these things, so that I may finish 
 my course with joy. Acts xx. 24. The looking over to that great 
 end, is the great means of surmounting the hardest things that 
 intervene. The eyeing of that much, will make an undaunted 
 ambassador. And that this lesson of courage is very pertinent for 
 them, will appear by Christ's own urging it upon'the first legates 
 he sent out, when he dwelt here below : Fear not, saith he, them 
 that can kill the body, Sfc. Matt. x. 28 ; where, methinks, he 
 propounds, as the chief incentive of courage to these ambassadors, 
 the joint consideration of those to whom they are sent, and of Him 
 who sends them. For, seriously considered, it must needs be 
 found most incongruous, that ambassadors of God should be afraid 
 to speak to men. Fear not them ; the utmost they can do, reach- 
 eth no further than the tabernacles of clay. Nor can they touch 
 that without permission : not a hair of their head falls without no- 
 tice of their Master. But suppose the highest, let them kill the 
 body; thither goes their rage and no further. Bui fear Him who 
 can kill both body and soul. Fear not, but fear. As this fear 
 hath better cause, so it is the only expelling cause of the other 
 fear. Nothing begets so generous and undaunted spirits as the 
 fear of God : no other fear, none of those base ones that torment 
 worldly men, dare claim room where that fear lodgeth. The only 
 cause of these legates' fears is the inconsideration of their Master, 
 
EXPOSITION OF THE LORD'S PRAYER. 449 
 
 Would they remember him much, it would ennoble their spirits 
 to encounter the hardest evils of life, and death itself, courage- 
 ously in his service. Their reward is preserved for them, and 
 they for it ; yea, it alone puts them into full possession. For their 
 Master, beyond all kings, hath this privilege : he can not only re- 
 store life lost in his service, but, for a life subject to death, yea, a 
 dying life, can give immortality, and, for their sufferings, light and 
 momentary, an eternal weight of glory. Let them be impoverish- 
 ed in his service, it is the best bargain in the world to lose all for 
 him. Let them be scourged and stigmatized for the ignominy of 
 these sufferings, the spirit of glory shall rest upon them. If that 
 Persian prince could so prize his Zopyrus, who was mangled for 
 his service, how much more will this Lord esteem those who suf- 
 fer so for him ! He is the tenderest King over his servants in the 
 world. Those who touch them, touch the apple of his eye. Let 
 his messengers, then, despise the worst the world can do against 
 them ; yea, let them say of death, as he said of it to his adversa- 
 ries, Anytus and Melitus, Kill me they may, but they cannot hurt 
 me. 
 
 SELECTIONS FROM THE EXPOSITION OF THE 
 LORD'S PRAYER. 
 
 Be much in Prayer. 
 
 If you would be rich in all grace, be much in prayer. Con- 
 versing with God assimilates the soul to Him, beautifies it with the 
 beams of His holiness, as Moses's face shined when he returned 
 from the mount. It is prayer, that brings all our supplies from 
 Heaven ; as the virtuous woman is said, Prov. xxxi. 14, to be like, 
 the merchant's ships, she bringcth her food from afar. Prayer 
 draws more grace out of God's hand, and subdues sin and the 
 powers of darkness ; it entertains and augments our friendship 
 with God, raiseth the soul from earth, and purifies it wonderfully. 
 Their experience, who have any of this kind, teacheth them, that, 
 as they abate in prayer, all their graces do sensibly weaken. There- 
 fore, when the Apostle hath suited a Christian with his whole Ar- 
 mor, he adds this to all, Praying always with all prayer and sup- 
 plication in the Spirit. Eph. vi. 18. For this arms man and his 
 armor both, with the strength and protection of God. 
 *38 
 
450 LEIGHTON'S SELECT WORKS. 
 
 Forms of Prayer. 
 
 As for prescribing forms of prayer in general, to be bound to 
 their continual use in private or in public, is no where practised. 
 Nor is there, I conceive, on the other side, any thing in the word 
 of God, or any solid reason drawn from the word, to condemn their 
 use. 
 
 There is, indeed, that inconvenience observable in their much 
 use, and leaning on them, that they easily turn to coldness and 
 formality ; and yet, to speak the truth of this, it is rather impota- 
 ble to our dullness and want of affection in spiritual things, than 
 to the forms of prayer that are used. For whereas some may ac- 
 count it much spiritualness, to despise what they have heard be- 
 fore, and to desire continual variety in prayer, it seems rather to 
 be want of spiritualness that makes that needful, for that we find 
 not our affections lively in that holy exercise, unless they be awak- 
 ed and stirred by new expressions : whereas the soul that is earn- 
 est on the thing itself for itself, panting after the grace of God and 
 the pardon of sin, regards not in what terms it be uttered, whether 
 new or old ; yea, though it be in those words it hath heard and 
 uttered a hundred times, yet, still it is new to a spiritual mind. 
 And surely, the desires that do move in that constant way, have 
 more evidence of sincerity and true vigor in them, than those that 
 depend upon new notions and words to move them, and cannot stir 
 without them. It may be, it is no other than a false flash of tem- 
 porary devotion that arises in a man's heart, which comes by the 
 power of some moving strain of prayer that is new. But when 
 confessions of sin, and requests of pardon, though in never so low and 
 accustomed terms, carry his heart along with them Heavenwards, 
 it is then more sure, that the Spirit of God dwelling in him, and 
 the sense of the things themselves, the esteem of the blood of 
 Christ and the favor of God, do move the heart, and there is no 
 novelty of words to help it. So then, though the Lord bestows 
 rich gifts upon some of His servants, for His own glory and the 
 good of His Church, yet we should beware, that in fancying con- 
 tinual variety in prayer, there be not more of the flesh than of the 
 spirit, and the head working more than the heart. It is remarka- 
 ble, that, as they that search those things observe, the words of 
 this prayer are (divers of them) such as come near the words of 
 such petitions as were usual among the Jews, though He in whom 
 was all fullness and wisdom, was not scarce of matter and words; 
 so little was novelty and variety considerable in prayer, in his es- 
 teem. Mistake it not; the Spirit of prayer hath not his seat in 
 the invention, but in the affection. In this, many deceive them- 
 selves, in that they think the work of this Spirit of prayer to be 
 mainly in furnishing new supplies of thoughts and words : no, it is 
 mainly in exciting the heart anew at times of prayer, to break 
 
451 
 
 forth itself in ardent desires to God, whatsoever the words be, 
 whether new or old, yea, possibly without words ; and then most 
 powerful when it words it least, but vents in sighs and groans that 
 cannot be expressed. Our Lord understands the language of these 
 perfectly, and likes it best : He knows and approves the meaning 
 of His own Spirit, and looks not to the outward appearance, the 
 
 shell of words, as men do. Rom. viii. 26, 27. 
 
 ####### 
 
 But is, then, all length and much continuance in prayer, and 
 all redoubling of the same request, reprovable? Surely not. Weie 
 there nothing else to persuade us of this, our Saviour's own prac- 
 tice were sufficient, who prescribed this rule, and yet is found to 
 have spent whole nights in prayer, and to have iterated the same 
 request; and doubtless, (which can be said of no other,) his ex- 
 ample is as perfect a rule as his doctrine. 
 
 This, then, briefly, is the fault here : when the long continu- 
 ance and much repetition in prayer, is affected as a thing of itself 
 available ; when heaping on words, and beating often over the 
 same words, though the heart bear them not company, is judged 
 to be prayer ; and generally, whensoever the tongue outruns the 
 affection, then is prayer turned into babbling. Yea, though a 
 man use this very short form here prescribed, yet he may commit 
 this very fault against which it was provided, he may babble in 
 saying it ; and it is to be feared, the greatest part do so. Men 
 judge, and that rightly, a speech to be long or short, not so much 
 by the quantity of words, as by the sense ; so that a very short 
 speech that is empty of sense, may be called long, and a long one 
 that is full, and hath nothing impertinent, is truly short : thus, as 
 men judge by the sense of speech, God judgeth by the affection 
 of prayer, which is the true sense of it ; so, the quality is the rule 
 of the quantity with Him. There is no prayer too long to Him, 
 provided it be all enlivened with affection : no idle repetition, 
 where the heart says every word over again as often, and more 
 often than the tongue. Therefore, those repetitions in the Psalms, 
 Lord, hear, Lord, incline Thine ear, Lord attend, &c., were not 
 idle on this account ; God's own Spirit did dictate them, there 
 was not one of them empty, but came from the heart of the holy 
 penmen, full fraught with the vehemency of their affection. And 
 it is reported of St. Augustine, that he prayed over for a whole 
 night, Noverim te, Domine, noverim me : because his heart still 
 followed the suit, all of it was prayer. So that in truth, where 
 the matter is new, and the words still diverse and very rich in 
 sense, yet, with God, it may be idle multiplying of words, because 
 the heart stays behind ; and where the same words are repeated, 
 so that a man seems poor and mean in the gift of prayer to others, 
 yet, if it be not defect of affection, but the abundance of it, as it 
 may be, that moves often the same request, it is not empty, but 
 
452 LEIGHTON'S SELECT WORKS. 
 
 full of that sense that the Searcher of hearts alone can read. I 
 had rather share with that publican in his own words, and say it 
 often over, as if I had nothing else to say, God be merciful to me 
 a sinner, saying it with such a heart, than the most excellent 
 prayer where the outside is the better half. 
 
 So, then, this is the mistake of men, to think to make words 
 pass for prayer with God, and to make up what is wanting inward- 
 ly, with multitude of words and long continuance : a foolish com- 
 pensation, that will no way satisfy Him who says, Above all, my 
 son, give me thy heart ; and no length nor words can supply the 
 want of that with Him. Yet, many do thus ; they give large mea- 
 sure of that which is altogether worth nothing. As the orator said 
 of those that make a poor speech pass for something, by crying it 
 out with a loud voice, that they were like to those cripples lolio got 
 a horseback to hide their halting ; it is thus here. And the Church 
 of Rome hath it for their common shift ; they have shut out the 
 heart out of this employment, where it hath most interest, by pray- 
 ing in an unknown tongue ; and this defect they make up with 
 long continuance, and repetition of pater-no sters, with a devotion 
 as cold and dead as the beads they drop. And so they with their 
 breviaries, notwithstanding their name, fall directly into this fool- 
 ish, heathenish vanity of idle length and repetitions. 
 
 Thus do we too, though we speak our own known language, 
 when either in secret or in public we suffer our hearts to rove in 
 prayer, and hear not ourselves what we are praying : how then 
 can we expect that God should hear us ? 
 
 If the affection can be brought to continue in it, prayer in se- 
 cret cannot be too long. But let us not think it virtue enough 
 that it is long ; let it rather be brief with strong bent of mind, 
 than long without it; as a small body strong and full of spirits, is 
 much better than the greatest bulk that is dull and spiritless. And 
 when we pray i<? company, because men cannot know the temper 
 of other men's hearts, usually a convenient medium betwixt the 
 extremes of briefness and length, seems most suitable. 
 
 But, alas ! how few be there who keep constant watch over 
 their affections in prayer, and endeavor to keep the heart bent to 
 it throughout ! Oh, how much sin is committed by us this way 
 that we observe not ! 
 
 Selfish Prayer. 
 
 He that in prayer minds none but himself, doubtless he is not 
 right in minding himself. Howsoever, this he may be sure of, 
 that in keeping out others from his prayers, he bars himself from 
 the benefit of all others' prayers likewise. Si pro te solo or as, 
 pro te solus oras : If thou prayest for thyself alone, thou alone 
 prayest for thyself, says St. Ambrose. So that self-love itself may 
 
EXPOSITION OF THE LORD'S PRAYER. 453 
 
 here plead for love to our brethren. Forget not the Church of 
 God, and to seek the good of Zion, it is not only your duty, but 
 your benefit. Are you not all concerned in it, if indeed you be 
 parts of that mystical body ? And it hinders not at all, but rather 
 advances your personal suits at God's hands, when He sees your 
 love to your brethren, and desires for the Church's good. Let 
 not, therefore, any estate, no private perplexity or distress, nor 
 very sorrow for sin, take you so up, as to be all for yourselves : 
 let others, but especially the public condition of the Church of 
 God, find room with you. We find it thus with David ; when he 
 was lamenting his own case, Psal. li. 18, and Psal. xxv. ult., and 
 elsewhere, yet, he forgets not the Church : In Thy good pleasure 
 do good to Zion, and build up the walls, of Jerusalem. So then, 
 let this be the constant tenor of your prayers, even in secret. 
 When thou prayest alone, shut thy door, says our Saviour here, 
 shut out as much as thou canst the sight and notice of others, but 
 shut not out the interest and good of others ; say Our Father. 
 
 Hallowed be Thy Name. 
 
 More particularly and distinctly, the sanctifying of God's name 
 hath in it these things. [I.] To have right thoughts of the holi- 
 ness and majesty of God. [&] That, upon so conceiving of Him, 
 our hearts be reverently affected towards Him. [3.] Not only to 
 have that due apprehension and reverence of His holiness in the 
 habit, and so let it lie dead within us, but often to stir up our- 
 selves to the remembrance and consideration of it, to cull in our 
 thoughts to act about it : so, this will increase our knowledge 
 and reverence, (as all habits grow by acting,) and will excite the 
 soul to praise Him, as the Psalmist speaks, Give thanks at the 
 remembrance of His holiness. [4.] The declaring and extolling 
 of His holiness, speaking, upon all seasonable occasions, honora- 
 bly of his name. [5.] The humble sense and acknowledgment 
 of our own unholiness in his presence : and therefore, all those 
 lowly confessions of sins and of their own unworthiness, that we 
 ftnd in the prayers of the prophets, are so many hallowings of the 
 name of God, giving the glory of holiness to Him alone, and tak- 
 ing the shame of their own pollutions. Thus, Dan. ix. Isa. Ixiv. &c. 
 As some of the American Aborigines have a custom, when they ap- 
 pear before their king, to put on their worst apparel, that all the 
 magnificence may rest upon him alone, and appear the better ; thus, 
 though the majesty of God, in itself being infinite, needs nothing 
 else to commend it, yet, to our apprehension of it, it may be thus, 
 and the saints in desire of His glory may intend this, to set off 
 the lustre of His purity and excellency, in the humble confes- 
 sions of their own vileness : To thee, O Lord, bclongcth righte- 
 ousness, but to us confusion of face. Dan. ix. 7. [6.] The ha!- 
 
454 LEIGHTON'S SELECT WORKS. 
 
 lowing of God's pame, is an earnest endeavor of conformity with 
 Him in holiness ; first, in heart, that must be the principle seat 
 of it, and then, holiness in all our words and actions, and the 
 whole course of our lives. This is that which the Lord continu- 
 ally presses upon His people, Be ye holy, for I am holy. Levit. 
 xix. 2 ; xx. 7 ; xxi. 8, &/c. Arid this is the most effectual sancti- 
 fying of His name by way of declaring it holy, when His people 
 walk in holiness. Though you tell the world that He is holy, 
 they know Him not : they can neither see Him nor His holiness ; 
 but when they see that there are men, taken out of the same lump 
 of polluted nature with themselves, and yet so renewed and 
 changed, that they hate the defilements of the world, and do 
 indeed live holily in the midst of a perverse generation ; this may 
 convince them that there is a brighter spring of holiness, where 
 it is in fulness, from whence these drops are, that they perceive 
 in men ; for seeing it is not in nature, there must be another prin- 
 ciple of it, and that can be no other than this holy God. Thus is 
 His name hallowed, and He known to be holy, by the holiness of 
 His people. 
 
 Give us this day our our daily Bread. 
 
 Though a man hath his provision by him, not only of a day, but 
 of many years, yet hath he need still daily to ask it of God ; for it 
 is still in God's hand to give it him, or not to give, though it is in a 
 man's own hand in present possession. [1.] It is in God's disposal 
 to continue it to him, or suddenly to pluck it from him out of his 
 hand, or even out of his mouth, ut bolus crept us efaucibus. How 
 many have been thus on a sudden turned out of great estates into 
 extreme poverty, either by the hands of men, which are moved by 
 God, or by some immediate accident from his own hand ; and 
 others, by little and little, their estates consuming and melting 
 as snow-balls! In the former, the judgment of God is as a lion, 
 and in the latter as a moth, as the Prophet speaks. Hos. v. 12, 14. 
 Again, [2.] If God do continue a man in .his possessions, yet, 
 there is further needful for his cheerful use of daily bread, that 
 calmness and content of mind, and healthfulness of body, which 
 are God's peculiar gifts, without which all is unsavory. Is the 
 mind in bitterness or distemper, or the body tied to its sick-bed, 
 this disrelishes a man's daily bread, though it be of the richest 
 kind. [3.] Having bread, and a disposition to use it, yet, there 
 is further an influence of blessing from God needful to make it 
 serve its proper end; and without this, that staff of life is but as a 
 broken staff in a man's hand, that cannot support him. [4.] Be- 
 sides that ordinary blessing, there is yet something further, that 
 a godly man desires, and desires most of all, a secret character 
 stamp of the peculiar favor of God even upon his bread, his 
 
EXPOSITION OF THE LORD'S PRAYER. 455 
 
 temporal enjoyments. And this is a proper fruit of prayer. As 
 there is (as is already said) a peculiar voice of God's own children 
 in this request, so, God knows it particularly, and distinguishes it 
 from the common voice of natural men, and other creatures that 
 call for supply ; and therefore, He gives that peculiar voice of their 
 suit, a peculiar answer : together with the daily bread which He 
 gives to others, and a common blessing on it, they have something 
 that is not given to others. This is that which particularly sweet- 
 ens their bread, that they receive it after a special mariner out of 
 their Father's own hand, having humbly asked it by prayer as 
 His gift. 
 
 Forgive us our Debts as we forgive our Debtors. 
 
 Seeing this is a request of so great moment, may we not won- 
 der at ourselves, that we are so cold and indifferent in it ? But 
 the true reason of this is, because so few are truly sensible of this 
 heavy debt, of the weight of sin unpardoned. A man who feels 
 it not, prays thus, not much troubling his thoughts whether it be 
 granted or no ; but he who is indeed pressed with the burden of 
 sin, cries in earnest, Lord, forgive. David knew what he said, 
 when he called him blessed whose sin is forgiven ; the word is, 
 who is unloaded of his sin. He was a king, and a great captain, 
 but he says not, Fie is a blessed man who wears a crown, or who 
 is successful in war, but, Blessed is he whose sin is taken off his 
 shoulders ; whatsoever he is otherwise, he is a happy man. It is 
 in vain to offer a conscience groaning under sin, anything else, 
 until it be eased of that. If you should see a man lying grovelling 
 under some weight that is ready to press him to death, and should 
 bring sweet music to him, and cover a table with delicates before 
 him, but let him lie still under his burden, could he, think you, 
 take any pleasure in those things? Were it not rather to mock 
 him, to use him so 1 
 
 And though we feel it not as troubled consciences do, yet, we 
 are truly miserable in all enjoyments, until this forgiveness be 
 obtained. To what purpose daily bread, yea, what is the greatest 
 abundance of all outward things, but a glistering misery, if this 
 be wanting ? But he who is once forgiven, and received into 
 favor with God, what can befall him amiss ? Though he hath no 
 more of the world than daily bread, and of the coarsest sort, he 
 hath a continual feast within : as he that said, Brown bread and 
 the Gospel, is good fare. Now, the Gospel is the doctrine of 
 this forgiveness of sin, and is therefore so sweet to an humbled 
 sinner. Yea, though a man have not only a small portion of 
 earthly comforts, but be under divers afflictions and chastisements, 
 yet, this makes him cheerful in all : as Luther said, Feri Domim, 
 
456 LEIGHTON'S SELECT WORKS. 
 
 &c. Use me as Thou wilt, seeing Thou hast forgiven rny sin, 
 
 all is well. 
 
 # # # * # 
 
 Now, the request running thus, they who do riot forgive their 
 brethren, turn it into a most heavy curse to themselves, and, in 
 effect, pray daily, Lord, never forgive me my sin. And whether 
 they say this or no, He will do thus, if we be such fools as not to 
 accept of such an agreement. He hath infinite debt upon our 
 heads, that we shall never be able to pay : now, though there is 
 no proportion, yet He is graciously pleased, without further reck- 
 oning, to forgive us all, and discharge us fully, if we accept (as it 
 were) of this His letter of exchange, and for His sake forgive our 
 brethren the few pence that at the most they can be owing us, 
 in lieu of the thousands of talents that He acquits to us. And by 
 this as our certain evidence, we maybe assured of our pardon, and 
 rejoice in it, as our Saviour after clearly affirms ; and therefore, 
 on the contrary, (which he likewise tells us,) may well take our 
 debates, and hatreds, and desires of revenge, as a countersign, 
 testifying to us that we are not forgiven at God's hands. 
 
 And think not to satisfy him with superficial forgivenesses and 
 reconcilements. Would we be content with such pardon from 
 God, to have only a present forbearance of revenge, or that He 
 should not quarrel with us, but no further friendship with Him ; 
 that he should either use strangeness with us, and not S[jeak to 
 us, or only for fashion's sake ? And yet, such are many of our 
 reconcilements with our brethren. God's way of forgiving is 
 thorough and hearty, both to forgive and to forget (as Jer. xxxi.) ; 
 and if thine be not so, thou hast no portion in His. 
 
 What a base, miserable humor is this same desire of revenge, 
 this spirit of malice that possesses men, and they think themselves 
 brave in it, that they forgive no injuries, can put up with no af- 
 fronts, as they speak ! Solomon was of another mind, and he 
 was a king, and a wise king, and knew well enough what honor 
 meant : It is the glory of a man to pass by a transgression, said 
 he, Prov. xix. 11. And we see, inferior magistrates and officers 
 may punish ; but it is a part of the prerogative of kings to pardon : 
 it is royal to forgive, yea, it is Divine, it is to be like a God. Matt. 
 v. 44 8. Be you perfect, as your Heavenly Father is perfect 
 and the perfection is Do good to them that persecute you, &/c., 
 as HE causeth the sun to shine on the just and on the unjust. 
 
 There is more true pleasure in forgiving, than ever any man 
 found in revenge. Fr. Desales said, " That whereas men think 
 it so hard a thing to forgive a wrong, he found it so sweet, that, if 
 the contrary were commanded him, he would have much ado to 
 obey it." Were the law of love written in our hearts, it would 
 be thus with us. It would teach us effectually to forgive others,, 
 
SELECTIONS FROM SERMONS. 457 
 
 if we knew and found in our experience the boundless love of 
 God in forgiving us. 
 
 The way of Sin down Hill. 
 
 The way of sin is motus in proctivi, down hill : a man cannot 
 stop where he would ; and he that will be tampering with danger- 
 ous occasions, in confidence of his resolution, shall find himself 
 often carried beyond his purpose. If you pray, then, watch too. 
 But as that word commands our diligence, so this imports our 
 weakness in ourselves, and our strength to be in Another ; that, 
 as we watch, we must pray ; and without this, we shall watch in 
 vain, and be a prey to our enemy. Truly, had we no power be- 
 yond our own, we might give over, and be hopeless of coming 
 through to salvation, so many enemies and hazards in the way. 
 Alas I might a Christian say, looking upon the multitude of 
 temptations without, and of corruptions within himself, and the 
 weakness of the grace he hath, How can this be? Shall I ever 
 attain my journey's end? But again, when he looks upward, and 
 lifts his eyes above his difficulties, beholds the strength of God 
 engaged for Him, directs his prayers to him for help, and is assur- 
 ed to find it ; this upholds him, and answers all. There is a 
 roaring lion that seeks to devour, but there is a strong rescaing 
 lion, The Lion of the tribe ofJt/dah, who will deliver. The God 
 of peace, says the Apostle, will bruise Satan under your feet 
 shortly. Rom. xvi. 20. He says not, we shall bruise him under 
 our feet, but God shall do it. Yet, he says not, He shall bruise 
 him under His own feet, but under yours : the victory shall be 
 ours, though wrought by Him. And he shall do it shortly : wait 
 a while, and it shall be done. And the God of peace, because 
 He is the God of peace, He shall subdue that grand disturber of 
 your peace, and shall give you a perfect victory, and, after it, 
 endless peace : He shall free you of his trouble and molestation. 
 Grace is a stranger here, and therefore hardly used, and hated by 
 many foes ; but there is a promise of a new heaven and a new earth 
 where dwells righteousness : there it shall be at home and in quiet ; 
 no spoiling nor robbery in all that holy mountain. 
 
 Honor the Sabbath Day to keep it Holy. 
 
 All the other precepts of this Law remaining in full force in 
 their proper sense, it cannot but be an injury done to this Com- 
 mand, either flatly to refuse it that privilege, or, which is little 
 better, to evaporate it into allegories. Nor was the day abolished 
 39 
 
458 LEIGHTON'S SELECT WORKS. 
 
 as a typical ceremony, but that seventh only changed to a seventh 
 still, and the very next to it ; He who is Lord of the Sabbath, 
 either himself immediately, or by his authority in his apostles; 
 appointing that day of his resurrection for our sabbath, adding to 
 the remembrance of the first creation, the memorial of accom- 
 plishing the new creation, the work of our redemption, which 
 appeared then manifestly to be perfected, when our Redeemer 
 broke the chains of death, and arose from the grave ; he who is 
 the light of the new world, shining forth anew the same day that 
 light was made in the former creation. This day was St. John, 
 in the Spirit, taken up with those extraordinary revelations. Rev. 
 i. 10. They were extraordinary indeed. And certainly, every 
 Christian ought to be in the Spirit, in holy meditations and exer- 
 cises on this day, more than the rest ; winding up his soul, which 
 the body poises downwards, to a higher degree of heavenliness; 
 ought to be particularly careful to bring a humble heart to speak 
 to God in prayer, and hear Him in His word, a heart breathing 
 after Him, longing to meet with Himself in His ordinances. 
 And certainly, it is safer and sweeter to be thus affected towards 
 the Lord's day, than to be much busied about the debate of the 
 change. 
 
 The very life of religion doth much depend upon the solemn 
 observation of this day. Consider, if we should intermit the keep- 
 ing of it but for one year, to what a height profaneness would rise 
 in those who fear not God, who yet are restrained, though not 
 converted, by the preaching of the word, and their outward par- 
 taking of public worship. Yea, those who are most spiritual, 
 would find themselves losers by the intermission. 
 
 What forbidden. 1. Bodily labor on this day, where necessity 
 unavoidable, or piety, commands not. 2. Sporting and pastimes. 
 This is not to make it a sabbath to God, but to our lusts and to 
 Satan ; and hath a stronger antipathy with the worship of God, 
 and that temper of mind they intend in it, than the hardest labor. 
 
 3. Resting from these, but withal, resting from the proper work 
 of this day,- neglecting the work of God in the assemblies of His 
 people. The beasts can keep it thus, as we see in the Precept. 
 
 4. Resorting to the public worship of God, but in a customary, 
 cold way, without affection and spiritual delight in it. 5. Spend- 
 ing the remainder of the day incongruously, in vain visits and 
 discourses, &/c. 
 
 How observed. 1. By pious remembrance of it, and prepara- 
 tion, sequestering not only the body from the labor, but our souls 
 from the cares and other vain thoughts of the world. 2. Attend- 
 ing upon the public worship of God willingly and heartily, as the 
 joy and refreshment of our souls. Isa. Iviii. Psal. cxxii. 3. 
 Spending the remainder of it in private, holily ; as much as may 
 be, in meditation of the word preached, and conference, in prayer, 
 
MEDITATIONS ON PSALMS. 459 
 
 reading, and meditating on the great works of God, of creation, 
 redemption, &c. 
 
 This is the loveliest, brightest day in all the week to a spiritual 
 mind. These rests refresh the soul in God, that finds nothing 
 but turmoil in the creature. Should not this day be welcome to 
 the soul, that sets it free to mind its own business, which is on 
 other days to attend the business of its servant, the body? And 
 these are a certain pledge to it of that expected freedom, when it 
 shall enter to an eternal sabbath, and rest in Him forever, who is 
 the only rest of the soul. 
 
 FROM MEDITATIONS AND LECTURES ON SELECT 
 
 PSALMS. 
 
 The Blessedness of the Man, whose Iniquities are forgiven. 
 
 This weighty sentence, of itself so admirable, Paul renders yet 
 more illustrious, by inserting it into his reasonings on the topic of 
 justification, Rom. iv. 6, as a celebrated testimony of that great 
 article of our faith. " David/' says he, " thus describeth the 
 blessedness of that man, saying, Blessed is he whose iniquities are 
 forgiven." So that this is David's opinion concerning true hap- 
 piness : he says not, Blessed are those who rule over kingdoms, 
 blessed are those generals who are renowned for their martial 
 bravery and success, though he himself had both these titles to 
 boast of. It is not the encomiums of the greatest multitudes, nor 
 the breath of popular applause, nor any other degree of human 
 honor, which entitles a man to this character. It is not said, 
 Blessed is he who ploughs many thousand acres of land, or who 
 has heaped together mountains of gold and silver; nor, blessed is 
 he who has married a beautiful and rich woman, or, (which in his 
 age, or even now in those eastern countries, might be the case,) he 
 who was possessed of many such ; nor, Blessed is he who under- 
 stands the secrets of nature, or even the mysteries of religion ; 
 but Oh, happy man whose sins are pardoned, and to whom the 
 Lord does not impute iniquity, and in whose spirit there is no 
 guile, whose breast is full, not of feigned repentance, but of a 
 fervent love of holiness, and hatred of sin. This makes life hap- 
 py, nay, absolutely blessed. But alas ! when we inculcate these 
 things, we sing to the deaf. The ignorance and folly of mankind 
 will not cease to pronounce the proud and the covetous happy, 
 and those who triumph in successful wickedness, and who, in 
 
460 LEIGHTON'S SELECT WORKS. 
 
 chase of these lying shadows of happiness, destroy their days, and 
 their years, and their souls. 
 
 " Alas," says the wise Roman, " how little do some who thirst 
 most impatiently after glory, know what it is, or where it is to 
 be sought !" which is equally applicable to that true calm and 
 serenity of mind which indeed all pursue, but yet few are able to 
 attain. But as for us who enjoy the celestial instruction of this 
 sacred volume, if we are ignorant of it, our ignorance is quite in- 
 excusable, obstinate, and affected, since we are wilfully blind in 
 the clearest and most refulgent light. This points out that good 
 which can completely fill all the most extended capacities of the 
 human soul, and which we generally seek for in vain on all sides, 
 catching at it where it is not to be found, but ever neglecting it 
 where alone it is. But is it then possible at once to be solidly 
 and completely happy? You have not merely the ideas of it, but 
 the thing itself, not only clearly pointed out, but most freely offer- 
 ed, with Divine munificence ; so that if you do not obstinately 
 reject the offer, it must be your own. And this happiness con- 
 sists in returning to the favor and friendship of God, who most 
 mercifully grants us the free pardon of all our sins, if we do, with 
 unfeigned repentance and a heart free of all guile, not only hum- 
 bly confess and lament them, but entirely forsake, and with im- 
 placable hatred forever renounce them. All the names, all the 
 variety of felicities, bliss and happiness are accumulated on that 
 man who has known this change of the right hand of the Most 
 High, on whom this bright day of expiation and pardon has beam- 
 ed. He easily looks down from on high on all the empty titles 
 and false images of earthly happiness, and when he is bereaved 
 of them all, yea, and beset on every side with what the world calls 
 misfortunes and afflictions, ceases not to be happy. In sorrow 
 he is joyful, in poverty rich, and in chains free : when he seems 
 buried deep, so that not one ray of the sun can reach him, he is 
 surrounded with radiant lustre ; when overwhelmed with igno- 
 miny, he glories ; and in death itself, he lives, he conquers, he 
 triumphs. What can be heavy to that man who is eased of the 
 intolerable burden of sin 1 How animated was that saying of 
 Luther, " Smite, Lord, smite, for thou has absolved me from my 
 sins." Whose anger should he fear who knows that God is pro- 
 pitious to him, that Supreme King, whose wrath is indeed the 
 messenger of death, but the light of His countenance is life ; who 
 gladdens all by the rays of His favor, and by one smile disperses 
 the darkest cloud, and calms the most turbulent tempest 1 
 
 But we must now observe the complication of a two-fold good, 
 in constituting this felicity : for we have two things here connect- 
 ed, as conspiring to make the person spoken of blessed ; the free 
 remission of sin, and the inward purification of the heart. In 
 whose spirit there is no guile. This simplicity is a most excellent 
 
MEDITATIONS ON PSALMS. 461 
 
 part of purity, opposed to all wickedness and arts of deceit ; and 
 in common speech, that which is simple and lias no foreign mix- 
 ture, is called pure. Pardon presents us as just and innocent 
 before our Judge; and that sanctity is not to he regarded as con- 
 stituting any part of our justifying righteousness before God, nor 
 as only the condition or sign of our felicity, but is truly and pro- 
 perly a part of it. Purity is the accomplishment of our felicity, 
 begun on earth, and to be consummated ia Heaven ; that purity, 
 I say, which is begun here, and shall there be consummated. 
 But if any one think he can divide these two things, which the 
 hand of God has joined by so inseparable a bond, it is a vain 
 dream. Nay, by attempting to separate these two parts of happi- 
 ness, he will in fact only exclude himself from the whole. Jesus, 
 our victorious Saviour, has snatched us from the jaws of eternal 
 death ; but, to be delivered from the cruel tyranny and bonds of 
 sin, and to be brought into the blessed liberty of the sons of God, 
 was another essential part of our redempiion, and if any one does 
 not embrace this with equal alacrity and delight as the other ben- 
 efit, he is a wretched slave of the most mean and ignoble spirit, 
 and being equally unworthy of both parts of this stupendous deliv- 
 erance, he will justly forfeit and lose both. And this is the epi- 
 demical Antinominianism of the Christian world, because they 
 who labor under it have nothing but the name of Christians : they 
 gladly hear of the pardon of their sins, and the salvation of their 
 souls, while they are averse to the doctrine of holiness and repen- 
 tance. It is a disagreeable message, a hard saying, and who can 
 bear it ! But Oh, the incomparable charms of holiness ! * It is 
 to be desired, not only for the sake of other benefits which come 
 iw its train, but especially for itself: so that he who is not trans- 
 ported with a most ardent love of it, is blind, and deserves to be 
 thrust into the mill, to tread that uncomfortable round, and to 
 grind there ; deserves to be a slave forever, since he knows not 
 how to use liberty when offered to him. Shall the Stoic say, 
 " The servant of philosophy is truly free," and shall we scruple 
 to assert the same concerning pure religion, and evangelical 
 holiness? Now this freedom from guile, this fair simplicity, of 
 which the Psalmist speaks, is deservedly reckoned among the 
 chief endowments of a pure soul, and is here named instead of 
 all the rest, as nothing is more like to that God who inspects the 
 very heart, in nothing do we so much resemble Him ; and there- 
 fore it is most agreeable to Him, because most like unto Him. 
 He is the most simple of all beings, and is indeed Truth itself, 
 and therefore, He desires truth in the inward parts, and hates a 
 heart and a heart, as the Hebrew phrase is to express those that 
 are double-hearted. And how much our blessed Redeemer es- 
 teems this simplicity, we may learn from the earnestness with 
 which He inculcates it upon His disciples, that they should be 
 *39 
 
462 LEIGHTON'S SELECT WORKS. 
 
 simple as doves. Matt. x. 16. We may learn it also from the hon- 
 orable testimony he bears to this character in Nathanael, when he 
 pronounces him, John i. 47, an Israelite indeed, in whom there is 
 no guile. And especially from his own perfect example, as it is 
 said of Him, 1 Pet. ii. 22, He did no sin, neither was guile found 
 in His month. Perhaps the Psalmist might the more willingly 
 mention this virtue, as he reflected with penitential distress on 
 his crafty and cruel attempt of covering that adultery which he 
 had committed, with the vail of murder. But however that was, 
 it is certain that this guileless sincerity of heart holds the first 
 rank in the graces that attend true repentance. It may be some- 
 times our duty to open our sins to men, by an ingenuous confes- 
 sion ; but it is always our duty to do it to God, who promises to 
 cover them only on this condition, that we do sincerely uncover 
 them ourselves. But if we affect that which is His part, He will, 
 to our unspeakable damage, do that which He had assigned to us. 
 If we hide them, he will bring them into open light, and will 
 discuss and examine each with the greater severity : " He," says 
 Ambrose, " who burdens himself, makes his error so much the 
 lighter." "In proportion to the degree," says Tertullian, "in 
 which you are unwilling to spare yourself, God will spare you." 
 But what madness is it to attempt to conceal any action from Him, 
 from whom, as Thales wisely declares, " you cannot so much as 
 conceal a thought ?" But not now to insist upon the impossibility 
 of a concealment, a wise man would not wish to cover his wounds 
 and his disease from that physician, from whose skilful hand he 
 might otherwise receive healing ; and this is what the Psalmist 
 presently after, for our instruction, confesses. 
 
 FROM MEDITATIONS ON PSALM cxxx. 
 
 Out of the depths have I cried unto Thee, O Lord. 
 
 It is undoubtedly both a useful and a pleasant employment, to 
 observe the emotions of great and heroic minds in great and ar- 
 duous affairs ; but that mind only is truly great., and superior to 
 the whole world, which does in the most placid manner subject 
 itself to God, securely casting all its burdens and cares upon Him, 
 in all the uncertain alterations of human affairs, looking at His 
 hand, and fixing its regard upon that alone. Such the royal 
 prophet David declares himself every where to have been, and no 
 where more evidently than in this Psalm, which seems to have 
 been composed by him. He lifts up his head amidst surrounding 
 waves, and directing his face and his voice to Heaven, he says, 
 Out of the depths, O Lord, do I cry unto Thee. For so I would 
 render it, as he does not seem to express a past fact, but as .the 
 
MEDITATIONS ON PSALMS. 463 
 
 Hebrew idiom imports, a prayer which he was now actually pre- 
 senting. 
 
 Out of the depths.} Being as it were immersed and overwhelm- 
 ed in an abyss of misery and calamities. It is indeed the native 
 lot of man, to be born to trouble, as it is for the sparks (the chil- 
 dren of the coal, as the original expression signifies) to fly up- 
 ward. Life and grief are congenial ; but men who are born 
 again, seem, as in a redoubled proportion, to be twice born to 
 trouble : with so many and so great evils are they as it were laden, 
 beyond all other men, and that to such a degree, that they may 
 seem sometimes to be oppressed with them. And if any think 
 this is strange, surely, as the Apostle expresses it, he cannot see 
 afar off; at best, he only looks at the surfaces of things, and can- 
 not penetrate far into those depths. For even the philosophers 
 themselves, untaught by -bivine revelation, investigated admirable 
 reasons for such dispensations of Providence, and undertook in 
 this respect boldly to plead the cause of God. " God," says the 
 Roman sage, " Idves His own people truly, but he loves them 
 severely ! As the manner in which fathers express their love to 
 their children, is generally very different from that of mothers ; 
 they order them to be called up early to their studies, and suffer 
 them not to be idle in those days, when their usual business is 
 interrupted, but sometimes put them on laboring till the sweat 
 flows down, and sometimes by their discipline excite their tears ; 
 while the mother fondles them in her bosom, keeps them in the 
 shade, and knows not how to consent, that they should weep, or 
 grieve, or labor. God bears the heart of a father to good men, 
 and there is strength rather than tenderness in His love ; they 
 are therefore exercised with labors, sorrows, and losses, that they 
 may grow robust ; whereas, were they to be fattened by luxuri- 
 ous fare and indulged in indolence, they would not only sink 
 under fatigues, but be burdened with their own unwieldly bulk." 
 Presently after, he quotes a remarkable saying of Demetrius the 
 Cynic, to this purpose, " He seems to be the unhappiest of man- 
 kind, who has never been exercised with adversity, as he cannot 
 have had an oportunity of trying the strength of his mind." To 
 wish to pass life without it, is to be ignorant of one part of nature, 
 so that I may pronounce thee to be miserable, if thou hast never 
 been miserable. If thou hast passed through life without ever 
 struggling with an enemy, no one, not even thou thyself, can know 
 whether thou -art able to make any resistance : whereas in afflic- 
 tions, we experience not so much what our own strength is, as 
 what is the strength of God in us, and what the aid of Divine grace 
 is, which often bears us up under them to a surprising degree, and 
 makes us joyful by a happy exit ; so that we shall be able to say, 
 My God, my strength, and my deliverer. Thus the Church be- 
 comes conspicuous in the midst of the flames, like the burning 
 
464 LEIGHTON'S SELECT WORKS. 
 
 bush, through the good-will of Him that dwelt in it. And when 
 it seems to be overwhelmed with waters, God brings it out of 
 them cleansed and beautified mergas profundo, pulchrior, exilit ; 
 He pulges it in the deep, and it rises fairer than before. 
 
 We will not here maintain that paradox of the Stoics, That 
 evils which happen to good men, are not to be called evils at all ; 
 which, however, is capable of a very good sense, since religion 
 teaches us that the greatest evils are changed, and work together 
 for good, which comes almost to the same thing, and perhaps was 
 the true meaning of the Stoics. Banishment and poverty are 
 indeed evils in one sense, i. e., they have something hard and 
 grievous in them ; but when, they fall on a good and brave man, 
 they seem to lay aside the malignity of their nature, and become 
 tame and gentle. The very sharpness of them excites and exer- 
 cises virtue : by exciting they increase it, so that the root of faith 
 shoots the stronger, and fixes the deeper, and thereby adds new 
 strength to fortitude and patience. Arid, as we see in this exam- 
 ple before us, affliction does by a happy kind of necessity drive 
 the soul to confess its sin, to flee as it were to seek its refuge 
 under the wing of the Divine goodness, and to fix its hope upon 
 God. And this is certainly one great advantage which the pious 
 soul gains by adversity, that it calls away the affections from earth 
 and earthly things, or rather tears them away, when obstinately 
 adhering to them. " It is necessary that they suffer such hard- 
 ships as these," as one expresses it, " lest they should love this 
 inconvenient stable, in which they now are obliged to lodge, as i 
 it were their own house." It is necessary that they should per- 
 ceive that they are strangers and foreigners upon earth, that they 
 may more frequently, and with more ardent desire, groan after 
 that better country, and often repeat it, Dear Home ! Most de- 
 sirable, Home I The children and heirs of the kingdom must be 
 weaned by wormwood, lest they should be so enchanted by the 
 allurements of the flesh, and the poisonous sweetness of secular 
 enjoyments, as to barter away the true and pure joy of their bles- 
 sed hope, for this false, polluted, and deadly joy ; and lest, dis- 
 solved in pleasure, the Heaven-born soul should be broken under 
 the yoke of this pernicious flesh, the root of so many passions. 
 Lastly, we see how much vigor and vehemence affliction adds to 
 prayer ; for the divine Psalmist, the deeper he sinks, cries to God 
 in so much the louder accents Out oj the depths have I cried. 
 
 This prayer contains those precious virtues which, in a grateful 
 temperature, render every prayer acceptable to God faith, fer- 
 vor, and humility. Faith, in that he prays out of the deeps ; fervor, 
 in that he cries, and both again expressed in the next word ; faith, 
 as in the midst of surrounding calamities he does not despair oi 
 redress ; fervor, as he urges it with repeated importunity, and the 
 same word uttered again and again. And to complete all, humil- 
 
MEDITATIONS ON PSALMS. 465 
 
 ity expresses itself in what follows, where he speaks as one that 
 felt himself sinking, as one who was plunged in a sea of iniqui- 
 ties, as well as calamities ; and acknowledges he was so over- 
 whelmed with them, as to be unable to stand, unless supported 
 by pure mercy and grace. If Thou, Lord, shouldsl mark iniqui- 
 ties, who shall stand? Thus, here again, faith manifests itself 
 more clearly, together with its kindred affections of hope and 
 charity, which, like three graces, join their hands, and by an in- 
 separable union support each other. You have faith in the 4th 
 verse, There is forgiveness with Thee; hope in the 5th, 1 wait 
 for the Lord, my soul doth wait, and in his word do I hope ; char- 
 ity in the 7th and 8th, where he does in a most benevolent man- 
 ner invite all Israel to a communion of the same-faith and hope, 
 and, in order to confirm them more abundantly, does in a most 
 animated manner proclaim the riches of the Divine benignity. 
 Such is the composition of this excellent prayer, which thus com- 
 pounded, like a pillar of aromatic smoke from myrrh, frankincense, 
 and every other most fragrant perfume, ascends grateful to the 
 throne of God. And this you may take instead of the analysis of 
 the remaining verses, which to handle by a more minute dissec- 
 tion of words, and to clothe in the trite phrases of the schools, to 
 speak freely, would be as barren and useless as it is easy and 
 puerile. And indeed, I cannot but form the same judgment of 
 the common way of catching at a multitude of observations from 
 any scripture, and of pressing it with violence, as if remarks were 
 to be estimated by number rather that weight, propriety, and use. 
 But here let every one follow his own genius and taste ; for we 
 are willing to give the liberty we take. 
 
 Prayer the natural language of the Children of God. 
 
 Prayer is the natural and genuine voice of the children of God ; 
 and as the Latin word Oratio properly signifies articulate speech, 
 as it distinguishes man from other animals, so, in this other signi- 
 fication, it expresses that by which the godly are distinguished 
 from the rest of mankind : it is the proper idiom of the citizens of 
 Heaven. Others may recite some words of prayer, but they do 
 not pray; as parrots and other birds, by the industry of their 
 teacher, may learn to imitate human voices, yet, they do not 
 speak ; there is something wanting in all their most skilful chat- 
 tering, which is the very thing that is also wanting in the lan- 
 guage of most that are said to pray, and that is, mind and meaning, 
 affections correspondent to the words, or rather, to which the 
 words may conform as to their original cause, and of which they 
 may be the true index and sign. The spirit of this world knows 
 not how to pray, nor does a spirit of adoption and liberty know 
 how to forbear praying, the spirit of adoption, says the Apostle, 
 
466 LEIGHTON'S SELECT WORKS. 
 
 by ichich we cry Abba, Father. Nor can they who are new-born 
 by that Spirit, live without frequent prayer. Prayer is to them, 
 as the natural and necessary respiration of that new and Divine 
 life, as Lam. iii. 56. Turn not away from my breathing : the 
 Hebrew word there made use of, leruhethi, properly signifies the 
 vital respiration of animals. Yet, notwithstanding all this, what 
 we said above is true, and evidently appears from the passage be- 
 fore us, that affliction often adds vigor to prayers, how lively and 
 assiduous soever they may have been before. Let it be so, that 
 Prayer is the natural language of believing souls, by which they 
 daily address their heavenly Father, yet, when they are pressed 
 with an uncommon pain or danger, it is no less natural, that this 
 voice should beJouder than ordinary, and should be raised into a 
 cry. It is indeed the breath of faith and heavenly affections, and 
 when they are vehemently pressed by any burden, and almost ex- 
 piring under it, they breathe quicker than before, and with greater 
 effort. Thus, they who have been used to the greatest heights of 
 daily devotion, yet, in surrounding calamities, pray more fervently 
 and more frequently than ordinary. And this is to be numbered 
 among the chief benefits attending afflictions, and it would surely 
 be well worth our while to experience all the hardest pressures of 
 them, if we may gain this; that the languor, and sloth, and stu- 
 pidity, into which our niinds and our souls are ready insensibly to 
 sink while all is calm and serene about us, may he happily shaken 
 off by something which the world may call an unhappy event ; that 
 some more violent gust of wind may fan the sacred flame that seems 
 almost extinguished, and blow it up into greater ardor. It will be 
 happy for us, that, with the Psalmist, we should sometimes sink in 
 deep waters, that so we, who in prosperity do but whisper or mut- 
 ter out our prayers, may from the depths cry aloud unto God. Oh, 
 how frequently and how ardently did David pray in the deserts 
 and the caves, and it is he who here cries out of the deep, and 
 perhaps these deep recesses are those from which he was now cry- 
 ing ; but when secure amidst the ease and delights of the court, 
 and walking at leisure on his house-top, he was tempted by his 
 own wandering eyes, and having intermitted the fervor of prayer, 
 burned with impure fires. Our vows are cruel to ourselves, if 
 they demand nothing but gentle zephyrs, and flowery fields, and 
 calm repose, as the lot of our life ; for these pleasant things often 
 prove the most dangerous enemies to our nobler and dearer life. 
 
 Oh ! how true is that saying, that " Faith is safe when in dan- 
 ger, and in danger when secure ; and Prayer is fervent in straits, 
 but in joyful and prosperous circumstances, if not quite cold and 
 dead, at least lukewarm/' Oh, happy straits, if they hinder the 
 mind from flowing forth upon earthly objects, and mingling itself 
 with the mire ; if they favor our correspondence with Heaven, 
 
MEDITATIONS ON PSALMS. 467 
 
 and quicken our love to celestial objects, without which, what we 
 
 call life, may more properly deserve the name of death ! 
 
 ***** 
 
 Ought not this intercourse of men with God by prayer to be 
 most reverently and gratefully received and cultivated by all, and 
 numbered among the chief favors of the Divine nature, and the 
 chief dignities of the human nature? And truly this, as much as 
 anything that can be imagined, is a lamentable argument of the 
 stupidity of man in this fallen state, that such an honor is so little 
 regarded. Opportunities of conversing with nobles or princes of 
 the earth are rare and short ; and if a man of inferior station be 
 admitted to such a favor, he glories in it, as if he were raised to 
 Heaven ; though they are but images made of the same clay with 
 himself, and only set upon a basis a little higher than the rest. 
 But the liberty of daily and free converse with the King 
 of Heaven is neglected for every trifle, and indeed is counted as 
 nothing, though his very aspect alone fills so many myriads of 
 blessed spirits above with full and perpetual felicity. 
 
 Again, is it not most reasonable to acknowledge, by this spirit- 
 ual sacrifice of prayer, His infinite power and goodness, and that 
 most providential care by which He governs all human affairs? 
 And when our very being and life depend upon Him, and all the 
 comfort and happiness of life, how congruous is it to exhibit this 
 sign and token of His holding us by the hand, and of our being 
 borne up by Him ! Again, what sweeter lenitive of all those mis- 
 eries with which mortal life so continually abounds, can be invent- 
 ed, than this, to pour out all our care and trouble into His bosom, 
 as that of a most faithful friend and affectionate father? Then 
 does the good man lay himself down to sleep with sweet compo- 
 sure in the midst of waves and storms, when he has lulled all the 
 cares and sorrows of his heart to sleep, by pouring out his prayer 
 to God. And once more, how pleasant is it, that these benefits, 
 which are of so great a value both on their own account and that 
 of the Divine benignity from whence they come, should be deliv- 
 ered into our hands, marked, as it were, with this grateful inscrip- 
 tion, That they have been obtained by prayer ! 
 
 The Carnal Mind sees God in nothing ; the Spiritual "Mind sees Him in 
 everything. 
 
 The carnal mind sees God in nothing, not even in spiritual 
 things, His word and ordinances. The spiritual mind sees Him 
 in every thing, even in natural things, in looking on the heavens 
 and the earth, and all the creatures, THY heavens ; sees all in 
 that notion, in their relation to God as His work, and in them His 
 glory appearing ; stands in awe, fearing to abuse His creatures 
 and His favors to his dishonor. The day'js Thine, and the night 
 
468 LEIGHTON'S SELECT WORKS. 
 
 also is Thine ; therefore ought not I to forget Thee through the 
 day nor in the night. 
 
 All that I use, and all that I have, is not mine, but Thine, and 
 therefore all shall be for THEE ; Thou art my aim and scope in 
 all. Therefore God quarrels with His people, because they had 
 forgotten this. Hos. ii. 8, &/c. The most are strangers to these 
 thoughts ; they can eat, drink, and sleep, lie down and rise up, 
 and pass one day after another, without one reverend or affection- 
 ate thought of God. They may give Him a formal good morrow, 
 and then farewell for all the day long ; they offer up their prayers, 
 (as they speak,) and think they have done enough, and that after- 
 wards their hearts may go whither they will, provided they escape 
 grosser sins ; they never check themselves in wandering from God 
 all the day, if they fall not into some deep mire. 
 
 But even they who are somewhat more mindful of God, and see 
 Him in His works, and consider them so as to observe Him in 
 them, yet are very faulty in thinking of Him seldom, and in 
 the slightness of such thoughts ; they are not deep in them. We 
 do not accustom ourselves to walk with God, to a continued and 
 delightful converse with Him, to be still with Him. We can turn 
 our eyes no way but He is visible and legible ; and if He were 
 our delight, and His name sweet to us, we should eye that more 
 in everything, than the things themselves. 
 
 The heart will readily espy and take hold of every small occa- 
 sion of remembering that which it loves. That which carries 
 any impression of the person on whom the affection is set is 
 more looked upon on that side, and in that reference, than any 
 other. 
 
 Certainly, were God the choice of our hearts, our natural use 
 and enjoyment of things would not relish so much with us, nor 
 take us up so much, as the viewing of Him in them all. In our 
 affairs and our refreshments, in company and apart, in the behold- 
 ing of heaven and earth, and all that is round about us, our eye 
 would be most on HIM whom our soul loveth. What a pity, and 
 what a shame is it, that we who profess ourselves to be His 
 children, and even they who truly are so, should so little mind 
 our Father and his greatness and glory, who is continually 
 minding us and our good ! It is indeed a double standing won- 
 der in the world which he hath made, that God should take so 
 much notice of Man, and Man should take so little notice of 
 God. 
 
 I said I will take heed to my ways, that I sin not with my tongue; I will 
 keep my mouth with a bridle, while the wicked is before me. 
 
 Certainly it is a high dignity that is conferred upon man, that 
 he may as freely and frequently as he will, converse with Him 
 
EXPOSITORY LECTURES. 469 
 
 who made him, the great King of Heaven and Earth. It is, in- 
 deed, a vvoqder, that God should honor poor creatures so much; 
 but it is no less strange, that men having so great privileges, the 
 most part of them do use them so little. Seldom do we come to 
 Him in times of ease. And when we are spurred to it by afflic- 
 tions and pains, commonly we try all other means rather than this, 
 which is the alone true and unfailing comfort. But such as have 
 learned this way of laying their pained head and heart in His bo- 
 som, they are truly happy, though in the world's language they be 
 never so miserable. 
 
 This is the resource of this holy man in the time of his afflic- 
 tion, whatever it was, prayer and tears, bemoaning himself be- 
 fore his God and Father, and that the more fervently, in that he 
 finds his speaking to men so unprofitable ; and therefore he re- 
 frains from it. 
 
 The Psalm consists of two parts, his silence to men, and his 
 speech to God ; and both of them are set with such sweet notes 
 of music, though they be sad, that they deserve well to be com- 
 mitted To the Chief Musician, 
 
 1 said I will take heed to my ways.] It was to himself that he 
 said it ; and it is impossible for any other to prove a good or a 
 wise man, without much of this kind of speech to himself. It is 
 one of the most excellent and distinguishing faculties of a reason- 
 able creature ; much beyond vocal speech, for in that, some birds 
 may imitate us; but neither bird nor beast have anything of this 
 kind of language, of reflecting or discoursing with itself. It is a 
 wonderful brutality in the greatest part of men, who are so little 
 conversant in this kind of speech, being framed and disposed for 
 it, and which is not only of itself excellent, but of continual use 
 and advantage ; but it is a common evil among men, to go abroad, 
 and out of themselves, which is a madness and a true distraction. 
 It is true, a man hath need of a well set mind, when he speaks to 
 himself; for otherwise, he may be worse company to himself than 
 if he were with others. But he ought to endeavor to have a bet- 
 ter with him, to call in God to his heart to dwell with him. If 
 thus we did, we should find how sweet this were to speak to our- 
 selves, by now and then intermixing our speech with discourses 
 unto God. For want of this, the most part not only lose their 
 time in vanity, in their converse abroad with others, but do carry 
 in heaps of that vanity to the stock which is in their own hearts, 
 and- do converse with that in secret, which is the greatest and 
 deepest folly in the world. 
 
 Other solitary employments, as reading the disputes and contro- 
 versies that are among men, are things not unuseful ; yet, all turns 
 to waste, if we read not our own heart, and study that. This is 
 the study of every holy man, and between this arid the considera- 
 tion of God, he spends his hours and endeavors. Some have 
 40 
 
470 
 
 recommended the reading of men more than books ; but what is 
 in the one, or in both of them, or all the world beside, without 
 this? A man shall find himself out of his proper business, rf he 
 acquaint not himself with this, to speak much with God and with 
 himself, concerning the ordering of his own ways. 
 
 It is true, it is necessary for some men, in some particular 
 charges and stations, to regard the ways of others ; and besides 
 something also there may be of a wise observing of others, to 
 improve the good and the evil we see in them, to our own advan- 
 tage, and the bettering of our own ways, looking on them to 
 make the repercussion the stronger on ourselves ; but except it 
 be out of charity and wisdom, it flows either from uncharitable 
 malice, or else a curious and vain spirit, to look much and nar- 
 rowly into the ways of others, and to know the manner of living 
 of persons about us, and so to know everything but ourselves : 
 like travellers, that are well seen in foreign and remote parts, but 
 strangers in the affairs of their own country at home. The check 
 that Christ gave to Peter, is due to such, What is that to thee? 
 Follow thou me. John xxi. 22. Look thou to thine own feet, 
 that they be set in the right way. It is a strange thing, that men 
 should lay out their diligence abroad to their loss, when their 
 pains might be bestowed to their advantage nearer at hand, at 
 home within themselves. 
 
 It is our greatest Glory to be conformed to Christ. 
 
 This observing and watching, as it is needful, so it is a very 
 delightful thing, though it will be hard and painful to the unex- 
 perienced. To have a man's actions and words continually curb- 
 ed, so that he cannot speak or do what he would, these are fet- 
 ters and bonds ; yet, to those that know it, it is a pleasure to gain 
 experience, and to be more skilled in preventing the surprises of 
 our enemies, and upon that to have something added to our own 
 art, and to be more able to resist upon new occasions, and to find 
 ourselves every day outstripping ourselves. That is the sweetest 
 life in the world, for the soul to be dressing itself for the espousals 
 of the Great King, putting on more of the ornaments and beauties 
 of holiness. That is our glory, to be made conformable to the 
 image of God, and of Jesus Christ. If an image had sense, it 
 would desire nothing so much as to look on the original whence 
 it received its name, and to become more and more like it : so it 
 is the pleasure of renewed souls, to be looking on Him, and to be 
 growing daily more like Him, whose living image they are, and to 
 be fitting themselves for that day of glory wherein they shall be 
 like Him in the perfection they are capable of. And this makes 
 death more pleasant than life to the Believer : that which seems 
 so bitter to the most of men, is sweetened to them most wonder- 
 
EXPOSITORY LECTURES. 471 
 
 fully. The continual observance of a man's ways, the keeping a 
 watch continually over them, this casts a light upon the dark 
 passage of death, which is at the end of that walk, and conveys 
 him through to the fulness of life. So that the man who observes 
 himself and his ways through life, hath little to do in examining 
 them when he comes to die. It is a piece of strange folly, that 
 we defer the whole, or a great part of our day's work, to the twi- 
 light of the evening, and are so cruel to ourselves, as to keep the 
 great load of our life for a few hours or days, and for a pained, 
 sickly body. He who makes it his daily work to observe his ways, 
 is not astonished when that day comes, which long before was 
 familiar to him every day. 
 
 I was Dumb with Silence ; I held my Peace, even from Good. 
 
 It is a very useful and profitable thing, to observe the motions 
 and deportments of the spirits of wise and holy men, in all the 
 various postures and conditions they are in. It is for that purpose 
 they are drawn out to us in the Scriptures. There are some gra- 
 ces that are more proper, and come more in action, in times of 
 ease and prosperity, such as temperance, moderation of mind, 
 humility, and compassion. Others are more proper for times of 
 distress, as faith, fortitude, patience, and resignation. It is very 
 expedient, if not necessary, that affliction have its turns, and fre- 
 quently, in the lives of the children of God ; it is the tempest that 
 gives evidence of the pilot's skill. And as the Lord delighteth in 
 all his works, looks on the frame and conduct of all things with 
 pleasure, so He is delighted to look on this part, on this low sea 
 of troubles, to see His champions meet with hard and pressing 
 trials, such as sometimes do not only make them feel them, but do 
 often make the conflict dubious to them, so that they seem to be 
 almost foiled, yet do they acquit themselves, and come off with 
 honor. It is not the excellency of grace, to be insensible in trou- 
 ble, (as some philosophers would have their wise men,) but to 
 overcome and be victorious. 
 
 Among the rest of this holy man's troubles, this was one, that 
 the wicked did reproach him. This is a sharp arrow that flies 
 thick in the world. It is one of the sharpest stings of poverty, 
 that, as it is pinched with wants at home, so it is met with scorn 
 abroad. It is reckoned among the sharp sufferings of holy men, 
 Heb. xi. 36, that they suffered bitter mockings. Now, men com- 
 monly return these in the same kind, that is, by the tongue, where- 
 of David is here aware. He refrains himself even from good; 
 not only from his just defence, but even from good and pious dis- 
 courses. We do so easily exceed in our words, that it is better 
 sometimes to be wholly silent, than to speak that which is good : 
 for our good borders so near upon evil, and so easy is the transi- 
 
472 LEIGHTON'S SELECT WORKS. 
 
 tion from the one to the other, that though we begin to speak of 
 God and good things with a good intention, yet how quickly run 
 we into another channel ! Passion and self having stolen in, turn 
 us quite from the first design of our speech. And this chiefly in 
 disputes and debates about religion, wherein, though we begin 
 with zeal for God, yet oft-times in the end, we testify nothing but 
 our own passion ; and sometimes we do lie one against another in 
 defence of what we call the truth. 
 
 Practical Knowledge. 
 
 Now David's request is, Lord make me to know mine end, and 
 the measure of my days, what it is : that I may know how frail I 
 am. In which he does not desire a response from God about the 
 day of his death, but instruction concerning the frailty and short- 
 ness of his life. But did not David know this? Yes, he knew it, 
 and yet he desires to know it. It is very fit we should ask of God 
 that He would make us to know the things that we do know; I 
 mean, that what we know emptily and barely, we may know spir- 
 itually and fruitfully, and if there be any measure of this knowl- 
 edge, that it may increase and grow more. We know that we 
 are sinners, but that knowledge commonly produces nothing but 
 cold, dry, and senseless confusion : but the right knowledge of sin 
 would prick our hearts, and cause us to pour them out before the 
 Lord. We know that Jesus is the Saviour of sinners ; it were fit 
 to pray that we might know more of Him, so much of Him as 
 might make us shape and fashion our hearts to His likeness. We 
 know we must die, and that it is no long course to the utmo.st 
 period of life ; yet our hearts are little instructed by this knowl- 
 edge. How great need have we to pray this prayer with David 
 here, or that with Moses, Teach us to number our days, that ice 
 may apply our hearts unto wisdom. Psal. xc. 12. Did we indeed 
 know and consider how quickly we shall pass from hence, it were 
 not possible for us to cleave so fast to the things of this life, and, 
 as foolish children, to wade in ditches, and fill our laps with mire 
 and dirt; to prefer base earth and flesh to immortality and glory. 
 
 Inconsistency of Men in the waste of Life. 
 
 It is a great folly to complain of the shortness of our life, and 
 yet to lavish it out so prodigally on trifles and shadows. If it were 
 well managed, it would be sufficient for all we have to do. The 
 only way to live indeed, is to be doing service to God and good to 
 men : this is to Jive much in a little time. But when we play the 
 fool in mis-spending our time, it may be indeed a sad thought to 
 us, when we find it gone, and we are benighted in the dark so far 
 from our home. But those that have their souls untied from this 
 
EXPOSITORY LECTURES. 473 
 
 world and knit to God, they need not complain of the shortness 
 of it, having laid hold on eternal life. For this life is flying away, 
 there is no laying hold on it ; and it is no matter how soon it go 
 away ; the sooner the better, for to such persons it seems rather 
 to go too slow. 
 
 And now, Lord, what wait I for ? 
 
 I am persuaded, if many would ask this question of themselves, 
 WJiat waif I for 1 they would puzzle themselves and not find an 
 answer. There are a great many things that men desire and are 
 gaping after, but few seek after one thing chiefly and stayedly ; 
 they float up and down, and are carried without any certain mo- 
 tion, but by fancy and by guess; and no wind can be fair for such 
 persons, who aim at no certain haven. 
 
 If we put this question to ourselves, What would I have ? it were 
 easy for many to answer I would have an easy, quiet, peaceable 
 life in this world, So \voi:%d an ox or a horse. And is that all ? 
 May be you would have a greater height of pleasure and honor. 
 But think on this one thing : there is this one crack and vanity 
 that spoils all these things, that they will not bear you up when 
 you lean to them in times of distress ; and besides, when you 
 have them they may be pulled from you, and if not, you must be 
 plucked away from them wkhin a little while. There is much 
 seeming content in the pursuit of these things, but they are lost 
 with greater discontent. It is God's goodness to men, to blast all 
 things in the world to them, and to break their fairest hopes, that 
 they maybe constrained to look above to Himself: He beats them 
 from all shores, that He may bring them to the Rock that is higher 
 than they. Psal. Jxi. 2. 
 
 My Hope is in Thee. 
 
 Hope is the great stock of believers : it is that which upholds 
 them under all the faintings and sorrows of their mind in this 
 life, and in their going through the valley and shadow of death, 
 It is the helmet of their salvation, which, while they are looking 
 over to eternity, beyond this present time, covers and keeps their 
 head safe amidst all the darts that fly round about them. In the 
 present discomfort and darkness of mind, and the saddest hours 
 they meet with in this life, Hope is that which keeps up the soul ; 
 and it is that which David cheered up his soul with, Psal. xlii. 5. 
 Why art thou cast down, O my soul, and why art thou disquieted 
 in me ? Hope thou in God, for I shall yet praise Him for the 
 help of His countenance. And even in this point the children of 
 the world have no great advantage of .the children of God, as to 
 the things of this life ; for much of their satisfaction, such as it is, 
 *40 
 
474 LEIGHTON'S SELECT WORKS. 
 
 doth hang, for the most part, on their hope ; the happiest and 
 richest of them do still piece it out with some further expectation, 
 something they look for beyond what they have, and the expecta- 
 tion of that pleases them more than all their present possessions. 
 But this great disadvantage they have, that all their hopes are but 
 heaps of delusions and lies, and either they die and obtain them 
 not, or if they do obtain them, yet they obtain them not ; they 
 are so far short of what they fancied and imagined of them before- 
 hand. But the hope of the children of God, as it is without fail 
 sure, so it is inconceivably full and satisfying, far beyond what the 
 largest apprehension of any man is able to reach. Hope in God! 
 What is wanting there 1 
 
 This hope lodges only in the pure heart: it is a precious liquor 
 that can be kept only in a clean vessel, and that which is not so 
 cannot receive it, but what it seems to receive it corrupts and de- 
 stroys. It is a confidence arising from peace, agreement, and 
 friendship, which cannot subsist betwixt the God of purity and 
 those who allow unholiness in themselves. It is a strange impu- 
 dence for men to talk of their trust and hope in God, who are in 
 perfect hostility against Him. Bold fellows go through dangers 
 here, but it will not be so hereafter. Jer. ii. 27. They turn to 
 Me the back, and not the face ; yet, in their trouble, they say, 
 Arise and save us : they do it as confidently as if they never had 
 despised God, but they mistake the matter ; it is not so. Go and 
 cry, says He, to the gods whom ye have chosen. Judg. x. 14. When 
 men come to die, then they catch hold of the mercy of God ; but 
 from that their filthy hands are beat off, there is no help for them 
 there, and so they fall down to the pit. A holy fear of God, and 
 a happy hope in Him, are commonly linked together. Behold the 
 eye of the Lord is upon them that fear Him, upon them that hope 
 in His mercy. Psal. xxxiii. 19. 
 
 Benefit of Affliction. 
 
 We are naturally very partial judges of ourselves ; and, as if we 
 were not sufficiently able by nature, we study and devise by art 
 to deceive ourselves. We are ready to reckon any good that is 
 in us to the full, nay, to multiply it beyond what it is ; and further 
 to help this, we use commonly to look on those who have less 
 goodness in them, who are weaker, more foolish and worse than 
 ourselves ; and so we magnify the sense of our own worth and 
 goodness by that comparison. And as in the goodness we have, 
 or imagine we have, so likewise in the evils we suffer, we use to 
 extol them very much in conceit. We account our lightest afflic- 
 tions very great ; and to heighten our thoughts of them, we do 
 readily take a view of those who are more at ease and less afflicted 
 than ourselves; and by these devices we nourish in ourselves 
 
EXPOSITORY LECTURES. 475 
 
 pride, by the overweening conceit of our goodness, and impatience, 
 by the overfeeling sense of our evils. But if we would help our- 
 selves by comparison, we should do well to view those persons 
 who are, or have been, eminent for holiness, recorded in holy writ, 
 or whom we know in our own times, or have heard of in former 
 times ; and by this means, we should lessen the great opinion we 
 have of our own worth. And so likewise should we consider the 
 many instances of great calamities and sorrows, which would tend 
 to quiet our minds, and enable us to possess our souls in patience, 
 under the little burden of trials that lies upon us. And, especially, 
 we shall find those instances to fall in together, that as persons 
 have been very eminent in holiness, they have also been eminent 
 in suffering very sore strokes and sharp scourges from the hand of 
 God. If we would think on their consuming blows and broken 
 bones, their bones burnt as a hearth, and their flesh withered as 
 grass, certainly, we should entertain our thoughts sometimes with 
 wonjder at God's 'indulgence to us, that we are so little afflicted, 
 when so many of the children of men, and so many of the chil- 
 dren of God, suffer so many and so hard things ; and this would 
 very much add to the stock of our praises. VVe should not think 
 that we are more innocent in not deserving those things that are 
 inflicted on others, but rather, that He who thus measures out to 
 them and to us, knows our size, and sees how weak we are in 
 comparison of them ; and that therefore He is indulgent to us, 
 not because we are better, but because we are weaker, and are 
 not able to bear so much as he lays on the stronger shoulders. 
 Even in the sharpest of these rods, there is mercy. It is a privi- 
 lege to the sheep that is ready to wander to be beaten into the 
 right way. When thou art corrected, think that thereby thy sins 
 are to be purged out, thy passions and lust to be crucified by these 
 pains ; and certainly, he that finds any cure of the evils of his 
 spirit by the hardest sufferings of his flesh, gets a very gainful 
 bargain. If thou account sin thy greatest unhappiness and mis- 
 chief, thou wilt be glad to have it removed on any terms. There 
 is at least in the time of affliction, a cessation from some sins ; the 
 raging lust of ambition and pride doth cease, when a man is laid 
 upon his back ; and these very cessations are some advantages. 
 
 Hold not Thy Peace at my Tears 
 
 Though this gift of tears doth often flow from the natural tem- 
 per, yet where that temper becomes spiritual and religious, it 
 proves a singular instrument of repentance and prayer. But yet 
 there may be a very great height of piety and godly affections 
 where tears are wanting ; yea, this defect may proceed from a 
 singular sublimity of religion in their souls, being acted more in 
 the upper region of the intellectual mind, and so not communicat- 
 
476 LEIGIITON'S SELECT WORKS. 
 
 ing much with the lower affections, or these expressions of them, 
 We are not to judge of our spiritual proficiency by the gift of 
 prayer, for the heart may be very spiritually affected, where 
 there is no readiness or volubility of words. The sure measure 
 of our growth, is to be had from our holiness, which stands in 
 this, to see how our hearts are crucified to the world, and how we 
 are possessed with the love of God, arid with ardent longings after 
 union with Him, and dwelling in His presence hereafter, and in 
 being conformed to His will here. 
 
 It is the greatest folly imaginable in some, to shed tears for 
 their sins, and within a little while to return to them again : they 
 think there is some kind of absolution in this way of easy venting 
 themselves by tears in prayer, and when a new temptation returns, 
 they easily yield to it. This is lightness and foolishness, like the 
 inconstancy of a woman who entertains new lovers in her mourn- 
 ing apparel, having expressed much sorrow and grief for her for- 
 mer husband. 
 
 Oh spare me, that I may recover Strength, before I go hence, and be 
 no more. 
 
 Why is it that we do not extremely hate that which we so des- 
 perately love, sin 1 For the deformity of itself is unspeakable : 
 and, besides, it is the cause of all our woes. Sin hath opened the 
 sluices, and lets in all the deluge of sorrows which makes the 
 life of poor man nothing else than vanity and misery, so that the 
 meanest orator in the world may be eloquent enough on thai sub- 
 ject. What is our life, but a continual succession of many deaths ? 
 Though we should say nothing of all the bitterness and vexations 
 that are hatched under the sweetest pleasures in the world, this 
 one thing is enough, the multitude of diseases and pains, the va- 
 riety of distempers, that those houses we are lodged in are exposed 
 to. Poor creatures are oft-times tossed betwixt two, the fear of 
 death, and the tediousness of life ; and under these fears, they 
 cannot tell which to choose. Holy men are not exempted from 
 some apprehensions of God's displeasure because of their sins ; 
 and that may make them cry out with David, O spare me, that I 
 may recover strength, before I go hence, and be no more. Or, 
 perhaps, this may be a desire, not so much simply for the prolong- 
 ing of life, as for the* intermitting of his pain, to have ease from 
 the present smart. The extreme torment of some sickness, may 
 draw the most fixed and confident spirits to cry out very earnestly 
 for a little breathing. Or rather, if the words imply the desire of 
 a recovery, and the spinning out of the thread of his life a little 
 longer, surely he intended to employ it for God and His service. 
 But long life was suitable to the promises of that time : so Heze- 
 kiah, Isa. xxxviii. 5. There is no doubt those holy men under 
 
EXPOSITORY LECTURES. 477 
 
 the Law, knew somewhat of the state of immortality ; their calling 
 themselves strangers on earth (Heb. xi. 13,) argued that they 
 were no strangers to these thoughts. But it cannot be denied, 
 that that doctrine was but darkly laid out in those times. It is 
 Christ Jesus who hath brought life and immortality to light, who 
 did illuminate life and immortality, which before stood in the 
 dark. 
 
 Surely, the desire of life is, for the most part, sensual and base, 
 when men desire that they may still enjoy their animal pleasures, 
 and are loth to be parted from them. They are pleased to term 
 it, a desire to live and repent; and yet few do it when they are 
 spared : like evil debtors, who desire forbearance from one term 
 to another ; but with no design at all to pay. But there is a na- 
 tural desire of life, something of abhorrence in nature against the 
 dissolution of these tabernacles. We are loth to go forth, like 
 children who are afraid to walk in the dark, not knowing what 
 may be there. In some, such a desire of life may be very rea- 
 sonable ; being surprised by sickness, and apprehensions of death, 
 and sin unpardoned, they may desire a little time before they 
 enter into eternity. For that change is not a thing to be hazard- 
 ed upon a few days or hours' preparation. I will not say that 
 death-bed repentance is altogether desperate, but certainly it is 
 very dangerous, and to be suspected ; and, therefore, the desire 
 of a little time longer, in such a case, may be very allowable. 
 
 I will not deny but it is possible, even for a believer, to be ta- 
 ken in such a posture, that it may be very uncomfortable to him 
 to be carried off so, through the affrightments of death, and his 
 darkness as to his after-state. On the other hand, it is an argu- 
 ment of a good measure of spirituality and height of the love of 
 God, to desire to depart, and be dissolved, in the midst of health, 
 and the affluence of worldly comforts. But for men to desire and 
 wish to be dead, when they are troubled and vexed with anything, 
 is but a childish folly, flowing from a discontented mind, which 
 being over, they desire nothing less than to die. It is true there 
 may be a natural desire of death, which at sometimes have shined 
 in the spirits of some natural men : and there is much reason for 
 it, not only to be freed from the evils and troubles of this life, but 
 even from those things which many of this foolish world account 
 their happiness, sensual pleasures, to eat and drink, and to be 
 hungry again, and still to round that same course which, to souls 
 that are raised above sensual things, is burdensome and grievous. 
 
 But there is a spiritual desire of death, which is very becoming 
 a Christian. For Jesus Christ hath not only opened very clearly 
 the doctrine of eternal life, but He Himself hath passed through 
 death, and lain down in the grave ; He hath perfumed that pas- 
 sage, and warmed that bed for us ; so that it is sweet and ami- 
 able for a Christian to pass through and follow Him, and to be 
 
478 LEIGHTON'S SELECT WORKS. 
 
 where He is. It is a strange thing, that the souls of Christians 
 have not a continual desire to go to that company which is above ; 
 (finding so much discord and disagreement among the best of 
 men that are here ;) to go to the spirits of just men made perfect , 
 where there is light, and love, and nothing else ; to go to the 
 company of angels, a higher rank of blessed spirits ; but, most 
 of all, to go to God, and to Jesus the Mediator of the New Testa- 
 ment. And, to say nothing positively of that glory, (for the truth 
 is, we can say nothing of it,) the very evils that death delivers 
 the true Christian from, may make him long for it ; for such an 
 one may say I shall die, and go to a more excellent country, 
 where I shall be happy forever : that is, I shall die no more, I 
 shall sorrow no more, I shall be sick no more, and, which is yet 
 more considerable, I shall doubt no more, and shall be tempted 
 no more ; and, which is the chiefest of all, I shall sin no more. 
 
 Not slothful in Business. Rom. xii. 11. 
 
 These condensed rules have much in them ; and this one is 
 very needful, for often a listless, indisposed weariness overtakes 
 even good men : seeing so little to be done to any purpose, they 
 are almost ready to give over all ; yet, they ought to bestir them- 
 selves, and apply to diligence in their place. Be not unduly 
 stickling and busy in things improper, but enclosing thy diligence 
 within thy sphere. Suffer it not to stand, but keep it there in 
 motion. As to thy worldly affairs, be so diligent as to give them 
 good despatch, when thou art about them, but have thy heart as 
 little in them, as much disengaged as may be ; yet so acquitting 
 them wisely, they shall trouble thee the less, when thou art in 
 higher and better employments. As to thyself, be often examin- 
 ing thy heart and ways, striving constantly against sin ; though 
 little sensible advantage be gained, yet, if thou yield, it will be 
 worse ; if it prevail so much amidst all thy opposition, what would 
 it do if thou shouldst sit still ! Use all holy means, how fruitless 
 soever they seem for the present, and wait on God. ]Ve have 
 toiled all night, said Simon, and taken nothing, Luke v. 5 : and 
 yet, at his command, essaying again, they took more at once, than 
 if, after their ordinary way, they had been taking all night. So 
 as to others, give not up because thou seest no present success, 
 but, in thy place, admonish, exhort, and rebuke, with all meekness 
 and patience. Doth God wait on sinners, and wilt not thou wait 
 a little for others ? 
 
SELECTIONS 
 FROM THE EXPOSITION OF THE CREED 
 
 COMMONLY CALLED 
 
 THE APOSTLES' CREED. 
 
 1 Tim. iii. 9. Holding the mystery of Faith in a pure Conscience. 
 
 THE CREED. I believe in God, the Father Almighty, Maker 
 of Heaven and Earth; and in Jesus Christ, His only Son, Our 
 Lord ; who was conceived by the Holy Ghost, born of the Virgin 
 Mary; suffered under Pontius Pilate, was crucified, dead, and 
 buried ; he descended into hell : the third day he rose again from 
 the dead, he ascended into Heaven, and sitteth on the right hand of 
 God, the Father Almighty; from (hence He shall come to judge 
 the quick and the dead. I believe in the Holy Ghost, the holy 
 catholic church ; the communion of saints ; the forgiveness of 
 sins ; the resurrection of the body : and the life everlasting. 
 
 You see clearly in these words a rich jewel, and a precious 
 cabinet fit for it ; the mystery of faith laid up and kept in a pure 
 conscience. And these two are not only suitable, but inseparable, 
 as we see in the first chapter of this Epistle, ver. 10 : they are 
 preserved and lost together, they suffer the same shipwreck ; the 
 casting away of the one, is the shipwreck of the other : if the one 
 perish, the other cannot escape. Every believer is the temple 
 of God ; and as the tables of the Law were kept in the Ark, this 
 pure conscience is the Ark that holds the mystery of faith. You 
 think you are believers, you do not question that, and would take 
 it ill that others should. It is very hard to convince men of un- 
 belief, directly and in itself. But if you do believe this truth, 
 that the only receptacle of saving faith, is, a purified conscience, 
 then, I beseech you, question yourselves concerning that : being 
 truly answered in it, it will resolve you touching your faith, which 
 you are so loth to question in itself. Are your consciences pure ? 
 Have you a living hatred and antipathy against all impurity? 
 Then, surely, faith is there ; for it is the peculiar virtue of faith 
 to purify the heart, (Acts xv. 9,) and the heart so purified, is the 
 proper residence of faith, where it dwells and rests as in its natu- 
 ral place. But have you consciences that can lodge pride, and 
 lust, and malice, and covetousness, and such like pollutions? 
 Then, be no more so impudent as to say, you believe, nor deceive 
 yourselves so far as to think you do. The blood of Christ never 
 
480 
 
 speaks peace to any conscience but the same that it purifies from 
 dead works to serve the living God. Heb. ix. 13, 14. As that 
 blood is a sacrifice to appease God's wrath, so, it is a laver to wash 
 our souls; and, to serve both ends, it is as was the blood of legal 
 sacrifices, both offered up to God and sprinkled upon us, as both 
 are expressed in the Apostle's words there. Do not think that 
 God will throw this jewel of faith into a sty or kennel, a conscience 
 full of defilement arid uncleanness. Therefore, if you have any 
 mind to these comforts and the peace that faith brings along with 
 it, be careful to lodge it where it delights to dwell, in a pure con- 
 science. Notwithstanding the unbelieving world mocks the name 
 of purity, yet, study you, above all, that purity and holiness which 
 may make your souls a fit abode for faith, and for that peace which 
 
 it worketh, and for that Holy Spirit who works both in you. 
 
 ******* 
 
 Remember, then, since we profess this faith, which is the proper 
 seat of faith. Not our books, our tongues only, or memories, or 
 judgment, but our conscience ; and not our natural conscience 
 defiled and stuffed with sin, but renewed and sanctified by grace. 
 Holding the mystery of faith in a pure conscience. 
 
 I believe in God, the Father, the Son, and the Holy Ghost.] 
 
 That sublime mystery is to be cautiously treated of, and rather 
 humbly to be admired, than curiously dived into. The day will 
 come, (truly a day, for here we aie beset with the gloomy nightly 
 shades c'f ignorance,) wherein we shall see Him as He is. 1 John 
 iii. 2. In the mean time, let us devoutly worship Him, as He has 
 revealed Himself to us ; for this is the true way to that Heavenly 
 country where we shall see Him face to face. And it is our inter- 
 est here to believe the Trinity of persons in the Unity of the God- 
 head, and to trust in them as such : for this is the spring of all 
 our hope, that the middle of the THREE became our Mediator, 
 and the Holy Spirit our guide and teacher, and the Father recon- 
 ciles us to Himself by the Son, and renews us by the Spirit. 
 
 Maker of Heaven and Earth.] 
 
 We make more bold to speak out our own questioning of the 
 love and good-will of God, because we think we have some reason 
 in that from our own unworthiness ; but if we would sound our own 
 hearts, we should often find in our distrust some secret doublings 
 of God's power, Psal. Ixxviii. 19. Can God prepare a table in the, 
 wilderness ? said they ; though accustomed to miracles, yet still un- 
 believing. We think we are strongly enough persuaded of this, 
 but our hearts deceive us. Qua scimus cum neccsse non est,ea in 
 necessitate nescimus, says Bernard : The things which we seem to 
 
EXPOSITION OP THE CREED. 482 
 
 know when it is not necessary for us to know them, we find, 
 when necessary, that we know not. The heart is deceitful. Jer. 
 xvii. 9 where he is speaking of trusting. It is not for nothing, 
 that God by His prophets so often inculcates this doctrine of His 
 power, and this great instance of it, the Creation, when He prom- 
 ises great deliverances to His Church, and the destruction of their 
 enemies. See Isa. xlv. 12, and li. 12. What can be too hard 
 for Him, who found it not too hard to make a world of nothing? 
 If thou look on the public, the enemies of the Church are strong : 
 if on thyself, thou hast indeed strong corruptions within, and 
 strong temptations without: yet, none of these are almighty, as 
 thy God is. What is it thou wouldst have done, that He cannot 
 do if He think fit '.' And if He think it not fit, if thou art one of 
 His children, thou wilt think with him ; thou wilt reverence His 
 wisdom, and rest satisfied with His will. This is believing in- 
 deed ; the rolling all our desires and burdens over upon an al- 
 mighty God. And where this is, it cannot choose but establish 
 the heart in the midst of troubles, and give it a calm within in the 
 midst of the greatest storms. 
 
 And try what other confidences you will, they shall prove vain 
 and lying in the day of trouble. He that thinks to quiet his mind 
 and find rest by worldly comfort, is, as Solomon compares his 
 drunkard, like one that lies down in the midst of the sea, or, that 
 sleepeth on the top of a mast : Prov. xxiii. 34, he can have but 
 unsettled rest and repose, that lies there. But he that trusteth in 
 the Lord, is as Mount Sion that cannot be removed. Psal. cxxv. 1. 
 When we lean upon other props besides God, they prove broken 
 reeds that not only fail, but pierce the hand that leans on them. 
 Jer. xvii. 7. 
 
 There is yet another thing in this Article, which serves further 
 to uphold our faith, That of necessity. He who made the world 
 by His power, doth likewise rule it by His providence. It is so 
 great a fabric as cannot be upheld and governed by any less pow- 
 er than that which made it. He did not frame this world, as the 
 carpenter his ship, to put it into other hands and look no more 
 after it ; but as He made it, so He is the continual pilot of it, sits 
 still at the helm, and guides it; yea, He commands the winds and 
 seas, and they obey Him. And this serves much for the comfort 
 of the godly, but I cannot here insist on it. 
 
 And in Jesus Christ.] 
 
 The two great works of God, by which He is known to us, are 
 Creation and Redemption, which is a new or second creation. 
 The Son of God, as God, was with the Father, as the worker of 
 the former ; but as God-man, He is the author of the latter. St. 
 John begins his gospel with the first, and from that passes on to 
 41 
 
482 LEIGHTON'S SELECT WORKS. 
 
 the second. In the beginning was The Word by Him were all 
 things made. But at ver. 14, the other is expressed : The Word 
 was made flesh, and he dwelt among its, had a tent like ours, and 
 made of the same materials. He adds, He was full of grace and 
 truth ; and for this end (as there follows,) that we might all receive 
 of his fulness, grace for grace. And this is that great work of 
 new creation. Therefore the prophet Isaiah, fortelling this great 
 work from the Lord's own mouth, speaks of it in these terms, 
 Chap. li. 16. That I may plant the heavens and lay the founda- 
 tion of the earth, and say unto Sion, Thou art my people. That 
 making of a new people to Himself in Christ, is as the framing of 
 heaven and earth. Now this restoration by Jesus Christ, supposes 
 the ruin and misery of man by his fall, that sin and death under 
 which he is born. This we all seem to know, and acknowledge, 
 and well we may, for we daily feel the woful fruits of that bitter 
 root : but the truth is, the greatest part of us are not fully con- 
 vinced, and therefore, do not consider this gulf of wretchedness 
 into which we are fallen. If we were, there would be more cries 
 amongst us for help to be drawn out and delivered from it : this 
 great Deliverer, this Saviour would be of more use, and of more 
 esteem with us. But I cannot now insist on that point. 
 
 Only consider, that this makes the necessity of a Mediator. 
 The disunion and distance which sin hath made betwixt God and 
 K.an, cannot be made up but by a Mediator, one to come betwixt ; 
 so that there is now no believing in God the Father, but by this 
 believing in Jesus his Son ; no appearing without horror, yea, 
 without perdition, before so just a Judge highly offended, but by 
 the intervention of so powerful a Reconciler, able to satisfy and 
 appease Him. And He tells it us plainly and graciously, that we 
 mistake not our way, No man cometh unto the Father but by me. 
 John xiv. 6. 
 
 Few are our thoughts concerning God and returning to Him ; 
 but if we have any, this is our unhappiness, that naturally we are 
 subject to leave out Christ in them. We think there is something 
 to be done : we talk of repentance, of prayer, and of amendment, 
 though we have not these neither. But if we had these, there is 
 yet one thing necessary above all these, which we forget ; there is 
 absolute need of a Mediator to make our peace, and restore us 
 into favor with God, One who must for that end do and suffer for 
 us what we can neither do nor suffer. Though we could shed 
 rivers of tears, they cannot wash out the stain of any one sin ; yea, 
 there is some pollution in our very tears, so that they themselves 
 have need to be washed in the blood of Jesus Christ. 
 
 
 Suffered under Pontius Pilate, was crucified.] 
 
 That he died, and what kind of death, you see, is expressed. 
 
EXPOSITION OF THE CREED. 483 
 
 But as many particular sufferings of his body are not here men 
 tioned, so none of those of his soul, but all are comprehended in 
 this general word, He sufficed. Those were too great to be duly 
 expressed in so short a form, and therefore, are better expressed 
 by supposing them, and including them only in this, He suffered. 
 As he that drew the father, among others, beholding the sacrific- 
 ing of his own daughter, signified the grief of the rest in their 
 gestures, and visages, and tears, bat drew the father vailed ; so 
 here, the crucifying and death of our Saviour are expressed, but 
 the unspeakable conflicts of his soul are vailed under the general 
 term of suffering. But surely, that invisible cup which came from 
 his Father's hand, was far more bitter than the gall and vinegar 
 from the hand of his enemies ; the piercing of his soul, far sharper 
 than the nails and thorns. He could answer these sweetly with 
 Father, forgive them, for they know not ivhat they do. But those 
 other pangs drew from him another kind of word, My God, my 
 God, why hast thou forsaken me? 
 
 Died.] No less would serve, and therefore he was obedient even 
 unto the death, as the sentence against us did bear, and the sacri- 
 ces of the Law did prefigure. When the sacrifices drew back 
 and went unwillingly to the place, the heathens accounted it an 
 ill presage. Never was sacrifice more willing than Christ. I lay 
 down my life for my sheep, says he, and no man taketh it from me. 
 John x. 15, 18. As a sheep before the shearers is dumb, so he 
 opened not his mouth. He gave his back to the smiters. Isa. liii. 
 7. For this hour came I into the world. John xviii. 37. And 
 this his death is our life : though by it we are not freed from this 
 temporal death, yet, which is infinitely more, we are delivered 
 from eternal death, and which is yet more, entitled to eternal life ; 
 arid therefore, do no more surfer this temporal death as a curse, 
 but enjoy it as a blessing, and may look upon it now, (such as are 
 in Christ, none other,) not only as a day of deliverance, but of 
 coronation, the exchange of our present rags for long white robes, 
 and a crown that fadeth not away. 
 
 Buried.] For the further assurance of his death, and glory of 
 his resolution ; as likewise, to commend the grave to us, as now 
 a very sweet resting-place : he hath warmed the cold bed of the 
 grave to a Christian, that he needs not fear to lie down in it, nor 
 doubt that he shall rise again, as we know, and are after to hear 
 that He did. 
 
 Reflections on Christ's sufferings.] 
 
 Refl. 1. These are great things indeed which are spoken con- 
 cerning Jesus Christ, his birth and sufferings; but the greater 
 our urihappiness, if we ha\ 7 e no portion in them. To hear of them 
 onjy, and to enjoy nothing of them, is most miserable ; and thus 
 
484 LEIGH-TON'S SELECT WORKS. 
 
 it is through our unbelief. Were it as common to believe in him, 
 as to repeat these words, or to come to church and hear this gos- 
 pel preached, then you would all make pretty good plea on it. 
 But believe it, it is another kind of thing to believe than all that, 
 or than any thing that the most of us yet know. My brethren, do 
 not deceive yourselves. That common highway faith will not 
 serve ; you are, for all that, still unbelievers in Christ's account ; 
 and if so, for all the riches of comfort that are in him, you can 
 receive none from him. It is a sad word that he says, Because ye 
 believe not in me, ye shall die in your sins. John viii. 21. As if 
 he should say, Though I died for sins, not mine own but others, 
 yet, your remaining in ungodliness and unbelief, that shall do you 
 no good ; ye shall die in your sins for all that. It is such a faith as 
 endears Christ to the soul, unites it to him, makes Christ and it one, 
 that makes all that is his to become ours. Then, we shall con- 
 clude aright, Christ hath suffered, therefore I shall not. As hie 
 said to them who came to take him, Is it I you seek? Then let 
 these go free ; so, to the Law and the justice of God, he says, see- 
 ing you have sought and laid hold on rne, and made me suffer, let 
 these go free who lay hold on me by faith : if you have anything 
 to say to them, I am to answer for them, yea, I have done it al- 
 ready. 
 
 2. You that believe and live by this death, be often in review- 
 ing it and meditating on it, that your souls may be ravished with 
 the admiration of such love, and warmed with a reflex love to him. 
 Mira Dei dignitas f mira indignitas nostra. Other wonders, as 
 you say, last for a while, but this is a lasting wonder; not to the 
 ignorant the cause of wonder at other things is ignorance indeed, 
 but this is an everlasting wonder to those who know it best, viz. 9 
 to the very angels. Let that loved Jesus be fixed in your hearts, 
 who was for you nailed to the cross : Donee totus Jixus in corde, 
 qui totus Jixus in cruce. St. Bernard wonders that men should 
 think on any thing else : Quanta insance post tanti Regis advcn- 
 tum aliis negotiis ! Surely it is great folly, to. think and esteem 
 much of any thing here, after his appearing : the sun arising 
 drowns all the stars. And withal, be daily crucifying sin in your- 
 selves, be avenged on it for his sake, and kill it because it killed 
 him. 
 
 3. Will you think any thing hard to do or suffer for him, who 
 undertook and performed to the full so much for you ? If you 
 had rather be your own than Christ's, much good do it you with 
 yourselves; but know that if you are not Christ's, but your own, 
 you must look for as little of him to be yours. If ye be your own, 
 you must bear all your own sins, and all the wrath that is due to 
 them. But if you like not that, and resolve to be no more your 
 own, but Christ's, then what have you to do but cheerfully to em- 
 brace, yea, earnestly to seek all opportunities to do him service ? 
 
EXPOSITION OP THE CREED. 485 
 
 4. These are the steps of Christ's humiliation ; look on them, 
 then, so as to study to be like him particularly in that. Surely, 
 the soul that hath most of Christ, hath most humility. It is the 
 lesson he peculiarly recommends to us from his own example, 
 which is the shortest and most effectual way of teaching : Learn 
 of me, for I meek and lowly of heart. Matt. xi. 29. He became 
 humble to expiate our pride, and yet we will not banish that pride 
 which undid us, and follow that way of salvation which is humility. 
 Jesus Christ is indeed the lily of the valleys; he grows no where 
 but in the humble heart. 
 
 Rose again the third day.] 
 
 v 
 
 When humbled to the lowest, then nearest his exaltation, as 
 Joseph in the prison. He could die, for he was a man, and a 
 man for that purpose, that he might die ; but he could not be 
 overcome by death, for he was God : yea, by dying, he overcame 
 death, and so shewed himself truly the Lord of life. He strangled 
 that lion in his own den. The whale swallowed Jonah, but it 
 could not digest him ; it was forced to cast him up again at the 
 appointed time, the same with the time here specified, wherein 
 the prophet was a figure of this great Prophet, Jesus Christ. The 
 grave hath a terrible appetite ; it devours all, and still cries, give, 
 give, and never hath enough, as Agur says ; yet, for all its appe- 
 tite, Christ was too great a morsel for it to digest, too strong a 
 prisoner for all its bars and iron gates to keep him in. It was 
 impossible lie should be holden of it, says St. Peter. Acts. ii. 24. 
 
 He hath made a breach through death, opened up a passage on 
 the other side of it into life, though otherwise, indeed, vestigia 
 nullaretrorsum* They who believe, who lay hold on him by faith, 
 they come through with him, follow him out at the same breach, 
 pass through death into heaven. But the rest find not the pas- 
 sage out; it is as- the Red Sea, passed only to the Israelites; 
 therefore, they must of necessity sink quite downwards through 
 the grave into hell, through the first death into the second, and 
 that is the most terrible of all. That death is indeed what one 
 called the other, the most terrible of all terribles, the king of ter- 
 rors, as it is in Job. 
 
 Now, the only assurance of that happy second resurrection to 
 the life of glory hereafter is, the first resurrection here to the life 
 of grace. Blessed are they that are partakers of the first resur- 
 rection, for on such the second death hath no power. Rev. xx. 6. 
 For the resurrection of Jesus Christ is, to the believer, the evi- 
 dence of his redemption completed, that all was paid by Christ, 
 as our surety, and so, he set at liberty : which the Apostle teach- 
 
 * There pre no returning footsteps. 
 *41 
 
486 LEIGHTON'S SELECT WORKS. 
 
 es us, when he says, He arose for our righteousness ; and again, 
 It is God that justifies : who shall condemn ? It is Christ that 
 died, or rather that is risen again. Rom. viii. 33. Nor is it only 
 the pattern and pledge of a believer's resurrection, but it is the 
 efficient cause both of that last resurrection of his body to glory, 
 and of the first, of his soul to grace. 
 
 The life of a believer is derived and flows forth from Christ as 
 his head, and is mystically one life with his, and therefore, as 
 himself expresses it, Because I live, ye shall live also. John xiv. 19. 
 Therefore is he called the Jirst begotten from the dead and the 
 beginning. Col. i. 18. He is first in all, and from him spring all 
 those streams tln&tmake glad the city of God. Therefore the 
 Apostle, in his thanksgiving for our new life and lively hopes, 1 
 Pet. i. 3, leaves not out that, Blessed be God, the Father of our 
 Lord Jesus Christ; that is the conduit of all. And 'he expresses 
 it in the same place, that we are begotten again to a lively hope, 
 by the resurrection of Jesus from the dead. But, alas! we pre- 
 judge ourselves of all that rich comfort that is wrapt up in this, 
 by living to ourselves and our lusts, and to the world, having not 
 our consciences purified from dead works. How few of us are 
 there who set that ambition of Paul before us, desiring above all 
 things to know him, and the pmcer of his resurrection, to be made 
 conformable unto his death ! Phil. iii. 10. That is the knowledge, 
 as he there expresses it, a lively experienced knowledge of that 
 power. 
 
 This rightly considered, will answer all our doubts and fears in 
 the Church's hardest times. When in its deliverance there ap- 
 pears nothing but impossibilities, when so low that its enemies 
 are persurded to conclude that it shall never rise again, and its 
 friends are oppressed with fearing so much, yet, He who brought 
 up his own Son Jesus from the dead, can and will restore His 
 Church, for which He gave His only begotten Son to the death. 
 Son of man, says he, can these dry bones live? Ezek. xxxii. 3. 
 Thus often looks the Church's deliverance, which is there the 
 proper sense. The prophet answered most wisely, Lord, thou 
 knowcst, q. d. It is a work only for Thee to know and to do ; 
 and by His Spirit they were revived. And so here, it looked 
 hopeless as the disciples thought ; they were at the point of giving 
 it over, and blaming almost their former credulity: We thought 
 this should have been he that should have delivered Israel; and 
 besides all this to-day is the third day. True, the third day 
 was come, but it was not yet ended ; yea, he rose in the begin- 
 ning of it, though they as yet knew it not, nor him to be present 
 to whom they spake ; but toward the end of it, they likewise 
 knew that he was risen, when he was pleased to discover himself 
 to them. Thus, though the enemies of the Church prevail so far 
 against it, that it seems buried, and a stone laid at the grave's 
 
EXPOSITION OP THE CREED. 487 
 
 month, yet, it shall rise again, arid at the very fittest, the appoint- 
 ed, time, as Christ the third day. Thus the Church expresses her 
 confidence, Hos. vi. 2 : In the third day he will raise us up. 
 Whatsoever it suffers, it shall gain by it, and be more beautiful 
 and glorious in its restorement. 
 
 He ascended into Heaven, and sitteth on the right hand of God the Fa- 
 ther.] 
 
 In sum, believers have, in this ascending and enthroning of 
 Christ, unspeakable comfort through their interest in Christ, both 
 in consideration of his present affection to them, and his effectual 
 intercession for them, and in the assured hope which this gives 
 them of their own after happiness and glory with him. 
 
 First, In all his glory he ibrgots them not. He puts not off his 
 bowels with his low condition here, but hath carried it along to his 
 throne. Bcne conveniunt, et in una sede moranfur, majestas ct 
 amor. His majesty and love suit very well, and both in their 
 highest degree. As all the waters of his sufferings did not quench 
 his love, nor left he it behind him buried in the grave, but it arose 
 with him, being stronger than death ; so, he let it not fall to the 
 earth when he ascended on high, but it ascended with him, and 
 he still retains it in his glory. And that our flesh which he as- 
 sumed on earth, he took up into Heaven, as a token of indissolu- 
 ble love betwixt him and those whom he redeemed, and sends 
 down from thence as the rich token of his love, his Spirit into 
 their hearts ; so that these are mutual remembrances. Can he 
 forget his own on earth, having their flesh so closely united to 
 him? You see he does not; he feels what they suffer. Saul, 
 Saul, wliy persccutest thou ME 1 And can they forget him whose 
 Spirit dwells in them, and records lively to their hearts the passa- 
 ges of his love, and brings all those things to their remembiance, 
 (as himself tells us, that Spirit would do.) and so proves indeed 
 THE COMFORTER, by representing unto us that his love, the spring 
 of our comforts? And when we send up our requests, we know 
 of a friend before us there, a most true and a most faithful friend, 
 who fails not to speak for us what we say, and much more. He 
 liveth, says the Apostle, to make intercession for us. Heb. vii. 25. 
 This is the ground of a Christian's boldness at the throne of grace : 
 yea, therefore is the Father's throne the throne of grace to us, 
 because the throne of our Mediator, Jesus Christ, is beside it : he 
 sits at His right hand, otherwise it could be nothing to us but a 
 throne of justice, and so, in regard of our guiltiness, a throne of 
 terror and affrightment, which we would rather flee from, than 
 draw near unto. 
 
 Lastly, as we have the comfort of such a friend, to prepare ac- 
 cess to our prayers there, which are the messengers of our souls, 
 
488 LEIGHTON'S SELECT WORKS. 
 
 so, of this, that our souls themselves, when they remove from these 
 houses of clay, shall find admission there through him. And this he 
 tells his disciples again and again, and in them all his own, that 
 their interest was so much in his ascending to his glory : I go to 
 prepare a place for you, that where I am, there ye may be also. 
 John xiv. 3. 
 
 It will not be hard to persuade them who believe these things, 
 and are portioners in them, to set their hearts on them, and, for 
 that end, to take them off from all other things as unworthy of 
 them : yea, it will be impossible for them to live without the fre- 
 quent and sweet thoughts of that place where the Lord Jesus is. 
 Yet, it is often needful to remind them that this cannot be enough 
 done, and, by representing these things to them, to draw them 
 more upwards. And it is best done in the Apostle's words : If 
 ye be risen with Christ, mind those things that are above^ where he 
 sits, &/c. Col. iii. 1. If ye be risen with him, follow him on, let 
 your hearts be where He is. They that are one with him,' the 
 blessed Seed of the woman, do find that unity drawing them Hea- 
 ven-words. But, alas! the most of us are like the accursed seed 
 of the serpent, basely grovelling on this earth, and licking the 
 dust. The conversation of the believer is in Heaven, where he 
 hath a Saviour, and from whence he looks for him. Truly, there 
 is little of a true Christian here ; (and that argues that there is 
 little of the truth of Christianity among us, who are altogether 
 here;) his head in Heaven, and his heart there, and these are 
 the two principles of Life. Let us then suit the Apostles advice, 
 and so enjoy the comfort he subjoins, that by our affections being 
 above, we may know, that our life is hid with Christ in God, and 
 therefore, that when He, who is our life, shall appear, we likewise 
 shall appear with Him in glory. 
 
 From thence he shall come to judge the quick and the dead.] 
 
 If we be persuaded that there is a Supreme Ruler of the world, 
 who is most wise, and just, and good, this will persuade us, not 
 only that there is some other estate and being than that we see 
 here, appointed for man, the most excellent, the reasonable part 
 of this visible world ; but that there shall be a solemn judicial 
 proceeding, in entering and instating him in that after-being. The 
 many miseries of this present life, and that the best of men are 
 usually deepest sharers in them, though it hath a little staggered, 
 not only wise heathens, but sometimes some of the prime saints of 
 God, yet, it hath never prevailed with any but brutal and debauch- 
 ed spirits, to conclude against Divine providence, but rather to 
 resolve upon this, that of necessity there must be another kind of 
 issue, a final catastrophe, reducing- all the present confusions into 
 order, and making odds even, as you say. It is true, that some- 
 
EXPOSITION OF THE CREED. 489 
 
 times here, the Lord's right hand finds out His enemies, and is 
 known by the judgment which he executes on them ; and, on the 
 other side, He gives some instances of His gracious providence to 
 His Church, and 4o particular godly men, even before the sons of 
 men ; but these are but some few preludes and pledges of that 
 great Judgment. Some he gives, that we forget not His justice 
 and goodness ; but much is reserved, that we expect not all, nor 
 the most, here, but hereafter. And it is certainly most congruous, 
 that this be done, not only in each particular apart, but most con- 
 spicuously in all together, that the justice and mercy of God may 
 not only be accomplished, but acknowledged and magnified, and 
 that, not only severally in the several persons of men and angels, 
 but universally, jointly, and manifestly in the view of all, as upon 
 one theatre, angels and men being at once, some of them the 
 objects of that justice, others of mercy, but all of them spectators 
 of both. Each ungodly man shall not only read, whether he will 
 or no, the justice of God in himself and his own condemnation, 
 which most of them shall do before that time their soul's particular 
 judgment; but they shall then see the same justice in all the rest 
 of the condemned world, and the rest, in them ; and, to the great 
 increase of their anguish, they shall see likewise the glory of that 
 mercy which shall then shine so bright in all the elect of God, 
 from which they themselves are justly shut out, and delivered up 
 to eternal misery. And, on the other side, the godly shall with 
 unspeakable joy behold, not only a part, as before, but the whole 
 sphere both of the justice and mercy of their God, and shall with 
 one voice admire and applaud Him in both. 
 
 Besides, the process of many men's actions, cannot be full at 
 the end of their life, as it shall be at that day : many have very 
 large after-reckonings to come upon them for those sins of others 
 to which they are accessory, though committed after their death ; 
 as the sins of ill-educated children to be laid to the charge of 
 their parents, the sins of such as any have corrupted, either by 
 their counsels, or opinions, or evil examples, &,c. 
 
 2. HE, the Lord Jesus, shall be Judge in that great d-ay. The 
 Father, and Spirit, and His authority, are all one, for they are all 
 one God and one Judge ; but it shall be particularly exercised 
 and pronounced by our Saviour, God-manjJ^s Christ. Thateter- 
 nal WORD by whom all things Were made, by Him all shall be 
 judged ; and so, he shall be THE WORD in that last act of time, as 
 in the first. He shall judicially pronounce that great and final 
 sentence which shall stand unalterable in eternity ; and not only 
 as the eternal Son of God, but withal as the Son of Man, and so 
 shall he sit as king, and invested with all power in Heaven and 
 earth. By that man whom He hath appointed to judge the quick 
 and the dead. The same Jesus shall so come, in like manner as ye 
 have see him go into heaven. Acts xvii. 31 ; i. 11, The powers 
 
490 LEIGHTON'S SELECT WORKS. 
 
 of the world and of hell are combined against his throne; there- 
 fore, they shall be his footstool sitting on that throne. And 
 the crown which he hath purchased for believers, he shall set 
 it on their heads with his own hand. This siiall be exceeding 
 joy and comfort, to all that have believed on him, that their 
 Redeemer shall be their Judge. He who was judged for them, 
 shall judge them, and pass sentence according to that covenant of 
 grace which holds in him, pronouncing them free from the wrath 
 which he himself endured for them, and heirs of that life which 
 he bought with his dearest blood. 
 
 And that gives no less accession to the misery of the wicked, 
 that the same Jesus whom they opposed and despised, so many of 
 them as heard any thing of him, He shall sit upon their final judg- 
 ment, and pronounce sentence against them, not partially aveng- 
 ing his own quarrel on them, no word of that, but most justly 
 returning them the reward of their ungodliness and unbelief. 
 That great Shepherd shall thus make that great separation of his 
 sheep from the goats. 
 
 3. Of the manner, we have thus much here, that He shall come 
 from heaven as the Scriptures teach us, He shall visibly appear in 
 the air ; He shall come in the clouds of heaven with power and 
 great glory, Matt. xxiv. 30, attended with innumerable companies 
 of glorious angels who shall serve him, both in the congregating 
 of his elect, and in separating of them from the reprobate; but 
 Himself, in the brightness of his own majesty, infinitely surpassing 
 them all. 2 Thess. i. 7 : In flaming fire. His first coming was 
 mean and obscure, suiting his errand, for then he came to be judg- 
 ed ; but that last coming shall be glorious, for he comes to judge, 
 and his judgment shall be in righteousness, Acts xvii. 31. Juste 
 Jtidicabit qui injustejudicatus est. [AUGUSTINE.] There shall be 
 no mis-alleging, or mis-proving, or mis-judging there. All the 
 judgments of men, whether private or judicial, shall be rejudged 
 there according to truth, by such a Judge before whom all things 
 are naked. And not only shall He know and judge all aright, 
 but all they who are judged, shall themselves be convinced that it 
 is so. Then all will see that none are condemnad but most deser- 
 vedly, and that the Lord's justice is pure and spotless in them 
 who perish, as his grace is without prejudice to his justice, it 
 being satisfied in Christ for them who are saved. The Books 
 shall be opened, those which men so willingly, the most of them, 
 keep shut and clasped up, and are so unwilling to look into, their 
 own accusing consciences ; the Lord will proceed formally against 
 the wicked according to the Books : no wrong shall be done them, 
 they shall have fair justice, and they shall see what they would not 
 look upon before, when by seeing, that might have been blotted 
 out, and a free acquittance written in its stead. And that the 
 believer shall read in his conscience at that day, which througl 
 
EXPOSITION OF THE CREED. 
 
 491 
 
 the dimness of faith, and the dark, troubled estate of his soul, he 
 many times could not read here below. 
 
 We are gaping still after new notions, but a few things wisely 
 and practically known, drawn down from the head into the heart, 
 are better than all that variety of knowing that men are so taken 
 up with. Faucis literis opus est ad menten bonam. This and 
 such like common truths, we think we both know and believe 
 well enough ; but truly, if this great point, touching the great and 
 last judgment, were indeed known and believed by us, it would 
 draw our minds to more frequent and more deep thoughts of it ; 
 and were we often and serious in those thoughts, they would have 
 such influence into all our other thoughts, and the whole course 
 of our lives, as would much, alter the frame of them from what they 
 are. Did we think of this Gospel which we preach and hear, that 
 we must then be judged by it, we should be now more ruled by it. 
 But the truth is, we are willingly forgetful of these things; they 
 are melancholy pensive thoughts, and we are content that the 
 noise of affairs or any vanities fill the ears of our minds, that we 
 hear them not. If we be forced at some times to hear of this last 
 judgment to come, it possibly casts out conscience into some little 
 trembling fit for the time, as it did Felix ; but he was not, nor are 
 we, so happy as to be shaken out of the custom and love of sin by 
 it. We promise it fair, as he did, some other time; but if that 
 time never come, this day will come, and they who shun to hear 
 or think of it, shall then see it, and the sight of k will be as terri- 
 ble and amazing, as the timely thoughts of it would have been 
 profitable. It is, no doubt, an unpleasing subject to all ungodly, 
 earthly minds ; but surely, it were our wisdom to be of that mind 
 now, that then we shall be forced to be of : we shall then read, 
 by the light of that fire which shall burn the world, the vanity of 
 all those things whereon we now dote so foolishly. Let us there- 
 fore be persuaded to think so now, and disengage our hearts, and 
 fix them on him who shall then judge us. Kiss the Son, lest he be 
 angry and ye perish from the way, when His wrath is kindled but 
 a little. They only are happy who trust in him. That which is 
 the affright ment of others, is their great joy and desire; they Jove 
 and long for that day, both for their Saviour's glory in it, and their 
 own full happiness ; and that their love to his appearing, is to them 
 a certain pledge of the crown they are to receive at his appear- 
 ing. 2 Tim. iv. 8 : at that day, says the Apostle. This day 
 he esteems more of than all his days ; therefore, he names it no 
 otherwise, than that day. How may we know what day it was 
 he meant? His coronation-day. But of all men, surely, the hy- 
 pocrite likes least the mention and remembrance of that day : 
 there is no room for disguises there, all masks must off, and all 
 things appear just as they are, and that is the worst new* to him 
 , that can be. 
 
492 LEIGH-TON'S SELECT WORKS. 
 
 The communion of Saints.] 
 
 This springs immediately from the former : if they make one 
 Church, then they have a very near communion together. They 
 are one body united to that glorious Head that is above ; they have 
 all one spiritual life flowing from him. And this communion holds 
 not only on earth and in heaven apart, but even betwixt heaven 
 and earth : the saints on earth make up the same body with those 
 already in glory ; they are born to the same inheritance by new 
 birth, though the others are entered in possession before them. 
 This their common title to spiritual blessings, and eternal blessings 
 prejudges none of them : their inheritance is such as is not les- 
 sened by the multitude of heirs ; it is entire to each one. And 
 that grace and salvation that flows from Christ, the Sun of Righ- 
 teousness, is as the light of the sun where it shines; none hath the 
 less because of others partaking of it. The happiness of the saints 
 is called an inheritance in light, which all may enjoy without 
 abatement to any. They have each one their crown : they need 
 not, they do not envy one another, nor, Ottomati-\ike, one brother 
 to kill another to reign alone. Yea, they rejoice in the happiness 
 and salvation of one another ; they are glad at the graces which 
 God bestows on their brethren ; for they know that they all be- 
 long to the same first owner, and return to His glory, and that 
 whatsoever diversity is in them, they all agree and concentre in 
 that service and good of the Church ; and so, what each one hath 
 of gifts and graces, belongs to all by virtue of this communion. 
 Thus ought each of them to think, and every one of them humbly 
 and charitably so to use what he hath himself, and ingenuously 
 to rejoice in that which others have, as the Apostle reasons at 
 large, 1 Cor. xii. 
 
 Forgiveness of Sins.] 
 
 Notwitstariding forgiveness of sins, there is a necessity of holi- 
 ness, though not as meriting it, yet, as leading unto happiness. 
 But on the other side, notwithstanding the highest point of holi- 
 ness we can attain, there is a necessity of this forgiveness of sins. 
 Though believers make up a holy Church and company of saints, 
 yet, there is a debt upon them that their holiness pays not ; yea, 
 they are so far from having a surplus for a standing treasure after 
 all is paid, that all the holiness of the saints together will not pay 
 the least farthing of that debt they owe. As for me, I will walk 
 in mine integrity, says David, Psal. xxvi. 11. How then ? Adds 
 he, This. shall justify me sufficiently? No, but Redeem Thou me, 
 and be merciful to me. So, 1 John i. 6 : If we say that ice have fel- 
 lowship with Him, and walk in darkness, we lie. And yet, in the 
 next verse, though we do walk in the light, yet is there need of 
 
EXPOSITION OF THE CREED. 493 
 
 the blood of Jesus Christ, to cleanse us from all sin ; and so 
 throughout the Scriptures. All the integrity of the godly under 
 the Law, did not exempt them from offering sacrifice, which was 
 the expiation of sin in the figure, looking forward to that great 
 and spotless Sacrifice that was to be slain for the sins of the world. 
 And those who believe the Gospel, the application of that justify- 
 ing blood that streams forth in the doctrine of the Gospel, is not 
 only needful to wash in for their cleansing in their first conversion, 
 but is to be re-applied to the soul, for taking off the daily contract- 
 ed guiltiness of new sins. It is a fountain opened and standing 
 open for sin arid for uncleanness, as that sea of brass before the 
 sanctuary. They that are clean have still need of washing, at 
 least, their feet, as Christ speaks to St. Peter, John xiii. 10. 
 
 The consideration of that precious blood shed for our sins, is 
 the strongest persuasive to holiness, and to the avoiding and 
 hating of sin. So far is the doctrine of justification, rightly under- 
 stood, from animating men to sin. But because of the woful con- 
 tinuance of sin in the godly, while they continue in this region of 
 sin and death, therefore is there a continual necessity of new re- 
 course to this great expiation. Thus St. John joins these two, 1 
 Eph. ii. 1, 2 : These things write I unto you, that ye sin not. And 
 if any man sin, we have an advocate with the Father, Jesus Christ 
 the righteous ; and he is the propitiation for our sins. 
 
 You think it an easy matter, and a thing that for your own ease 
 you willingly believe, the forgiveness of sins. It is easy indeed, 
 after our fashion ; easy to imagine that we believe such a thing 
 when we hear it, because we let it pass and question it not ; we 
 think it may be true, and think no further on it, while we neither 
 know truly what sin is, nor feel the weight of our own sins. But 
 where a soul is convinced of the nature of sin, and its own guilti- 
 ness, there to believe forgiveness is not so easy a task. 
 
 In believing this forgiveness of sins, and so, the other prvileges 
 that attend it, there be these three things gradually leading one to 
 the other. 1. To believe that there is such a thing, and that it is 
 purchased by the death of Christ, and so attainable by coming 
 unto him for it. 2. By this, the soul finding itseif ready to sink 
 under the burden of its own sins, is persuaded to go to him, and 
 lay over that load on him ; and itself withal resolves to rest on him 
 for this forgiveness. This is to believe in him who is the Lord 
 our righteousness. 3. Upon this believing on him for forgiveness, 
 follows a reflex believing of that forgiveness; not continually and 
 inseparably, especially if we take the degree of assurance some- 
 what high, but yet, in itself, it is apt to follow, and often, in God's 
 gracious dispensation, doth follow upon that former act of believing, 
 through the clearness and strength of faith in the soul, and some- 
 times withal, is backed with an express, peculiar testimony of 
 God's own Spirit. To believe, and to grow stronger in believing, 
 42 
 
494 LEIGHTON'S SELECT WORKS. 
 
 and to aspire to the assurance of faith, is our constant duty : but 
 that immediate testimony of the Spirit, is an arbitrary beam that 
 God reserves in His own hand, yet, such a gift as we may not only 
 lawfully seek, but do foolishly prejudice ourselves and slight it, if 
 we neglect to seek it, and want so rich a blessing for want of ask- 
 ing, and withal, laboring to keep our hearts in a due disposition 
 and frame for entertaining it. The keeping of our consciences 
 pure, as much as may be, doth not only keep the comfortable evi- 
 dence of pardon clearest and least interrupted within us, but is 
 the likeliest to receive those pure joys which flow immediately 
 into the soul from the Spirit of God. The testimony of our con- 
 science is, if we damp it not ourselves, our continual feast; but 
 that testimony of the Spirit is a superadded taste of higher comfort 
 out of God's own hand, ttS it were a piece of Heaven in the soul, 
 which He sometimes cheers it withal, where He hath first given 
 much love and ardent desires after Himself: they are short of that 
 light, in the fulness whereof we hope to dwell hereafter. But 
 besides that God is most free in that particular, and knows what 
 is fittest for us, the greatest part even of true Christians yet do 
 not so walk, nor attend to that spiritualnessthat is capable of such 
 visits. 
 
 The destruction of the body.] 
 
 Our bodies are raised, which were companions and partakers 
 of our good and evil in our abode upon earth, that they may in 
 eternity be companions and partakers of our reward. Those of 
 the ungodly, to suit their condemned soub, shall be filled with 
 shame, and vileness, and misery ; and those that were, in their 
 lower estate here, temples of the Holy Ghost, shall be filled with 
 that fulness of joy that shall run over from the soul unto them : 
 they shall be conformable to the happy and glorious souls to which 
 they shall be united, yea, to the glorious body of our Lord Jesus 
 Christ. There shall then be nothing but beauty, and glory, and 
 immortality, in them which are now frail and mortal, and being 
 dead, do putrefy and tivrn to dust. He shall change our vile bodies, 
 and make them like unto his most glorious body. Phil. Hi. 21. But, 
 as St. Bernard says well, If we \yould be sure of this, that our bo- 
 dies shall be conformed to his in the glory to come, let us see that 
 our souls be here conformed to his, in that humility which he so 
 much manifested whilst he dwelt among men : if we would that 
 then our vile body be made like his glorious body, let our proud 
 heart now be made like his humble heart. 
 
 Life eternbl.] 
 
 Our Confession of faith ends in that which is the end of our 
 
EXPOSITION OF THE CREED. 495 
 
 faith, our everlasting salvation, or eternal life. Of which, all 
 that we can say is but stammering, and all our knowledge and 
 conceiting of it but ignorance, in regard of what it is : yet, so 
 much we know, or may know of it, as, if we knew aright, would 
 certainly draw us more into the desires and pursuits of it. The 
 very name of life is sweet, but then especially as it is here meant, 
 in the purest and sweetest sense, for a truly happy life. Non est 
 vivere, sed valere, vita. For a life full of misery is scarcely worth 
 the name of life, and the longer it were, the worse ; therefore, the 
 miserable estate of damned souls, though immortal in it, is called 
 death. So then, by this life, true and full blessedness being meant, 
 and then, that added, that it is eternal life, what can be imagined 
 more to make it desirable ? So happy, that there shall not be the 
 smallest drop of any evil or bitterness in it, pure unmixed bliss; 
 nothing present in it that is displeasing, nor any thing wanting 
 that is delightful ; and everlasting, that when millions of years (if 
 there were any such reckoning there) are rolled about, it shall be 
 as far from ending as at the first. 
 
 A very little knowledge of this blessed life, would make us clean 
 out of love with the life that now we make such account of. What 
 can it be that ties us here ? The known shortness of this life, 
 were it more happy than it is to any, might make it of less esteem 
 with us. But then withal, being so full of miseries and sins, so 
 stuffed with sorrows round about us, and within ourselves, that if 
 the longest of it can be called long, it is only the multitude of 
 miseries in it, that can challenge that name for it. Such a world 
 of bodily diseases, here one's head paining him, another his stom- 
 ach : some complaining of this part, some of that, and the same 
 party sometimes of one malady, sometimes of another ; what dis- 
 appointments, and disgraces, and cross encounters of affairs; what 
 personal and what public calamities; and then, sin, the worst of 
 all ! And yet, all cannot wean us ! We cannot endure to hear 
 nor to think of removing ; and the true reason is, unbelief of this 
 eternal life, and the neglect of those ways that lead to it. Be per- 
 suaded at length to call in your heart from the foolish chase of 
 vanity, and consider this glorious life that is set before you. Do 
 you think the provision you make for this wretched present life, 
 worth so many hours' daily pains, and give eternal life scarcely 
 half a thought in many hours, possibly not a fixed, serious thought 
 in many days? Surely, if you believe there is such a thing, you 
 cannot but be convinced that it is a most preposterous, unwise 
 course you take, in the expense of your time and pains upon any 
 thing else more than on life eter.nal. Think what a sad thing it 
 will be, when your soul must remove out of that little, cottage 
 wherein it now dwells, not to be bettered by the removal, but 
 thrust out into utter darkness. Whereas, if ye would give up with 
 sin, and ergbrstce Jesus Christ as your joy and your life, in, him 
 
496 LEIGHTON'S SELECT WORKS. 
 
 you would presently be put into a sure, unfailing right to this 
 eternal life. It is a pure life, and purity of life here, is the only 
 way to it Blessed are the pure in heart, for they shall see God. 
 
 SELECTIONS FROM THE THEOLOGICAL LEC- 
 TURES. 
 
 From the Introduction. 
 
 It is not my intention to perplex you with curious questions, and 
 lead you through the thorny paths of disputation; but, if I had 
 any share of that excellent art, it would be my delight to direct 
 your way, through the easy and pleasant paths of righteousness, 
 to a life of endless felicity, and be myself your companion in that 
 blessed pursuit. I would take pleasure to kindle in your souls the 
 most ardent desires, and fervent love of heavenly things ; and to 
 use the expression of a great divine, add " wings to your souls, to 
 snatch them away from this world, and restore them to God." 
 For, if I may be allowed to speak with freedom, most part of the 
 notions that are treated of in theological schools, that are taught 
 with great pomp and ostentation, and disputed with vast bustle 
 and noise, may possibly have the sharpness of thorns ; but they 
 have also their barrenness : they may prick and tear, but they 
 can afford no solid nourishment to the minds of men. No man 
 ever gathered grapes off thorns, nor Jigs off thistles. " To what 
 purpose," saith A. Kempis, " dost thou reason profoundly con- 
 cerning the Trinity, if thou art without humility, and thereby dis- 
 pleasest that Trinity?" And St. Augustine, upon the words of 
 Isaiah, / am the Lord that teacheth thee to profit, observes with 
 great propriety, that the Prophet here mentions utility in opposition 
 to subtilty. Such are the principles I would wish to communi- 
 cate to you ; and it is my earnest desire and fervent prayer, that 
 while I, according to my measure of strength, propose them to 
 your understanding, He who sits in Heaven, yet condescends to 
 instruct the hearts of men on this earth, may effectually impress 
 them upon your minds. 
 
 But that you may be capable of this supernatural light and hea- 
 venly instruction, it is, first of all, absolutely necessary, that your 
 minds be called off from foreign objects ; and turned in upon 
 themselves ; for, as long as your thoughts are dispersed and scat- 
 tered in pursuit of vanity and insignificant trifles, he that would 
 
EXPOSITORY LECTURES. 497 
 
 lay before them the principles and preceptsof this spiritual wisdom, 
 would commit them, like the sibyl's prophecies, that were written 
 on loose leaves of trees, to the mercy of the inconstant winds, and 
 thereby render them entirely useless.. It is certainly a matter of 
 great difficulty, and requires uncommon art, to fix the thoughts of 
 men, especially young men and boys, and turn them in upon 
 themselves. We read in the parable of the Gospel concerning 
 the prodigal son, that, first of all, he came to himself, and then 
 returned to his father. It is certainly a very considerable step 
 towards conversion to God, to have the mind fixed upon itself, 
 and disposed to think seriously of its own immediate concerns; 
 which the pious St. Bernard excellently expresses in this prayer : 
 " May I," says he, "return from external objects to my own in- 
 ward concerns, and from inferior objects rise to those of a superior 
 nature." I shall look upon it as no small happiness, if, out of 
 this whole society, I could but gain one, but wish earnestly I 
 could prevail with many, and still more ardently that I could send 
 you all away, fully determined to entertain more serious and secret 
 thoughts than ever you had before, with regard to your immortal 
 state and eternal concerns. But how vain are the thoughts of 
 men ! What a darkness overclouds their minds ! It is the great 
 complaint of God concerning His people, that they have not a 
 heart to understand. It is at once the great disgrace and misery 
 of mankind, that they live without forethought. That brutish 
 thoughtlessness, pardon the expression, or, to speak more intelli- 
 gibly, want of consideration, is the death and ruin of souls. And 
 the ancients observe, with great truth and justice, " that a thought- 
 ful mind is the spring and source of every good thing." 
 
 It is the advice of the Ps;ilmist, that we should converse much 
 with ourselves : an advice, indeed, which is regarded by few ; for 
 the greatest part of mankind are no where greater strangers than 
 at home. But it is my earnest request to you, that you would be 
 intimately acquainted with yourselves, and as becomes persons 
 devoted to a studious life, be much at home, much in your own 
 company, and very often engaged in serious conversation with 
 yourselves. Think gravely, To what purpose do I live ? Whith- 
 er am I going? Ask thyself, hast thou any fixed and determined 
 purpose, any end that thou pursuest with steadfastness ? The 
 principles I have embraced under the name of the Christian Re- 
 ligion, the things I have so often heard about a future state and 
 life, and death eternal, are they true or false 1 If they are true, 
 as we all absolutely profess to believe they are, then, to be sure, 
 the greatest and most important matters of this world are vain and 
 even less than vanity itself: all our knowledge is but ignorance, 
 our riches poverty, our pleasure bitterness, and our honors vile 
 and dishonorable. How little do those men know, who are ambi- 
 tious of glory, what it really is, and how to be attained ! Nay 
 *42 ]1 
 
498 LEJGHTON'S SELECT WORKS. 
 
 they eagerly catch at the empty shadow of it, while they avoid and 
 turn their backs upon that glory which is real, substantial, and 
 everlasting. The happiness of good men in the life to corne, is 
 not only infinitely above all our expressions, but even beyond our 
 most enlarged thoughts. By comparing, however, great things 
 with small, we attain some faint notion of these exalted and invis- 
 ible blessings, from the earthly and visi-ble enjoyment of this world. 
 In this respect, even the Holy Scriptures descend to the weakness 
 of our capacities, and as the Hebrews express it, " The law of 
 God speaks the language of the children of men." They speak 
 of this celestial life, under the representations of an heritage, of 
 riches, of a kingdom, and a crown, but with uncommon epithets, 
 and such as are by no means applicable to any earthly glory or 
 opulence, however great. It is an inheritance, but one that is 
 uncorrupted, undefiled, and that fadeth not away ; a kingdom, but 
 one that can never be shaken, much less ruined ; which can never 
 be said of the thrones of this sublunary world, as evidently ap- 
 pears from the histories of all nations, and our own recent expe- 
 rience. Here, ye sons of Adam, a covetous and ambitious race, 
 here is room for a laudable avarice ; here are motives to excite 
 your ambition, and, at the same time, the means of satisfying it 
 to the full. But it must be acknowledged, that the belief of these 
 things is far from being common. What a rare attainment is 
 faith, seeing that among the prodigious crowds of those who pro- 
 fess to believe in this world, one might justly cry out, Where is a 
 true believer to be found '? That man shall never persuade me, 
 that he believes the truth and certainty of heavenly enjoyments, 
 who cleaves to this earth, nay, who does not scorn and despise it, 
 with all its baits and allurements, and employ all his powers, as 
 well as his utmost industry, to obtain these immense and eternal 
 blessings. 
 
 Nor is there any thing in the way to these enjoyments that can 
 deter you from it, unless holiness in heart and life appear to be 
 a heavy and troublesome task to you : whereas, on the contrary, 
 nothing surely can be named, that is either more suited to the 
 dignity of human nature, more beautiful and becoming, or attend- 
 ed with greater pleasure. I therefore beseech and entreat you, 
 by the bowels of Divine mercy, and by your own most precious 
 souls, that you would seriously considerer these things, and make 
 them your principal study. Try an experiment, attended with no 
 danger or expense ; make a trial of the ways of this wisdom, and 
 I doubt not but you will be so charmed with the pleasantness 
 thereof, that you will never thenceforward depart from them. 
 For this purpose, I earnestly recommend to you, to be constant 
 and assiduous in prayer. Nay, it is St. Paul's exhortation, that 
 you pray without ctasing. 1 Thes. v. 17. So that prayer may be, 
 not only, according to the old saying, Clavis diei > et sera noctis, 
 
EXPOSITORY LECTURES. 499 
 
 The key that opens the day, and the lock thiit shuts up the night; 
 but also, so to speak, a staff for support in the day-time, and a 
 bed for rest and comfort in the night ; two conveniences which 
 are commonly expressed by one single Hebrew word. And be 
 assured, that the more frequently you pray, with so much the 
 greater ease and pleasure will your prayers be attended, not only 
 from the common and necessary connexion between acts and 
 habits, but also from the nature of this duty. For prayer, being 
 a kind of conversation with God, gradually purifies the soul, and 
 makes it continually more and more like unto Him. Our love of 
 God is also very much improved by this frequent intercourse with 
 Him ; arid by His love, on the other hand, the soul is effectually 
 disposed to fervency, as well as frequently in prayer, and can, by 
 no means, subsist without it. 
 
 Study of the Scriptures. 
 
 I exhort and beseech you, never to suffer so much as one day 
 to pass, either through lazy negligence or too much eagerness in 
 inferior studies, without reading some part of the sacred records 
 with a pious and attentive disposition of mind ; still joining with 
 your reading, fervent prayer, that you may thereby draw down 
 that Divine light, without which spiritual things cannot be read 
 and understood. But with this light shining upon them, it is not 
 possible to express how much sweeter you will find these inspired 
 writings, than Cicero, Demosthenes, Homer, Aristotle, and all the 
 other orators, poets, and philosophers. They reason about an 
 imaginary felicity, and every one in his own way advances some 
 precarious and uncertain thoughts upon it ; but this Book alone 
 shows clearly, and with absolute certainty, what it is, and points 
 out the way thai leads to the attainment of it. This is that which 
 prevailed with St. Augustine to study the Scriptures, and engaged 
 his affection to them. " In Cicero, and Plato, and other such 
 writers," says he, " I meet with many things wittily said, and 
 things that have a moderate tendency to move the passions; but 
 in none of them do I find these words, Come unto me, all ye that 
 labor, and are heavy laden, and I will give you rest" 
 
 Human Felicity nowhere to be found in earthly things. 
 
 The proposition is, That human felicity, or that full and com- 
 plete good that is suited to the nature of man, is not to be found 
 in the earth, nor in earthly things. 
 
 Now, what if, instead of further proof or illustration, I should 
 only say If this perfect felicity is to be found within this visible 
 world, or the verge of this earthly life, let him, 1 pray, who hath 
 found it out, stand forth ; let him tell who can, what star, of what- 
 
500 LEIGHTON'S SELECT WORKS. 
 
 ever magnitude, what constellation or combination of stars, has so 
 favorable an aspect, and so benign an influence, or what is that 
 singular good, or assemblage of good things in this earth, that can 
 confer upon mankind a happy life. All things that, like bright 
 stars, have hitherto attracted the eyes of men, vanishing in a few 
 days, have proved themselves to be comets, not only of no benign, 
 but even of pernicious influence : according to the saying, " There 
 is no comet but what brings some mischief along with it." All 
 that have ever lived during so many ages that the world has hith- 
 erto lasted, noble and ignoble, learned and unlearned, fools and 
 wise men, have gone in search of happiness : has ever any one of 
 them all, in times past, or is there any one at this day that has 
 said, I have found it? Different men have given different defini- 
 tions and descriptions of it, and according to their various turns 
 of mind, have painted it in a great variety of shapes; but, since 
 the creation of the world, there has not been so much as one who 
 ever pretended to say. Here it is, I have it, and have attained the 
 full possession of it. Even those from whom most was to be expect- 
 ed, men of the utmost penetration, and most properly qualified for 
 such researches, after all their labor and industry, have acknowl- 
 edged their disappointment, and that they had not found it. But 
 it would be wonderful indeed, that there should be any good suited 
 to human nature, and to which mankind were born, and yet that 
 it never fell to the share of any one individual of the sons of men : 
 unless it be said, that the things of life, in this respect, resemble 
 the speculations of the schools ; and that, as they talk about ob- 
 jects of knowledge that were never known, so there is some good 
 attainable by men, which was never actually attained. 
 
 But to look a little more narrowly into this matter, and take a 
 transient view of the several periods of life. Infants are so far 
 from attaining to happiness, that they have not yet arrived at hu- 
 man life ; yet, if they are compared with those of riper years, they 
 are in a low and improper sense, with regard to two things, inno- 
 cence and ignorance, happier than men ; for there is nothing that 
 years add to infancy so invariably, and in so great abundance, as 
 guilt and pollution ; and the experience and knowledge of the 
 world which they give us, do not so much improve the head, as 
 they vex and distress the heart. So that the great man represent- 
 ed in the tragedy embracing his infant who knew nothing of his 
 own misery, seems to have had some reason to say, " That those 
 who know nothing enjoy the happiest life." And to be sure, 
 what we gain by our progress from infancy to youth, is, that we 
 thereby become more exposed to the miseries of life, and, as we 
 improve in the knowledge of things, our pains and torments are also 
 increased : for either children are put to servile employments, or 
 mechanic arts ; or if they happen to have a more genteel and 
 liberal education, this very thing turns to a punishment, as they 
 
EXPOSITORY LECTURES. 501 
 
 are thereby subjected to rods and chastisements, and the power of 
 parents and instructers, which is often a kind of petty tyranny ; 
 and, when the yoke is lightened with the greatest prudence, it still 
 seems hard to be borne, as it is above the capacity of their young 
 minds, thwarts their wishes and inclinations, and encroaches 
 upon their beloved liberty. 
 
 Youth, put in full possession of this liberty, for the most part 
 ceases to be master of itself; nor can it be truly said to be deliv- 
 ered from its former misery, as to exchange it for a worse, even 
 that very liberty. It leaves the harbor to sail through quicksands 
 and Sirens; and when both these are passed, launches out into 
 the deep sea. Alas ! to what various fates is it there exposed ! 
 How many contrary winds does it meet with ! How many storms 
 threatening it with shipwreck ! How many shocks has it to bear 
 from avarice, ambition, and envy, either in consequence of the 
 violent stirrings of those passions within itself, or the fierce attacks 
 of them from without ! Amidst all these tempests, the ship is 
 either early overwhelmned, or broken by storms ; and worn out 
 by old age, at last falls to pieces. 
 
 Nor does it much signify what state of life one enters into, or 
 what rank he holds in human society ; for all forms of business 
 and conditions of life, however various you may suppose them to 
 be, are exposed to a much greater variety of troubles and distress- 
 es, some to pressures more numerous and more grievous than 
 others, but all to a great many, and every one to some peculiar to 
 itself. If you devote yourself to ease and retirement, you can- 
 not avoid the reproach and uneasiness that constantly attend an 
 indolent, a useless, and lazy life. If you engage in business, 
 whatever it be, whether you commence merchant, soldier, farmer, 
 or lawyer, you always meet with toil and hazard, and often with 
 heavy misfortunes and losses. Celibacy exposes to solitude; 
 marriage, to solicitude and cares. \Vithout learning, you appear 
 plain and unpolished; but on the other hand, the study of letters 
 is a matter of immense labor, and, for the most part, brings in but 
 very little, either with regard to the knowledge you acquire by it, 
 or the conveniences of life it procures. But I will enlarge no 
 further. You find the Greek and Latin poets lamenting the ca- 
 lamities of life in many parts of their works, and at great length : 
 nor do they exaggerate in the least; they even fall shoit of the 
 truth, and only enumerate a few evils out of many. 
 
 The Greek epigram ascribed by some to Prosidipus, by others 
 to Crates the Cynic philosopher, begins thus, " What state of life 
 ought one to choose?" and having enumerated them all, concludes 
 in this manner : " There are then only two things eligible, either 
 never to have been born, or to die as soon as one makes his ap- 
 pearance in the world." 
 
 But now, leaving the various periods and conditions of life, let 
 
502 LEIGHTON'S SELECT WORKS. 
 
 us, with great brevity, run over those things which are looked up- 
 on to be the greatest blessings in it, and see whether any of them 
 can make it completely happy. Can this be expected from a 
 beautiful outside 1 No ; this has rendered many miserable, but 
 never made one happy. For suppose it to be sometime? attended 
 with innocence, it is surely of a fading and perishing nature, " the 
 sport of time or disease." Can it be expected from riches? Sure- 
 ly no ; for how little of them does the owner possess, even sup- 
 posing his wealth to be ever so great ! What a small part of them 
 does he use or enjoy himself! And what has he of the rest but 
 the pleasure of seeing them with his eyes? Let his table be load- 
 ed with the greatest variety of delicious dishes, he fills his belly 
 out of one ; and if he has a hundred beds he lies but in one of 
 them. Can the kingdoms, thrones, and sceptres of this world, 
 confer happiness ? No : we learn from the histories of all ages, 
 that not a few have been tumbled down from these by sudden and 
 unexpected revolutions, and those not such as were void of con- 
 duct or courage, but men of great and extraordinary abilities. 
 And that those who met with no such misfortunes, were still far 
 enough from happiness, is very plain from the situation of their 
 affairs, and in many cases, from their own confession. The say- 
 ing of Augustus is well known : " I wish I had never been mar- 
 ried and had died childless." And the expression of Severus at 
 his death, " I became all things, and yet it does not profit me, 33 
 But the most noted saying of all, and that which best deserves to 
 be known, is that of the wisest and most flourishing king, as well 
 as the greatest preacher, who, having exactly computed all the 
 advantages of his exalted dignity and royal opulence, found this 
 to be the sum total of all, and left it on record for the inspection 
 of posterity and future ages, Vanity of vanities, all is vanity. 
 
 All this may possibly be true with regard to the external advan- 
 tages of men ; but may not happiness be found in the internal 
 goods of the mind, such as wisdom and virtue ? Suppose this 
 granted ; still that they may confer perfect felicity, they must of 
 necessity be perfect themselves. Now, shew me the man, who, 
 even in his own judgment, has attained to perfection in wisdom and 
 virtue : even those who were accounted the wisest, and actually 
 were so, acknowledged they knew nothing! nor was there one 
 among the most approved philosophers, whose virtues were not 
 allayed with many blemishes. The same must be said of piety 
 and true religion, which, though it is the beginning of felicity, 
 and tends directly to perfection, yet, as in this earth it is not full 
 and complete in itself, it cannot make its possessors perfectly 
 happy. The knowledge of the most exalted minds is very obscure, 
 and almost quite dark, and their practice of virtue lame and im- 
 perfect. And indeed, who can have the boldness to boast of per- 
 fection in this respect, when he hears the great Apostle complains 
 
EXPOSITORY LECTURES. 503 
 
 ing of the law ofthejlesh, and pathetically exclaiming, Who shall 
 deliver me from this body of death 1 Rom. vii. 24. Besides, 
 though wisdom and virtue, or piety were perfect, so long as we 
 have bodies, we must at the same time have all bodily advantages, 
 in order to perfect felicity. Therefore, the Satirist smartly ridi- 
 cules the wise man of the Stoics: " He is," says he, " free, hon- 
 ored, beautiful, king of kings, and particularly happy, except when 
 he is troubled with phlegm." 
 
 Since these things are so, we must raise our minds higher, and 
 not live with our heads bowed down like the common sort of 
 mankind ; who, as St. Augustine expresses it, "look for a happy 
 life in the region of death." To set our hearts upon the perishing 
 goods of this wretched life and its muddy pleasures, is not the 
 happiness of men, but of hogs. And if pleasure is dirt, other 
 things are but smoke. Were this the only good proposed to the 
 desires and hopes of men, it would not have been so great a privi- 
 lege to have been born. Be therefore advised, young gentlemen, 
 and beware of this poisonous cup, lest your minds thereby become 
 brutish, and fall into a fatal oblivion of your original, and your 
 end. Turn that part of your Composition which is Divine, to 
 God its creator and father, without whom we can neither be hap- 
 py, nor indeed be at all. 
 
 The Hope of Immortality its Evidence. 
 
 Truly, in my judgment, this previous impression and hope of 
 immortality, and these earnest desires after it, are a very strong 
 evidence of that immortality. These impressions, though in most 
 men they lie overpowered and almost quite extinguished by the 
 weight of their bodies, and an extravagant love to present enjoy- 
 ments ; yet, now and then, in time of adversity, break forth and 
 exert themselves, especially under the pressure of severe distempers, 
 and at the approaches of death. But those whose minds are pu- 
 rified, and their thoughts habituated to Divine things, with what 
 constant and ardent wishes do they breathe after that blessed im- 
 mortality ! How often do their souls complain within them, that 
 they have dwelt so long in these earthly tabernacles ! Like ex- 
 iles, they earnestly wish, make interest, and struggle hard to 
 regain their native country. Moreover, does not that noble neglect 
 of the body and its senses, and that contempt of all the pleasures 
 of the flesh, which these heavenly souls have attained, evidently 
 shew, that, in a short time, they will be taken from hence, and 
 that the body and soul are of a very different, and almost contrary 
 nature to one another ; that, therefore, the duration of the one 
 depends not upon the other, but is quite of another kind ; and 
 that the soul, set at liberty from the body, is not only exempted 
 from death, but, in some sense, then begins to live, and then first 
 
504 LEIGIITON'S SELECT WORKS. 
 
 sees the light ? Had we not this hope to support us, what ground 
 should we have to lament our first nativity, which placed us in a 
 life so short, so destitute of good, and so crowded with miseries; 
 a life which we pass entirely in grasping phantoms of felicity, and 
 suffering real calamities ! So that if there were not, beyond this, 
 a life and happiness that more truly deserves these names, who 
 can help seeing, that, of all creatures, man would be the most 
 miserable, and, of all men, the best the most unhappy ? 
 
 Recollection of the Soul's dignity. 
 
 "Nobody," says Atticus in Cicero, " shall drive me from the 
 immortality of the soul." And Seneca's words are, " I took 
 pleasure to inquire into the eternity of the soul, and even, indeed 
 to believe it. I resigned myself to so glorious an hope, for now 
 I begin to despise the remains of a broken constitution, as being 
 to remove into that immensity of time, and into the possession 
 of endless ages."* O how much does the soul gain by this re- 
 moval ! 
 
 As for you, young gentlemen, I doubt not but you will embrace 
 this doctrine, not only as agreeable to reason, but as it is an article 
 of the Christian faith. I only put you in mind to revolve it often 
 within yourselves, and with a serious disposition of mind ; for you 
 will find it the strongest incitement to wisdom, good morals, and 
 true piety. Nor can you imagine any thing that will more effec- 
 tually divert you from a foolish admiration of present and perish- 
 ing things, and from the allurements and sordid pleasures of this 
 earthly body. Consider, I pray you, how unbecoming it is, to 
 make a heaven-born soul, that is to live forever, a slave to the 
 meanest, vilest, and most trifling things; and, as it were to thrust 
 down to the kitchen a prince that is obliged to leave his country 
 only for a short time. St. Bernard pathetically addresses himself 
 to the body in favor of the soul, persuading it to treat the latter 
 honorably, not only on account of its dignity, but also for the ad- 
 vantage that will thereby redound to the body itself: " Thou hast 
 a noble guest, O flesh ! a most noble one indeed, and all thy 
 safety depends upon its salvation : it will certainly remember thee 
 for good, if thou serve it well ; and when it comes to its Lord, it 
 will put him in mind of thee, and the mighty God himself will 
 come to make thee who art now a vile body, like unto his glori- 
 ous one ; and, O wretched flesh, He who came in humility and 
 obscurity to redeem souls, will come in great majesty, to glorify 
 thee, and every eye shall see him." Be mindful, therefore, young 
 gentlemen, of your better part, and accustom it to think of its 
 own eternity, always and every where having its eyes fixed upon 
 
 *SENSCA Epis. 102. 
 
EXPOSITORY LECTURES. 505 
 
 that world to which it is most nearly related. And thus it will 
 look down, as from on high, on all those things which the world 
 considers as lofty and exalted, and will see them under its feet ; 
 and of all the things which are confined within the narrow verge 
 of this present life, it will have nothing to desire, and nothing to 
 fear. 
 
 Happiness of the Life to come. * 
 
 I own, I am almost deterred from entering upon this inquiry by 
 the vast obscurity and sublimity of the subject, which in its nature 
 is such, that we can neither understand it, nor, if we could, can 
 it be expressed in words. The divine Apostle, who had had some 
 glimpse of this felicity, describes it no otherwise than by his 
 silence, calling the words he heard, unspeakable, and such as it 
 was not lawful for a man to utter. 2 Cor. xii. 4. And if he nei- 
 ther could nor would express what he saw, far be it from us boldly 
 to force ourselves into or intrude upon what we have seen ; espe- 
 cially as the same Apostle, in another place, acquaints us, for our 
 future caution, that this was unwarrantably done by some rash 
 and forward persons in his own time. But since in the sacred 
 archives of this new world, however invisible and unknown to 
 us, we have some maps and descriptions of it suited lo our capa- 
 city : we are not only allowed to look at them, but as they were 
 drawn for that very purpose, it would certainly be the greatest 
 ingratitude, as well as the highest negligence in us, not to make 
 some improvement of them. Here, however, we must remember, 
 what a great odds there is between the description of a kingdom 
 in a small and imperfect map, and the extent and beauty of that 
 very kingdom when viewed by the traveller's eye ; and how much 
 greater the difference must be, between the felicity of that hea- 
 venly kingdom to which we are aspiring, and all, even the most 
 striking figurative expressions, taken from the things of this earth, 
 that are used to convey some faint and imperfect notion of it to 
 our minds. What are these things, the false glare and shadows 
 whereof, in this earth, are pursued with such keen and furious 
 impetuosity, riches, honors, pleasures'? Ail these, in their justest, 
 purest, and sublimest sense are.. comprehended in this blessed life : 
 it is a treasure, that can neither fail nor be carried away by force 
 or fraud : it is an inheritance uncerrupted and undefiled; a crown 
 that fadeth not away ; a never-failing stream of joy and delight : 
 it is a marriage-feast, and of all others the most joyous and most 
 sumptuous ; one that always satisfies, and never cloys the appetite : 
 it is an eternal spring, and an everlasting light, a day without an 
 evening : it is a paradise, where the lilies are always white and 
 in full bloom, the saffron blooming, the trees sweat out their bal- 
 sams, and the tree of life in the midst thereof: it is a city, where 
 43 
 
506 LEIGHTON'S SELECT WORKS. 
 
 the houses are built of living pearls, the gates, of precious stones, 
 and the streets paved with the purest gold. Yet, all these are 
 nothing but veils of the happiness to be revealed on that most 
 blessed day : nay, the light itself, which we have mentioned among 
 the rest, though it be the most beautiful ornament in this visible 
 world, is at best but a shadow of that heavenly glory ; and how 
 small soever that portion of this inaccessible brightness may be, 
 which, in the^sacred Scriptures, shines upon us through these 
 veils, it certainly very well deserves that we should often turn our 
 eyes towards it, and view it with the closest attention. 
 
 1. Now, the first that necessarily occurs in the constitution of 
 happiness, is a full and complete deliverance from every evil, and 
 every grievance ; which we may as certainly expect to meet with 
 in that heavenly life, as it is impossible to be attained while we 
 sojourn here below. All tears shall be wiped away from our eyes, 
 and every cause and occasion of tears forever removed from our 
 sight. There, there are no tumults, no wars, no poverty, no 
 death, nor disease ; there, there is neither mourning, nor fear, nor 
 sin, which is the source and fountain of all other evils : there is 
 neither violence within doors nor without, nor any complaint, in 
 the streets of that blessed city. There, no friend goes out, nor 
 enemy comes in. 
 
 2. Full vigor of body and mind, health, beauty, purity, and per- 
 fect tranquillity. 
 
 3. The most delightful society of angels, prophets, apostles, 
 martyrs, and all the saints; among whom there are no reproaches, 
 contentions, controversies, nor party-spirit, because there are, 
 there, none of the sources whence they can spring, nor any thing 
 to encourage their growth ; for there is, there, particularly, no 
 ignorance, no blind self-love, no vain-glory nor envy, which is 
 quite excluded from those divine regions ; but, on the contrary, 
 perfect charity, whereby every one, together with his own felicity, 
 enjoys that of his neighbors, and is happy in the one as well as 
 the other ; hence there is among them a kind of infinite reflection 
 and multiplication of happiness, like that of a spacious hall adorn- 
 ed with gold arid precious stones, dignified with a full assembly of 
 kings and potentates, and having its walls quite covered with the 
 brightest looking-glasses. 
 
 4. But what infinitely exceeds, and quite eclipses all the rest, 
 is that boundless ocean of happiness, which results from the bea- 
 tific vision of the ever-blessed God ; without which, neither the 
 tranquillity they enjoy, nor the society of saints, nor the possession 
 of any particular finite good, nor indeed of all such taken together, 
 
 can satisfy the soul, or make it completely happy. 
 
 * * * * * 
 
 This beatific vision includes in it not only a distinct and intui- 
 tive knowledge of God, but so to speak, such a knowledge as 
 
 
EXPOSITORY LECTURES. 507 
 
 gives us the enjoyment of that most perfect Being, and, in some 
 sense, unites us to Him ; for such a vision, it must, of necessity, 
 be, that converts that love of the Infinite Good which blazes in 
 the souls of the saints, into full possession ; that crowns all their 
 wishes, and fills them with an abundant and overflowing fulness 
 of joy, that vents itself in everlasting blessings and songs of 
 pr'aise. 
 
 And this is the only doctrine, if you believe it, (and I make no 
 doubt but you do,) this, I say, is the only doctrine that will trans- 
 port your whole souls, and raise them up on high. Hence you 
 will learn to trample under feet all the turbid and muddy pleas- 
 ures of the flesh, and all the allurements and splendid trifles of 
 the present world. However those earthly enjoyments that are 
 swelled up by false names and the strength of imagination, to a 
 vast size, may appear grand and beautiful, and still greater and 
 more engaging to those that are unacquainted with them ; how 
 small, how inconsiderable do they all appear to a soul that looks 
 for a heavenly country, that expects to share the joys of angels, 
 and has its thoughts constantly employed about these objects ! To 
 conclude, the more the soul withdraws, so to speak, from the bo- 
 dy, and retires within itself, the more it rises above itself, and the 
 more closely it cleaves to God, the more the life it lives in this 
 earth resembles that which it will enjoy in Heaven, and the larger 
 foretastes it has of the first-fruits of that blessed harvest. Aspire, 
 therefore, to holiness, young gentlemen, without which no man 
 shall see the Lord. 
 
 The religious principle natural to the human Mind. 
 
 Of all the institutions arid customs received among men, we 
 meet with nothing more solemn and general than that of religion 
 and sacred rites performed to the honor of some deity ; which is 
 a very strong argument, that that persuasion, in preference to any 
 other, is written, nay, rather engraven, in strong and indelible 
 characters upon the mind of man. This is, as it were, the name 
 of the great Creator stamped upon the noblest of all His visible 
 works, that thus man may acknowledge himself to be His, and, 
 concluding from the inscription he finds impressed upon his mind, 
 that what belongs to God ought, in strict justice, to bo restored to 
 Him, be. wholly reunited to his first principle, that immense Ocean 
 of goodness whence he took his rise. The distemper that has 
 invaded mankind, is, indeed, grievous and epidemical : it con- 
 sists in a mean and degenerate love to the body and corporeal 
 tilings, and, in consequence of this, a stupid and brutish forgetful- 
 ness of God, though He can never be entirely blotted out of the 
 aiind. This forgetfulness, a few, and but very few, alarmed and 
 
508 LEIGHTON'S SELECT WORKS. 
 
 awakened by the Divine rod, early shake off. And even in the 
 most stupid, and such as are buried in the deepest sleep, the orig- 
 inal impression sometimes discovers itself when they are under the 
 pressure of some grievous calamity, or on the approach of danger, 
 and especially upon a near prospect of death. Then, the thoughts 
 of God, that had lain hid and been long suppressed, forced out by 
 the weight of pain and the impressions of fear, come to be remem- 
 bered ; and the whole soul being, as it were, roused out of its 
 long and deep sleep, men begin to look about them, inquire what 
 the matter is, and seriously reflect whence they came, and whither 
 they are going. Then, the truth comes naturally from their 
 hearts. The stormy sea alarmed even profane sailors so much, 
 that they awaked the sleeping prophet : Awake, say they, thou 
 sleeper, and call upon thy God. Jonah i. 6. 
 
 Being of a God. 
 
 THERE is A GOD. And here I cannot help fearing, that when 
 we endeavor to confirm this leading truth, with regard to the First 
 and Uncreated Being, by a long and labored series of arguments, 
 we may seem, instead of a service, to do a kind of injury to God 
 and man both. For why should we use the pitiful light of a 
 candle to discover the sun, and eagerly go about to prove the 
 being of Him who gave being to every thing else? Who alone 
 exists necessarily, nay, we may boldly say, who alone exists; 
 seeing all other things were by Him extracted out of nothing, 
 and, when compared with him, they are nothing, and even 
 less than nothing, and vanity. And -would not any man think 
 himself insulted, should it be suspected, that he doubted of the 
 being of Him, without whom he could neither doubt, nor 
 think, nor be at all ? This persuasion, without doubt, is innate, 
 and strongly impressed upon the mind of man, if any thing at 
 all can be said to be so. Nor does Jamblicus scruple to say, 
 " That to know God is our very being ;" and in another 
 place, " That it is the very being of the soul to know God, on 
 whom it depends." Nor would he think amiss, who, in this, 
 should espouse the opinion of Plato : for, to know this, is nothing 
 more than to call to remembrance what was formerly impressed 
 upon the mind ; and when one forgets it, (which alas ! is too much 
 the case of us all,) he has as many remembrances, so to speak, 
 within him, as he has members, and as many without him, as the 
 individuals of the vast variety of creatures to be seen around him. 
 Let, therefore, the indolent soul that has almost forgot God, be 
 roused up, and every now and then say to itself, " Behold this 
 beautiful starry heaven," &/c, 
 
EXPOSITORY LECTURES, 509 
 
 "The Faith and Acknowledgement of a Divine Providence. 
 
 It is also a great comfort, to have the faith of this Providence 
 constantly impressed upon the mind, so as to have recourse to it in 
 the midst of all confusions, whether public or private, and all ca- 
 lamities from without or from within ; to be able to say The great 
 King, who is also my Father, is the supreme ruler of all these things, 
 and with Him all my interests are secure ; to stand firm, with 
 Moses, when no relief appears, and to look for the salvation of (jrod 
 from on high, and, finally, in every distress, when all hope of hu- 
 man assistance is swallowed up in despair, to have the remarkable 
 saying of the father of the faithful stamped upon the mind, nnd to 
 silence all fears with these comfortable words, God will provide. In 
 a word, there is nothing that can so effectually conform the heart of 
 man, and his inmost thoughts, and consequently the whole tenor of 
 his life, to the most perfect rule of religion and piety, as a firm belief 
 and frequent meditation on this Dirine Providence, which super- 
 intends and governs the world, lie who is firmly persuaded, that 
 an exalted God of infinite wisdom and purity is constantly present 
 with him, and sees all that he thinks or acts, will, to be sure, have 
 no occasion to overawe his mind with the imaginary presence of 
 a Laslius or a Cato. Josephus assigns this as the source or root of 
 Abel's purity : " In all his actions," says he, " he considered that 
 God was present with him, and therefore made virtue his constant 
 study."* 
 
 Moreover, the heathen nations acknowledge this superinten- 
 dence of Divine Providence over human affairs in this very respect, 
 and that it is exercised in observing the morals of mankind, and in 
 distributing rewards and punishments. But this supposes some 
 law or rule, either revealed from Heaven or stamped upon the 
 hearts of men, to be the measure and test of moral good and evil, 
 that ia, virtue and vice. Man, therefore, is not a lawless creature, 
 but capable of a law, and actually born under one, which he him- 
 self is also ready to own. " We are born in a kingdom," says the 
 Rabbinical philosopher, " and to obey God is liberty." But this 
 doctrine, however perspicuous and clear in itself, seems to be a 
 little obscured by one cloud, that is, the extraordinary success 
 which bad men often meet with, and the misfortunes and calami- 
 ties to which virtue is frequently exposed. The saying of Brutus, 
 "O! wretched virtue, thou art regarded as nothing, &,c." is well 
 known ; as are also those elegant verses of the poet, containing a 
 lively picture of the perplexity of a mind wavering and at a loss 
 upon this subject : " My mind," says he, " has often been perplex- 
 ed with difficulties and doubts, whether the gods regard the affairs 
 
 of this earth, or whether there was no Providence at all For, 
 
 when I considered the order and disposition of the world, and .the 
 
 * Antiq. lib. i. cap. 3. 
 
 *43 
 
510 LEIGHTON'S SELECT WORKS. 
 
 boundaries set to the sea I thence concluded, that all things 
 
 were secured by the providence of God But when I saw the 
 
 affairs of men involved in so much darkness and confusion, &,c."* 
 But not to insist upon a great many other considerations, which 
 even the philosophy of the heathens suggested, in vindication of 
 the doctrine of Providence ; there is one consideration of great 
 weight to be set in opposition to the whole of this prejudice, viz., 
 that it is an evidence of a rash and forward mind, to pass sentence 
 upon things that are not yet perfect and brought to a final conclu- 
 sion ; which even the Roman stoic, and the philosopher of Chero- 
 nea insist upon, at large, on this subject. If we will judge from 
 events, let us put off the cause and delay sentence, till the whole 
 series of these events come before us ; and let us not pass sentence 
 upon a successful tyrant, while he is triumphant before our eyes, 
 and while we are quite ignorant of the fate that may be awaiting 
 himself or his son, or, at least, his more remote posterity. The 
 ways of Divine justice are wonderful. " Punishment stalks silent- 
 ly, and with a slow pace ; it will, however, at last overtake the 
 wicked." But, after all, if we expect another scene of things to 
 be exhibited, not here, but in the world to come, the whole dispute 
 concerning the events of this short and precarious life, immediate- 
 ly disappears and comes' to nothing. 
 
 Of the Pleasure and Utility of Religion. 
 
 Though the author of the following passage was a great profi- 
 cient in the mad philosophy of Epicurus, yet he had truth strongly 
 on his side, when he said, " That nothing was more pleasant than 
 to be stationed on the lofty temples, well defended and secured by 
 the pure and peaceable doctrines of the wise philosophers. "t 
 
 Now, can any doctrine be imagined more wise, more pure and 
 peaceable, and more sacred, than that which flowed from the most 
 perfect fountain of wisdom and purity, which was sent down from 
 heaven to earth, that it might guide all its followers to that happy 
 place whence it took its rise? It is, to be sure, the wisdom of 
 mankind to know God, and their indispensable duty, to worship 
 Him. Without this, men of the brightest parts and greatest learn- 
 ing, seem to be born with excellent talents only to make them- 
 selves miserable ; and, according to the expression of the wisest of 
 kings, He that incrcaseth knowledge increaseth. sorrow, Eccl. i. 18. 
 We must, therefore, first of all, consider this as a sure and settled 
 point, that religion is the sole foundation of human peace and felicity. 
 This, even the profane scoffers at Religion are, in some sort, obliged 
 to own, though much against their will, even, while they are point- 
 ing their wit against it : for nothing is more commonly to be heard 
 
 * CLAUDIAN in Kufinum, lib. 1, t LBCRETIUS. 
 
EXPOSITORY LECTURES. 511 
 
 from them, than that the whole doctrine of religion was invented 
 by some wise men, to encourage the practice of justice and virtue 
 through the world. Surely then, religion, whatever else may be 
 said of it, must be a matter of the highest value, since it is found 
 necessary to secure advantages of so very great importance. But, 
 in the mean time, how unhappy is the case of integrity and virtue, 
 if what they want to support them is merely fictitious, and they 
 cannot keep their ground but by means of a monstrous forgery ! 
 But far be it from us to entertain such an absurdity ! For the first 
 rule of righteousness cannot be otherwise than right, nor is there 
 any thing more nearly allied or more friendly to virtue, than truth. 
 
 But religion is not only highly conducive to all the great advan- 
 tages of human life, but is also, at the same time, most pleasant 
 and delightful. Nay, if it is so useful, and absolutely necessary 
 to the interests of virtue, it must, for this very reason, be also 
 pleasant; unless one will call in question a maxim universally ap- 
 proved by all wise men, that "life cannot be agreeable without 
 virtue :" a maxim of such irrefragable and undoubted truth, 
 that it was adopted even by Epicurus himself. 
 
 How great, therefore, must have been the madness of that not- 
 ed Grecian philosopher, who, while he openly maintained the dig- 
 nity and pleasantness of virtue, at the same time employed the 
 whole force of his understanding to ruin and sap its foundations! 
 For, that this was his fixed purpose, Lucretius not only owns, but 
 also boasts of it, and loads him with ill-advised praises for endeav- 
 oring, through the whole course of his philosophy, to free the 
 minds of men from all the bonds and ties of religion. As if there 
 was no possible way to make them happy and free, without involv- 
 ing them in the guilt of sacrilege and atheism ! As if to eradicate 
 all sense of a Deity out of the mind, were the only way to free it 
 from the heaviest chains and fetters ! Though, in reality, this 
 would be effectually robbing man of all his valuable jewels, of his 
 golden crown and chain, all the riches, ornaments, and pleasures 
 of his life : which is inculcated at large, an<l with great eloquence, 
 by a greater and more divine master of wisdom, the royal author 
 of the Proverbs, who speaking of the precepts of religion, says, 
 They shall be an ornament of grace unto thine head, and chains 
 about thy neck: and of religion, under the name of wisdom, If 
 thou seekest her as silver, and sear chest for her as for hidden treas- 
 ure. Happy is the man that Jindeth wisdom, and the man that 
 getleth understanding. For the merchandise of it is better than 
 the merchandise of silver, and the gain thereof than Jine gold. 
 \Visdom is the principal thing ; therefore, get wisdom, and with 
 all thy getting, get understanding. Prov. i. 9 ; ii. 4 ; xiii. 14; 
 iv. 7. 
 
 And it is, indeed, very plain, that if it were possible entirely to 
 dissolve all the bonds and ties of religion, yet, that it should be so, 
 
512 LEIGHTON'S SELECT WORKS. 
 
 would certainly be the interest of none but the worst and most 
 abandoned part of mankind. All the good and wise, if the matter 
 was freely left to their choice, would rather have the world gov- 
 erned by the Supreme and Most Perfect Being, mankind subject- 
 ed to His just and righteous laws, and all the affairs of men super- 
 intended by His watchful Providence, than that it should be 
 otherwise. Nor do they believe the doctrines of religion with 
 aversion or any sort of reluctancy, but embrace them with pleas- 
 ure, and are excessively glad to find them true. So that, if it was 
 possible, to abolish them entirely, and any person, out of mere 
 good-will to them, should attempt to do it, they would look upon 
 the favor as highly prejudicial to their interest, and think his good- 
 will more hurtful than the keenest hatred. Nor would any one, 
 in his wits, choose to live in the world, at large, and without any 
 sort of government, more than he would think it eligible to be put 
 on board a ship without a helm or pilot, and, in this condition, to 
 be tossedf amidst rocks and quicksands. On the other hand, can 
 any thing give greater consolation, or more substantial joy, than 
 to be firmly persuaded, not only that there is an infinitely good 
 and wise Being, but also that this Being preserves and continually 
 governs the universe which Himself has framed, and holds the 
 reins of all things in His powerful hand ; that He is our father, 
 that we and all our interests are His constant concern ; and that, 
 after we have sojourned a short while here below ; we shall be again 
 taken into His immediate presence? Or can this wretched life 
 be attended with any sort of satisfaction, if it is divested of this 
 Divine faith, and bereaved of such a blessed hope? 
 
 Moreover, every one who thinks a generous fortitude and purity 
 of mind preferable to the charms and muddy pleasures of the flesh, 
 finds all the precepts of religion not only not grievous, but ex- 
 ceeding pleasant and extremely delightful. So that, upon the 
 whole, the saying of Hermes is very consistent with the nature of 
 things : " There is one, and but one good thing among men, and 
 that is religion." Ev^n the vulgar could not bear the degenerate 
 expression of the player who called out upon the stage, " Money is 
 the chief good among mankind." But should any one say, Reli- 
 gion is the principal good of mankind, no objection could be made 
 against it ; for, without doubt, it is the only object the beauties 
 whereof engage the love both of God and man. 
 
 But the principal things in religion, as I have frequently ob- 
 served, are, just conceptions of God. Now concerning this infi- 
 nite Being, some things are known by the light of nature and 
 reason, others only by the revelation which He hath been pleased 
 to make of Himself from heaven. That there is a God, is the 
 distinct voice of every man, and of every thing without him. How 
 much more then shall we be confirmed in the belief of this truth, if 
 we attentively view the whole creation, and the wonderful order 
 
EXPOSITORY LECTURES. 513 
 
 and harmony that subsist between all the parts of the whole sys- 
 tem ! It is quite unnecessary to show, that so great a fabric could 
 never have been brought into being without an all-wise and power- 
 ful Creator; nor could it now subsist without the same almighty 
 Being to support and preserve it. " Let men, therefore, make this 
 their constant study/' says Lactantius, " even to know their com- 
 mon Parent and Lord, whose power can never be perfectly known, 
 \yhose greatness cannot be fathomed, nor his eternity compre- 
 hended." When the mind of man, with its faculties, comes to be 
 once intensely fixed upon Him, all other objects disappearing, and 
 being, as it were removed quite out of sight, it is entirely at a stand 
 and overpowered, nor can it possibly proceed further. But con- 
 cerning the doctrine of this vast volume of the works of God, and 
 that still brighter light which shines forth in the Scriptures, we 
 shall speak more fully hereafter. 
 
 Of the Decrees of God. 
 
 Here, if any where, we ought, according to the common saying, 
 to reason but in few words. I should, indeed, think it very im- 
 proper to do otherwise ; for such theories ought to be cautiously 
 touched, rather than be spun out. to a great length. One thing 
 we may confidently assert, that all those things which the great 
 Creator produces in different periods of time, were perfectly known 
 to Him, and, as it were, present with Him, from eternity ; and 
 that every thing that happens, throughout the several ages of the 
 world, proceeds in the same order and same precise manner, as 
 the Eternal Mind at first intended it should ; that none of His 
 counsels can be disappointed or rendered ineffectual, or in the 
 least changed or altered by any event whatsoever. Known to God 
 are all His works, says the Apostle in the council of Jerusalem. 
 Acts xv. 18. And the son of Sirach, God sees from everlasting to 
 everlasting, and nothing is wonderful in His sight. Nothing is 
 new or unexpected to Him ; nothing can come to pass that He has 
 not foreseen. And His first thoughts are so wise, that they admit 
 no second ones that can be supposed wiser. And this stability 
 and immutability of the Divine decrees, is asserted even by the 
 Roman Philosopher : " It is necessary," says he, " that the same 
 things be always pleasing to Him, who can never be pleased but 
 with what is best." 
 
 Every artist, to be sure, as you also well know, works according 
 to some pattern, which is the immediate object of his mind ; and 
 this pattern, in the all-wise Creator, must necessarily be entirely 
 perfect, and every way complete. And if this is what Plato in- 
 tended by his ideas, (which, not a few, and these by no means 
 unlearned, think very likely) his own scholar, the great Stagyrite, 
 and your favorite philosopher, had, surely, no reason so often and 
 
514 
 
 LEIGHTO.N S SELECT WORKS. 
 
 so bitterly to inveigh against them. Be this as it may, all who 
 acknowledge God to be the author of this wonderful fabric, and 
 all these things in it, which succeed one another in their turns, 
 cannot possibly doubt, that He has brought, and continues to bring 
 them all about, according to that most perfect pattern subsisting 
 in His eternal councils ; and that these things that we call casual, 
 are all unalterably fixed and determined to Him. For according 
 to that of the philosopher, " Where there is most wisdom, there is 
 least chance," and therefore, surely, where there is infinite wis- 
 dom, there is nothing left to chance at all. 
 
 This maxim, concerning the eternal councils of the supreme 
 Sovereign of the world, besides that it every where shines clearly 
 in the books of the sacred Scriptures, is also, in itself, so evident 
 and consistent with reason, that we meet with it in almost all the 
 works of the philosophers, and often, also, in those of the poets. 
 Nor does it appear, that they mean any thing else, at least, for the 
 most part, by the term fate ; though you may meet with some 
 things in th^ir works, which, I own, sound a little harsh, and can 
 scarcely be sufficiently softened by any, even the most favorable 
 interpretation. 
 
 But, whatever else may seem to be comprehended under the 
 term fate, whether taken in the mathematical or physical sense, as 
 some are pleased to distinguish, it must at last of necessity be re- 
 solved into the appointment and good pleasure of the supreme 
 Governor of the world. If even the blundering astrologers and 
 fortune-tellers acknowledge, that the wise man has dominion over 
 the stars; how much more evident is it, that all these things, and 
 and all their power and influence, are subject and subservient to 
 the decrees of the all-wise God ! Whence the saying of the He- 
 brews, " There is no planet to Israel." 
 
 And according as all these things in the heavens above and the 
 earth beneath, are daily regulated and directed by the Eternal 
 King, in the same precise mariner were they all from eternity 
 ordered and disposed by Him, who worketh all things according 
 the counsel of His own will, JEph, i. 11, who is more ancient than 
 the sea and the mountains, or even the hnavens themselves. 
 
 These things we are warranted and it is safe to believe. But 
 what perverseness, or rather madness, is it, to endeavor to break in- 
 to the sacred repositories of Heaven, and pretend to accommodate 
 those secrets of the Divine kingdom, to the measures and methods 
 of our weak capacities ! To say the truth, I acknowledge that I 
 am astonished and greatly at a loss, when I hear learned men, 
 and professors of Theology, talking presumptuously about the order 
 of the Divine decrees, and when I read such things in their works. 
 " Paul," says St. Chrysostorn, " considering this awful subject as 
 an immense sea, was astonished at it, and viewing the vast abyss, 
 started back, and cried out with a loud voice, Oh! the depth!'* 
 
EXPOSITORY LECTURES. 515 
 
 Nor is there much more sobriety or moderation in the many no- 
 tions that are entertained, and the disputes that are commonly 
 raised about reconciling these Divine decrees with the liberty and 
 free-will of man. 
 
 It is indeed true, that neither religion nor right reason will suf- 
 fer the actions and designs of men, and consequently, even the 
 very motions of the will, to be exempted from the empire of the 
 counsel and good pleasure of God. Even the books of the hea- 
 thens are filled with most express testimonies of the most absolute 
 sovereignty of God, even with regard to these. The sentiments 
 of Homer are well known ;* and with him agrees the tragic poet, 
 Euripides ; " O ! Jupiter," says he, " why are we wretched mor- 
 tals called wise ? For we depend entirely upon thee, and we do 
 whatever thou intendest we shouldn't 
 
 And it would be easy to bring together a vast collection of such 
 sayings, but these are sufficient for our present purpose. 
 
 They always seemed to me to act a very ridiculous part, who con- 
 tend, that the effect of the Divine decrees is absolutely irreconci- 
 lable with human liberty, because the natural and necessary liber- 
 ty of a rational creature is, to act or choose from a rational motive, 
 or spontaneously, and of purpose. But who sees not, that, on the 
 supposition of the most absolute decree, this liberty is not taken 
 away, but rather established and confirmed 1 For the decree is, 
 that such an one shall make choice of, or do some particular thing, 
 freely ; and whoever pretends to deny, that whatever is done or 
 chosen, whether good or indifferent, is so done or chosen, or, at 
 least, may be so, espouses an absurdity. But, in a word, the great 
 difficulty in all this dispute, is that with regard to the origin of 
 evil. Some distinguish, and justly, the substance of the action, as 
 you call it, or that which is physical in the action, from the mor- 
 ality of it. This is of some weight, but whether it takes away the 
 whole difficulty, I will not pretend to say. Believe me, young 
 gentlemen, it is an abyss, it is an abyss never to be perfectly 
 sounded by any plummet of human understanding. Should any 
 one say, " I am not to be blamed, but Jove and Fate," he will not 
 get off so, but may be nonplussed by turning his own wit against 
 him. The servant of Zeno, the Stoic philosopher, being catched 
 in an act of theft, either with a design to ridicule his master's doc- 
 trine, or to avail himself of it in order to evade punishment, said, 
 " It was my fate to be a thief." "And to be punished for it," 
 said Zeno. Wherefore, if you will take my advice, withdraw 
 you minds from a curious search into this mystery, and turn them 
 directly to the study of piety, and a due reverence to the awful 
 majesty of God. Think and speak of God and His secrets with 
 fear and trembling, but dispute very little about them ; and, if you 
 would not undo yourselves, beware of disputing with Him. If 
 
 * CHRYSOSTOM. t IKET. 1. 734. 
 
516 LEIGHTON'S SELECT WORKS. 
 
 you transgress in anything, blame yourselves: if you do any good, 
 or repent of evil, offer thanksgiving to God. This is what 1 ear- 
 nestly recommend to you; in this I acquiesce myself; and to 
 this, when much tossed and distressed with doubt and difficulties, 
 I had recourse, as to a safe harbor. If any of you think pro- 
 per, he may apply to men of greater learning ; but let him take 
 care he meet not with such as have more forwardness and pre- 
 sumption. 
 
 The Creator seen in the Creation. 
 
 Whoever looks upon this great system of the universe, of which 
 he himself is but a very small part, with a little more than ordinary 
 attention, unless his mind is become quite brutish within him, it 
 will, of necessity, put him upon considering whence this beautiful 
 frame of things proceeded, and what was its first original ; or, in 
 the words of the poet, *' From what principles all the elements 
 were formed, and how the various parts of the woild at first came 
 together."* 
 
 Now, as we have already observed in our dissertation concern- 
 ing God, that the mind rises directly from the consideration of this 
 visible world, to that of its invisible Creator : so, from the con- 
 templation of the First and Infinite Mind, it descends to this visible 
 fabric ; and again, the contemplation of this latter determines it to 
 return, with the greatest pleasure and satisfaction, to that Eternal 
 Fountain of goodness and of every thing that exists. Nor is this 
 a vicious and faulty circle, but the constant course of a pious soul, 
 travelling, as it were, backwards arid forwards from earth to hea- 
 ven, and from heaven to earth : a notion quite similar to that of 
 the angels ascending and descending upon the ladder which Jacob 
 saw in his vision. But this contemplation by all means requires a 
 pure and divine temper of mind, according to the maxims of the 
 philosopher : " He that would see God and goodness, must 
 first be himself good, and like the Deity. "t And those who have 
 the eyes of their mind pure and bright, will sooner be able to read 
 in those objects that are exposed to the outward eye, the great and 
 
 evident characters of His eternal Power and Godhead. 
 
 * * # # * * 
 
 That liberality must be immortal and endless, the treasures 
 whereof are infinite. 
 
 Nor is this to be doubted, but from this very goodness, together 
 with the immense power and wisdom which shine forth so brightly 
 in the creation and all the creatures, an immense weight of glory 
 is reflected upon the Creator Himself, and the source of all these 
 perfections. Nor must it be denied, that the manifold wisdom of 
 
 * VIR. Eel. vi. t PLOTINUS. 
 
EXPOSITORY LECTURES. 517 
 
 God proposed this end likewise. And there is nothing more cer- 
 tain than that, from all these taken together, Ili-s works, His be- 
 nevolent and diffusive goodness, His power and wisdom illustrated 
 in the creation, and the glory that continually results therefrom, 
 from His wise counsels, and His own most perfect nature, whence 
 all these things flow ; nothing is more certain, I say, than that, 
 from all these taken together, the Divine Majesty enjoys an eter- 
 nal and inexpressible delight and satisfaction. And thus all things 
 return to that vast and immense Ocean, from whence they at first 
 took their rise, according to the expression in the Proverbs, He 
 hath made all things for Himself. Prov. xvi. 4. And the words 
 of the song in Revelations are most express to this purpose : Thou 
 art worthy, O Lord, to receive glory, and honor, and power, for 
 Thou hast created all things, and for Thy pleasure they are, and 
 were created. Rev. iv. 11. Nor could it, indeed, be otherwise, 
 than that He who is the Beginning of all things, should also be 
 the End of all ; a wonderful Beginning without a beginning, and 
 an End without an end. So that, as the author of the Epistle to 
 the Hebrews reasons concerning the oath of God, As He could 
 sware by no greater, He sware by Himself; in like manner we 
 may argue here, as He could propose no greater end or design, 
 He proposed Himself. It was the saying of Epicurus, " That the 
 wise man does every thing for his own sake :" we, who are other- 
 wise taught, should rather say, that the wise man does nothing 
 for his own sake, but all for that of God. But the most exalted, 
 to be sure, and the wisest of all beings, because He is so, must of 
 necessity do all things for Himself; yet, at the same time, all His 
 dispensations towards His creatures are most bountiful and benev- 
 olent. 
 
 * * * * * # 
 
 But O ! Whither do our hearts stray? Ought we not to dwell 
 upon this pleasant contemplation, and even die in it ? I should 
 choose to be quite lost in it, and to be rendered altogether insen- 
 sible, and, as it were, dead to these earthly trifles that make a 
 noise around us. O sweet reciprocation of mutual delights! The 
 Lord shall rejoice in His works, says the Psalmist ; and presently 
 after, My meditation of him shall be sweet : I will be glad in the 
 Lord. Psal. civ. 31 4. Let us look sometimes to the heavens, 
 sometimes to the sea and the earth, with the animals and plants 
 that are therein, and very often to ourselves : and in all these, and 
 in every thing else, but in ourselves particularly, let us contem- 
 plate God, the common Father of all, and our most exalted Crea- 
 tor, and let our contemplation excite our love. 
 
 They who have sent the ignorant and unlearned to pictures and 
 
 images, as books proper for their instruction, have not acted very 
 
 wisely ; nor has that expedient turned out happily or luckily for 
 
 the advantage of that part of mankind. But surely, this great volume, 
 
 44 
 
518 
 
 or system, which is always open and exposed to the view of all, 's 
 admirably adapted to the instruction both of the vulgar and the 
 wise ; so that Chrysostom had good reason to call it " The great 
 book for the learned and unlearned." And the saying of St Ba- 
 sil, is very much to the purpose: "From the beauty of those 
 things which are obvious to the eyes of all, we acknowledge that 
 His inexpressible beauty excels that of all the creatures ; and from 
 the magnitude of those sensible bodies that surround us, we con- 
 clude the infinite and immense goodness of their Creator, whose 
 plenitude of power exceeds all thought, as well as expression."* 
 
 For this very end, it evidently appears that all things were 
 made, and we are the only visible beings that are capable of this 
 contemplation. " The world," says St. Basil, " is a school, or 
 seminary, very proper for the instruction of rational souls in the 
 knowledge of God." We have also the angels, those ministers of 
 fire, to be spectators with us on this theatre. But will any of us 
 venture to conjecture what they felt, and what admiration .seized 
 them, when they beheld those new kinds of creatures rising into 
 being, and those unexpected scenes that were successively added 
 to the preceding ones, on each of the six days of that first remark- 
 able week, when he laid the foundations of the earth, and placed 
 the corner stone thereof ; when the morning stars sang together, 
 and all the sons of God shouted for joy. Job xxxviii. 6, 7. 
 
 But O, the stupidity of mankind ! All those stupendous objects 
 are daily around us ; but, because they are constantly exposed to 
 our view, they never affect our minds : so natural is it for us to 
 admire new, rather than grand objects. Therefore, the vast mul- 
 titude of stars which diversify the beauty of this immense body, 
 does not call the people together ; but when any change happens 
 therein, the eyes of all are fixed upon the heavens/ "Nobody 
 looks at the sun, but when he is obscured ; nobody observes the 
 moon, but when she is eclipsed; then nature seems to be in dan- 
 ger ; then vain superstition is alarmed, and every one is afraid 
 for himself."! " But surely," says St. Bernard, concerning the 
 sun and moon, " these are great miracles, very great to be sure ; 
 but the first production, or creation of all things, is a vast miracle, 
 and makes it easy to believe all the rest ; so that, after it, nothing 
 
 ought to excite our wonder." 
 
 * * * * * 
 
 The words of Epictetus are divine, and have a wonderful savor 
 of piety : " You go to the city of Olympia" says he, " to see some 
 of the works of Phidias ; but you have no ambition to convene, in 
 order to understand and look at those works which may be seen 
 without travelling at all. Will you never understand what you 
 are, nor why you were brought into the world ; nor, finally, what 
 that is which you have now an opportunity to view and contem- 
 
 * ALEX, horn, i. t SENECA. 
 
EXPOSITORY LECTURES. 519 
 
 plate ?"* And in another place, " For, if we were wise, what have 
 we else to do, both in public and in private, but to praise and cele- 
 brate the Deity, and to return our thanks to Him ? Ought we not, 
 while we are digging, plowing, and eating, to sing to God this 
 hymn? Great is the Lord, who has provided us with those nec- 
 essaries of life," &c.t 
 
 As for you, young gentlemen, I would have you to be sensible 
 of the honor and dignity of your original state ; and to be deeply 
 impressed with the indignity and disgrace of your nature, now fal- 
 len and vitiated. And dwell particularly upon the contemplation 
 of it. Suffer not the great honor and dignity of the human race, 
 which is to know the Eternal and invisible God, to acknowledge 
 Him, love Him, and worship Him, to decay and die away within 
 you. This, alas! is the way of the far greater part of the world; 
 but do you live in continual remembrance of your original, and as- 
 sert your claim to Heaven, as being originally from it, and soon to 
 return to it again. 
 
 The Providence of God two difficulties in regard to it. 
 
 There are two difficulties, on this head, which are not easily 
 solved. 1st, The success that commonly attends the wicked in 
 this world, and the evil to which the good are exposed. On this 
 subject, even the philosophers, pleading the cause of God, (which, 
 if we take their word, they thought a matter of no great difficulty,) 
 advanced a great many things. Seneca tells us, " There is a set- 
 tled friendship, nay, a near relation and similitude between God 
 and good men : he is even their father ; but, in their education, 
 he inures them to hardships. When, therefore, you see them 
 struggling with difficulties, sweating, and employed in up-hill 
 work; while the wicked, on the other hand, are in high spirits, 
 and swim in pleasures ; consider, that we are pleased with modesty 
 in our children, and forwardness in our slaves; the former we 
 keep under by severe discipline, while we encourage impudence 
 in the latter. Be persuaded that God takes the same method. 
 He does not pamper the good man with delicious fare, but tries 
 him; he accustoms him to hardships, and (which is a wonderful 
 expression in a heathen) PREPARES HIM FOR HIMSELF." And in 
 another place, " Those luxurious persons whom he seems to in- 
 dulge and to spare, He reserves for evils to come. For you are 
 mistaken, if you think any one excepted. The man who has been 
 long spared, will at last have his portion of misery ; and that he 
 seems to have been dismissed, is only delayed for a time.":f And 
 a vast deal more to this purpose. The same sort of sentiments 
 we meet with in Plutarch : "God takes the same method," says 
 
 * Arr, lib. i. cap. 6. f Ibid. cap. 16. $ Sen. de Guburn. Muncli. 
 
520 LEIGHTON'S SELECT WORKS. 
 
 he, " with good men, that teachers do with their scholars, when 
 they exact more than ordinary of those children of whom they have 
 the greatest hopes." And it is a noble thought which we meet 
 with in the same author : " If he who transgresses in the morn- 
 ing," says he, "is punished in the evening, you will not say that, 
 in this case, justice is slow ; but to God, one, or even several ages, 
 are but as one day." How near is this to St. Peter's saying on 
 the same subject ! 2 Peter iii. 8. 
 
 2dly, The other point upon this subject, which perplexes men 
 fond of controversy, and is perplexed by them, is, how to reconcile 
 human liberty with Divine providence, which we have taken no- 
 tice of before. But, to both these difficulties, and to all others 
 that may occur upon the subject, I would oppose the saying of St. 
 Augustine : " Let us grant that he can do some things which we 
 cannot understand." 
 
 Service of God from the principle of Love. 
 
 Let us, therefore, look upon God as our Father, and venture to 
 trust Him with our all. Let us ask and beg of Him what we want, 
 and look for supplies from no other quarter. This, the indulgent 
 father in Terence desired ; and much more our Heavenly Father. 
 And surely, every thing is better conducted by a dutiful love and 
 confidence, than by an ignoble and servile fear ; and we are very 
 injurious both to Him and ourselves, when we think not, that all 
 things, on His part, are managed with the greatest goodness and 
 bounty. It is a true test of religion and obedience, when, with 
 honorable thoughts, and a firm confidence in our Father, we abso- 
 lutely depend upon Him, and serve Him from a principle of love. 
 " Be not," says Augustine, " a froward boy, in the house of the 
 Best of fathers, loving Him when He is fond of thee, and hating 
 Him when He gives thee chastisement, as if, in both cases, He 
 did not intend to provide an inheritance for thee." If we suppose 
 this Providence to be the wisest and the best, it is necessary that 
 in every instance our wills should be perfectly submissive to its 
 designs ; otherwise, we prefer our own pleasure to the will of 
 Heaven, which appears very unnatural. St. Augustine, on the 
 expression, Upright in heart, which we frequently meet with in 
 the Psalms, makes an excellent observation ; " If you cheerfully 
 embrace," says he, " the Divine will in some things, but in others 
 would rather prefer your own, you are crooked in heart, and would 
 not have your crooked inclinations conformed to His upright in- 
 tentions, but, on the contrary, would bend His upright will to 
 yours." 
 
EXPOSITORY LECTURES. 521 
 
 Lecture xiv. Of Christ the Saviour. 
 
 It is acknowledged, that the publication of the gospel is exceed- 
 ing agreeable, and perfectly answers its original name, which sig- 
 nifies good tidings. How much sweeter is this joyful news, than 
 the most ravishing and delightful concerts of music ! Nay, these 
 are the best tidings that were ever heard in any age of the world. 
 O happy shepherds, to whom this news were sent down from hea- 
 ven ! Ye, to be sure, though watching in the fields, exposed to 
 the severe cold of the night, were, in this, more happy than kings 
 that slept at their ease in gilded beds ; that the wonderful nativity 
 of the Supreme King, begotten from eternity, that nativity which 
 brought salvation to the whole world, was first communicated to 
 you, and just at the time it happened. Behold, says the angel, / 
 bring you glad tidings of great joy, which shall be to c+ 1 people; 
 for unto you is born this day a Saviour. Luke ii. 10, 11. And 
 immediately, a great company of the heavenly host joined the an- 
 gel, and in your hearing sung, Glory to God in the highest. And 
 indeed, then, in the strictest truth, " A most extraordinary child 
 was sent down from the lofty heavens," &c.* Whence also, his 
 name was sent down along with him : His name shall be called 
 Jesus, for he shall save his people from their sins. Matt. i. 21. 
 " O sweet name of Jesus," says St. Bernard, " honey in the mouth, 
 melody in the ears, and healing to tjie heart." This is the Saviour, 
 who, though we were so miserable, and so justly miserable, yet, 
 would not suffer us to perish. Nor did he only put on our nature, 
 but also our sins; that is, in a legal sense, our guilt being trans- 
 ferred to him. Whence we not only read, that the Word was 
 made flesh, John i. 14, but also, that he was made sin for us, who 
 knew no sin : "2 Cor. v. 12 ; and even, as we have it in the Epistle 
 to the Galatians, ch. iii. v. 13, that he was made a curse, that from 
 him an eternal blessing and felicity might be derived to us. The 
 spotless Lamb of God bore our sins, that were devolved upon him : 
 by thus bearing them, he detrroyed them ; and by dying for them, 
 gained a complete victory over death. And how wonderful is the 
 gradation of the blessings he procured for us ! He not only de- 
 livered us from a prison and death, but presents us with a king- 
 dom : according to that of the Psalmist, Who redeemeth theefrom 
 destruction ; who crowneth thee with loving kindness and tender 
 mercies. Psalm ciii. 4. 
 
 I believe there are none so stupid or insensible, as to refuse that 
 these tidings are very agreeable and pleasing to the ear. But we 
 may, not without some reason, suspect of the greatest part of 
 nominal Christians, who commonly receive these truths with great 
 applause, that it may be said to them, without any injustice, what 
 
 * VIRG. Eel. 
 *44 
 
522 LEIGHTON'S SELECT WORKS. 
 
 is all this to you? These privileges are truly great and manifold, 
 and indifferently directed to all to whom they are preached, unless 
 they reject them, and shut the door against happiness offering to 
 come in : and this is not only the case of a great part of mankind, 
 but they also impose upon themselves by false hopes, as if it were 
 enough to hear of these great blessings, and dream themselves 
 happy, because these sounds had reached their ears. But, O un- 
 happy men ! what will all these immense riches signify to you, I 
 must indeed say, if you are not allowed to use them, but rather, if 
 you know not how to avail yourselves of them ? I therefore earn- 
 estly wish that these words of the gospel were well fixed in your 
 minds : He was in the world, and the world ivas made by him, and 
 the world knew him not. He came unto his own, and his own re- 
 ceived him not ; but as many as received him, to them gave he -power 
 to become the sons of God. John i. 10 12. In him all the trea- 
 sures of wisdom and knowledge are hid, Col. ii. 3 : and without 
 him, there is nothing but emptiness, because in him all fulness 
 doth dwell. But what advantage can it be to us to hear these 
 riches of our Jesus spoken of at great length, and to excellent 
 purpose, or even to speak of them ourselves, if, all the while, we 
 talk of them as a good foreign to us, and in which we have no 
 concern, because our hearts are not yet open to receive him? 
 What, pray, would the most accurate description of the Fortunate 
 Islands, as they are called, or all the wealth of the Indies and the 
 New World, with its golden mines, signify to a poor man half 
 naked, struggling with all the rigors of cold and hunger? Should 
 one, in these circumstances, I say, hear or read of these immense 
 treasures, or should any one describe them to him in the most 
 striking manner, either by word of mouth, or with the advantage 
 of an accurate pen ; can it be doubted, but this empty display of 
 riches, this phantom of wealth and affluence, would make his sense 
 of want and misery the more intolerable? Unless it be supposed, 
 that despair had already reduced him to a state of insensibility. 
 What further enhances the misery of those who hear of this trea- 
 sure, and think of it to no purpose, is this, that there is no one of 
 them, who is not miserable by choice, and a beggar in the midst 
 of the greatest wealth j and not only miserable by choice, but ob- 
 stinately so, from an invincible and distracted fondness for the 
 immediate causes of his misery. " For who but a downright mad- 
 man would reject such golden offers?" 
 
 To give a brief and plain state of the case : to those who sin- 
 cerely and with all their hearts receive him, Christ is all things ; 
 to those who receive him not, nothing. For, how can any good, 
 however suitable or extensive, be actually enjoyed, or indeed any 
 such enjoyment conceived, without some kind of union between 
 that good and the person supposed to stand in need of it ? Behold, 
 says the Psalmist, all those that are far from Tfiee, shall perish. 
 
EXPOSITORY LECTURES. 623 
 
 Psalm Ixxiii. 27. To be united to God, is the great and the only 
 good of mankind. And the only means of this union, is Jesus 
 In whatever sense you take it, he ought truly to be called the union 
 of unions ; who, that he might with the greater consistency, and 
 the more closely, unite our souls to God, did not disdain to unite 
 himself to a human body. 
 
 The great business of our life, therefore, young gentlemen, is 
 this acceptance of Christ, and this inseparable union with him, 
 which we are now recommending. Thrice happy, and more than 
 thrice happy, are they who are joined with him in this undivided 
 union, which no complaints, nor even the day of death can dis- 
 solve. Nay, the last day is happy above all other days, for this 
 very reason, that it fully and finally completes this union, and is 
 so far from dissolving it, that it renders it absolutely perfect and 
 everlasting. 
 
 But, that it may be coeval with eternity, and last forever, it is 
 absolutely necessary that this union should have its beginning in 
 this short and fleeting life. And pray, what hinders those of us 
 that have not entered into this union before, to enter into it with- 
 out delay ? seeing the bountiful Jesus not only rejects none that 
 come unto him, but also offers himself to all that do not wilfully 
 reject him, and standing at the door, earnestly begs to be admit- 
 ted. Oh, why do not these everlasting doors open, that the King 
 of glory may enter, and reign within us? Nay, though he were 
 to be sought in a far country, and with great labor, why should 
 we delay, and what unhappy chains detain us? Why do we not, 
 after shaking them all off, and even ourselves, go as it were out of 
 ourselves, and seek him incessantly till we find him ? Then, re- 
 joicing, over him, say with the heavenly Spouse, / held him, and 
 would not let him go; and further add, with the same Spouse, that 
 blessed expression, My beloved is mine, and I am his. And, in- 
 deed, this interest is always reciprocal. No man truly receives 
 Jesus, who does not at the same time deliver up himself wholly 
 to him. Among all the advantages we pursue, there is nothing 
 comparable to this exchange. Our gain is immense from both ; 
 not only from the acceptance of him, but also from surrendering 
 ourselves to him. So long as this is delayed, we are the most ab- 
 ject slaves. When one has delivered himself up to Christ, then, 
 and then only, he is truly free, and becomes master of himself. 
 Why should we wander about to no purpose ? To him let us turn 
 our eyes, on him fix our thoughts, that he who is ours by the do- 
 nation of the Father, and his own free gift, may be ours by a cheer- 
 ful and joyous acceptance. As St. Bernard says on those words 
 of the prophet, to us a child is born, to us a son is given : " Let us 
 therefore make use of what is ours," " for our own advantage." 
 So then, let him be ours by possession and use, and let us be his 
 for evf .r, never forgetting how dearly he has bought us. 
 
524 
 
 Dignity of becoming Sons of God. 
 
 To this exalted dignity are admitted the humble, the poor, the 
 obscure, the ignorant, barbarians, slaves, sinners, whom the world 
 look upon as nothing, and hold in the greatest contempt : of these 
 nothing is required but true and sincere faith ; no learning, nor 
 noble extract, nor any submission to the Mosaic law ; but upon 
 every man of whatever rank or condition, who believes this word, 
 He in return bestows this dignity, that they should become the sons 
 of God; that is, that what Christ was by nature, they should be- 
 come by grace. Now, what is more sublime and exalted than this 
 honor, that those who were formerly children of Satan, and heirs 
 of hell, should by faith alone be made the sons of God, brethren of 
 Christ, and joint heirs of the heavenly kingdom ? If the sacred 
 fire of the Romans happened at any time to be extinguished, it 
 could only be lighted again at the rays of the sun. The life of 
 souls, to be sure, is a sacred flame of Divine love : this flame, as 
 we are now born into the froward race of fallen mankind, is, alas! 
 but too truly and unhappily extinguished, and by no means to be 
 kindled again, but by the enlivening light and heat of the Sun of 
 righteousness, who is most auspiciously risen upon us. 
 
 The Soul unsatisfied till it returns to God. 
 
 Suppose a more complete assemblage of sublunary enjoyments, 
 and a more perfect system of earthly felicity than ever the sun be- 
 held, the mind of man would instantly devour it, and, as if it were 
 still empty and unsatisfied, would require something more. And, 
 indeed, by this insatiable thirst, the mind of man discovers its nat- 
 ural excellence and dignity ; for thus it proves, that all things here 
 below are insufficient to satisfy or make it happy ; and its capaci- 
 ty is so great and extensive, that it cannot be filled by the whole 
 of this visible frame of things. For, as St. Augustine observes, 
 " Thou hast made us, O Lord, for Thyself, and our hearts are 
 restless till they return to Thee." The mind that makes God its 
 refuge, after ic has been much tossed to and fro, and distressed in 
 the world, enjoys perfect peace and absolute security ; and it is 
 the fate of those, and those only, who put into this safe harbor, to 
 have what the same St. Augustine calls a very great matter, " The 
 frailty of man, together with the security of God." 
 
 Therefore, it is not without reason, that the royal Psalmist boasts 
 not of his victories, nor the splendor of his royal crown, but of this 
 one advantage : The Lord is the portion of mine inheritance, and 
 of my cup, Thou maintainest my lot : and, on the justest grounds, 
 he immediately adds, The lines have fallen to me in pleasant pla- 
 ces ; yea, I have goodly heritage. Psalm xvi. 5, 6. And it is 
 quite agreeable to reason, that what improves and completes any 
 
EXPOSITORY LECTURES. 525 
 
 thing else must be itself more complete and perfect : so that the 
 mind of man can neither be made happy by earthly enjoyments, 
 which are all far inferior to it in dignity, nor be so in itself. Nay, 
 neither can the angels, though of a more perfect and sublime na- 
 ture, confer felicity either upon men, or themselves ; but both they 
 and we have our happiness lodged in that Eternal Mind, which 
 alone is its own felicity. Nor is it possible for us to find it any 
 where else, but in our union with that Origina-1 Wisdom and Good- 
 ness, from which we at first took our rise. Away, then, with all 
 the fictitious schemes of felicity proposed by the philosophers, even 
 those of them that were most artfully contrived ; for even Aristo- 
 tle's perfection of virtue, as well as what the Stoics fancied con- 
 cerning their wise man, are mere fictions. They are nothing but 
 dreams and fancies, that ought to be banished to Utopia. For 
 what they describe is no where to be found among men, and if it 
 were, it would not constitute complete felicity. So far, indeed, 
 they are to be commended, that they call in the mind from exter- 
 nal enjoyments to itself; but in this they are defective, that when 
 the mind is returned to itself, they carry it no further, nor direct 
 it to ascend, as it were, above itself. They sometimes, it is true, 
 drop such expressions as these, " That there can be nagood dis- 
 position of the mind without God ;" and that, in order to be hap- 
 py, the soul must be raised up to divine things : they also tell us, 
 " That the wise man loves God most of all, and for this reason is 
 the most happy man." But these expressions they drop only at 
 random, and by the bye. O ! how much fuller and clearer are 
 the instructions of the Teacher sent down from heaven : Blessed 
 are the pure in heart, for they shall see God. Matt. v. 3. 
 
 But because the purest minds of the saints, while they sojourn 
 in this earth, still retain some mixture of earthly dross, and arise 
 not to perfect purity; therefore, they cannot yet enjoy the full 
 vision of God, nor, consequently, that perfect happiness which is 
 inseparably connected with it. For they see only darkly, and 
 through a glass. 1 Cor. xiii. 12. But with the advantage even 
 of this obscure light, they direct their steps, and go on cheerful 
 and unwearied. The long-wished-for day will at length come, 
 when they will be admitted into the fullest light. That day, which 
 the unhappy men of this world dread as their last, the sons of light 
 wish for, as their nativity into an endless life, and embrace it with 
 the greatest joy when it comes. And this, indeed, seems to me 
 to be the strongest argument for another life and an immortality 
 to come. For since no complete or absolutely perfect happiness 
 is to be found in this life, it must certainly follow, that either there 
 is no such thing to be had any where, or we must live again 
 somewhere after our period here is out. And, O ! what fools are 
 we, and how slow of heart to believe, who think so rarely, and with 
 such coolness, of that blessed country ; and that, in this parched 
 
526 LEIGHTON'S SELECT WORKS. 
 
 and thirsty land, where even those few who are so happy have 
 only some foretastes of that supreme happiness. But when they 
 remove hence, they shall be abundantly satisfied (or as the woid 
 ought to be translated, inebriabuntur , intoxicated,) O Lord, with 
 the fatness of Thy house, and Thou shalt make them drink of the 
 river of Thy pleasures. Psalm xxxvi. 9. Thus the divine Psalm- 
 ist expresses it ; and, to be sure, it is very surprising, that the 
 great and ancient philosopher Pythagoras, in communicating his 
 thoughts upon the same subject, should happen to fall upon the 
 very same figure ; for he used to promise those of his disciples 
 who conducted themselves right in this life, that they should be 
 continually drunk in that which is to come. 
 
 But what we have said formerly, of the felicity of the life to 
 come, and all that we could say, were we to treat of the same sub- 
 ject over again, is but mere trifling. And yet, it is not disagree- 
 able to hear children speak, even with stammering, about the dig- 
 nity of their father, and of the riches and magnificence of his 
 inheritance. It is pleasant and decent to speak of our native 
 country, even while we are sojourning in a foreign land. But, for 
 the present, I shall insist no longer on this subject, but, turning 
 the tables, lay before you that dreadful punishment which stands 
 in opposition to this happiness, by presenting you only with a tran- 
 sient view of the future misery of the wicked. And though this 
 is indeed a most unpleasant task, yet nothing but our own care- 
 lessness and inattention can render it useless. 
 
 Here, first of all, it is to be observed, that as, in this life, there 
 is no perfect felicity ; so neither here is there any complete mise- 
 ry. Those whom we look upon as the most wretched in this world, 
 have their sufferings chequered with many intervals of ease. But 
 the misery to come admits of no abatement; it is all of a piece, 
 without admitting any mixture of relief. They are surely mad 
 with their notions, who here talk of the advantages of being or 
 existence, and contend that it is more desirable to be miserable, 
 than not to be at alJ. For my part, I am fully satisfied they can 
 never persuade any man of the truth of their assertion ; nor even 
 believe it themselves,when they think seriously on the subject. But, 
 not to insist on this, it is certain, that all kind of delights are forev- 
 er banished from that eternal and frightful prison. There is there 
 no light, no day, nor sleep, which is the blessing of the night, and, 
 indeed, nothing at all but places full of darkness, precipices, nak- 
 edness, and all kinds of norror ; no entertainments, merry meet- 
 ings, nor any sensible pleasure ; and to be for ever separated from 
 all such must be no small misery, especially to those who used to 
 pass their time amidst such scenes of mirth and jollity, and imag- 
 ined themselves in some measure happy therein. And that the 
 remembrance of this may distress them the more, they will be 
 continually haunted with a thought, that will cleave to them like 
 
EXPOSITORY LECTURES. 527 
 
 a worm devouring their bowels, and constantly keep them in mind, 
 that, out of a distracted fondness for these fleeting pleasures, which 
 have now flown away, without the hope of returning, they have 
 lost those joys that are heavenly and eternal, whereof they will 
 have some knowledge; but what kind of knowledge that will be, 
 and how far extended to enhance their torments, is not ours to de- 
 termine. But who will attempt to express the excess of their 
 misery, or describe those streams of brimstone and eternal flames 
 of Divine wrath? Or rather, who will not tremble, I say not in 
 describing them, but even in thinking of them, and be quite over- 
 powered with an idea so shocking? 
 
 That 1 may no further attempt to speak things unutterable, and 
 to derogate from a grand subject by inadequate expressions, be- 
 hold now, my dear youths, if you believe these things, behold, I 
 say, you have now life and death laid before you ; choose for your- 
 selves. And that you may not put offa matter of such importance, 
 consider these things, I pray, seriously, and sny to yourselves, 
 concerning the vanishing shadows of external things, How long 
 will these enjoyments last ? O ! how soon will they pass ! Even 
 while I am speaking these words, while I am thinking of them, 
 they fly past me. Is any one oppressed with calamities ? Let 
 them say cheerfully with a remarkably good man, " Lord, while I 
 am here, kill me, burn me, only spare me there." Is there any 
 one among you of weak capacity, unhappy in expressing himself, 
 of an unfavorable aspect, or deformed in body? Let him say with 
 himself, It is a matter of small consequence : I shall soon leave 
 this habitation, and, if I am but good myself, be soon removed to 
 the mansions of the blessed. Let these thoughts prevent his being 
 dejected in mind, or overcome with too much sorrow. If any one 
 is distinguished by a good understanding, or outward beauty, or 
 riches, let him reflect, and seriously consider, how soon all excel- 
 lencies of this kind will pass away, that he may not be vain, or 
 lifted up with the advantages of fortune. Let it be the chief care 
 and study of you all, to avoid the works of darkness, that so you 
 may escape utter and eternal darkness ; and to embrace with open 
 and cheerful hearts that Divine light which hath shone from Hea- 
 ven, that, when you are divested of these bodies, you may be re- 
 ceived into the glorious mansions of that blessed and perfect light. 
 
 Lecture xix. That Holiness is the only true Happiness on this Earth. 
 
 The journey we are engaged in is indeed great, and the way 
 up-hill ; but the glorious prize which is set before us, is also great, 
 and our great and valiant Captain, who has long ago ascended up 
 on high, supplies us with strength. If our courage at any time 
 fails us, let us fix our eyes upon him, and, according to the advice 
 of the Apostle, in his divine Epistle to the Helrews (ch. xii. 2.) 
 
528 LEIGHTON'S SELECT WORKS. 
 
 Look unto Jesus, removing our eyes from all inferior objects, that, 
 being carried up aloft, they may be fixed upon him ; which the 
 original words seem to import. Then, being supported by the 
 Spirit of Christ, we shall overcome all those obstacles in our way, 
 that seem most difficult to our indolent and effeminate flesh. And, 
 though the way from the earth towards heaven is by no means 
 easy, yet, even the very difficulty will give us pleasure, when our 
 hearts are thus eagerly engaged and powerfully supported. Even 
 difficulties and hardships are attended with particular pleasure, 
 when they fall in the way of a courageous mind. As the poet 
 expresses it, " Serpents, thirst, and burning sand, are pleasing to 
 virtue. Patience delights in hardships : and honor, when it is 
 dearly purchased, is possessed with the greater satisfaction."* 
 
 If what we are told concerning that glorious city, obtain credit 
 with us, we shall cheerfully travel towards it, nor shall we be at 
 all deterred by the difficulties that may be in the way. But, how- 
 ever, as it is true, and more suitable to the weakness of our minds, 
 which are rather apt to be affected with things present and near, 
 than such as are at a great distance, we ought not to pass over in 
 silence, that the way to the happiness reserved in heaven, which 
 leads through this earth, is not only agreeable because of the bles- 
 sed prospect it opens, and the glorious end to which it conducts, 
 but also, for its own sake, a*nd on account of the innate pleasure 
 to be found in it, far preferable to any other way of life that can 
 be made choice of, or, indeed, imagined. Nay, that we may not, 
 by low expressions, derogate from a matter so grand and so con- 
 spicuous, that holiness and true religion which leads directly to 
 the highest felicity, is itself the only happiness, as far as it can 
 be enjoyed on this earth. Whatever naturally tends to the attain- 
 ment of any other advantage, participates, in some measure, of 
 the nature of that advantage. Now, the way to perfect felicity, if 
 anything can be so, is a means that, in a very great measure, par- 
 ticipates of the nature of its end ; nay, it is the beginning of that 
 happiness ; it is also to be considered as a part of it, and differs 
 from it, in its completest state, not so much in kind, as in degree. 
 So that in Scripture it has the same names : as, for instance, in 
 that passage of the Evangelist, This is life eternal, that they might 
 know Thee, the only true God. John xvii. 3. That is, not only 
 the way to eternal life, but also, the beginning and first rudiments 
 of it, seeing the same knowledge, when completed, or the full 
 beatific vision of God, is eternal life in its fulness and perfection. 
 Nor does the divine Apostle make any distinction between these 
 two : Now, says he, we see darkly through a glass ; but then we 
 shall see openly, or, as he expresses it, face to face. Now I 
 know in part ; but then 1 shall know as I also am known. 1 Cor. 
 
 * LUCAN, lib. ix. 9. 
 
EXPOSITORY LECTURES. 529 
 
 xiii. 12. That celestial life is called an inheritance in light, Col. 
 i. 12 ; and the heirs of it, even while they are sojourning in this 
 earth, children of the light, 1 Thess. v. 5, and, expressly, light in 
 the Lord. You were, says the Apostle, sometime darkness, but 
 now are ye light in the Lord. Eph. v. 8. They will be there per- 
 fectly holy, and without spot ; and even here they are called holy, 
 and, in some respect, they are so. Hence it is, that those who 
 are really and truly good and pious, are, in Scripture, often called 
 blessed, though they are not fully and perfectly so. Blessed is 
 the man that feareth the Lord. Psal. cxii. 1. And blessed are the 
 undejiled in the way. Psal. cxix. 1. 
 
 Even the philosophers give their testimony to this truth ; and 
 their sentiments, on this subject, are not altogether to be rejected : 
 for they almost unanimously are agreed, that felicity, so far as it 
 can be enjoyed in this life, consists solely, or a least principally, 
 in virtue. But, as to their assertion, that this virtue is perfect in 
 a perfect life, it is rather expressing what were to be wished, than 
 describing things as they are. They might have said with more 
 truth and justice, that it is imperfect in an imperfect life ; which, 
 no doubt, would have satisfied them, if they had known that it was 
 to be made perfect in another place, and another life, that truly 
 deserves the name, and will be complete and perfect. In this, 
 however, we heartily agree with them, that virtue, or, as we rath- 
 er choose to express it, piety, which is absolutely the sum and 
 substance of all virtues and all wisdom, is the only happiness of 
 this life, so far as it is capable thereof. 
 
 And if we seriously consider this subject but a little, we shall 
 find the saying of the wise king Solomon concerning this wisdom, 
 to be unexceptionably true: Her ways are ways of pleasantness, 
 and all her paths are peace. 
 
 Doth religion require any thing of us more than that we live 
 soberly, righteously, and godly in this present world 1 Now what, 
 I pray, can be more pleasant or peaceable than these ? Temper- 
 ance is always at leisure, luxury always in a hurry : the latter 
 weakens the body and pollutes the soul, the former is the sanctity, 
 purity, and sound state of both. It is one of Epicurus's fixed 
 maxims, " That life can never be pleasant without virtue." Vices 
 seize upon men with the violence and rage of furies ; but the 
 Christian virtues replenish the breast which they inhabit, with a 
 heavenly peace and abundant joy, and thereby render it like that 
 of an angel. The slaves of pleasure and carnal affections, have 
 within them, even now, an earnest of future torments ; so that, in 
 this present life, we may truly apply to them that expression in the 
 Revelations, They that worship the beast, have no rest day nor 
 night. " There is perpetual peace with the humble," says the 
 most devout a Kempis ; " but the proud ana the covetous are 
 never at rest." 
 
 45 
 
530 LEIGHTON'S SELECT WORKS. 
 
 If we speak of charity, which is the root and spring of justice, 
 what a lasting pleasure does it diffuse through the soul ! "Envy," 
 as the saying is, " has no days of festivity :" it enjoys not even its 
 own advantages, while it is tormented with those it sees in the 
 possession oi others. But charity is happy, not only in its own 
 enjoyments, but also in those of others, even as if they were its 
 own : nay, it is then most happy in the enjoyment of its own good 
 things, when, by liberality, it makes them the property of others. 
 In short, it is a Godlike virtue. There is nothing more Divine in 
 man, " than to wish well to man, and to do good to as many as 
 one possibly can." But piety, which worships God in constant 
 prayer, and celebrates Him with the highest praises, raises man 
 above himself, and gives him rank among the angels. And con- 
 templation, which is indeed the most genuine and purest pleasure 
 of the human soul, and the very summit of felicity, is no where 
 so sublime and enriched, as it will be found to be in true religion, 
 where it may expatiate in a system of Divine truths most exten- 
 sive, clear, and infallibly certain, mysteries that are most profound, 
 and hopes that are the most exalted : arid he that can render these 
 subjects familiar to his mind, even on this earth, enjoys a life 
 replete with heavenly pleasure. 
 
 I might enlarge greatly on this subject, and add a great many 
 other considerations to those I have already offered ; but 1 shall 
 only further observe, that that sweet virtue of contentment, so 
 effectual for quieting the mind, which philosophy sought for in 
 vain, religion alone has found ; and also discovered, that it takes 
 its rise from a firm confidence in the almighty power of Divine 
 Providence. For what is there that can possibly give uneasiness 
 to him who commits himself entirely to that Paternal Goodness 
 and wisdom, w r hich he knows to be infinite, and securely devolves 
 the care of all his concerns upon it ? 
 
 If any of you object, (what has been observed before,) that we 
 often see good men meet with severe treatment, and also read that 
 many are the afflictions of the just ; I answer, do you not also 
 read what immediately follows? But the Lord delivereth him out of 
 them all. Psal. xxxiv. 19. And it would be madness to deny, that 
 this more than compensates the other. But neither are the wick- 
 ed quite exempted from the misfortunes and calamities of life ; 
 and when they fall upon them, they have nothing to support them 
 under such pressures, none to extricate or deliver them. 
 
 But a true Christian, encouraged by a good conscience, and 
 depending upon the divine favor, bears with patience all these 
 evils, by the efforts of generous love and unshaken faith : they all 
 seem light to him ; he despises what he suffers, while he waits 
 with patience for the object of his hope. And, indeed, what, ei- 
 ther in life or in death, can he be afraid of, whose life is hid with 
 Christ in God ; and of whom it may be justly said, without exag- 
 
 
EXPOSITORY LECTURES. 531 
 
 geration, "If the world should be crushed and broken to pieces, 
 he would be undaunted, even while the ruins fell upon his head."* 
 
 Practical study of the Bible. 
 
 Let him that desires to be, not only a nominal proficient in 
 theology, but a real lover of God, and willing to be taught by Him, 
 resolve within himself, above all things, to make this sacred vol- 
 ume his constant study, mixing his reading with frequent and fer- 
 vent prayer : for if this be omitted, his labor will be altogether in 
 vain, supposing him to be ever so well versed, not only in these 
 books, but also to have all the advanges that can be had from the 
 knowledge of languages, and the assistance of commentators and 
 interpreters. Different men have different views in reading this 
 Book. As, in the same field, the ox looks for grass, the hound 
 for a hare, and the stork for a lizard, some, fond of critical re- 
 marks, pick up nothing but little stones and shells ; others run in 
 pursuit of sublime mysteries, giving themselves but very little 
 trouble about the precepts and instructions that are clear and evi- 
 dent, and these plunge themselves into a pit that has no bottom. 
 But the genuine disciples of this true wisdom, are those who make 
 it their daily employment, to purify their hearts by the water of 
 those fountains, and reduce their whole lives to a conformity with 
 this heavenly doctrine. They desire not to know these things, 
 only that they may have the reputation of knowledge, or to be 
 distinguished in the world ; but that their souls may be healed, 
 and their steps directed, so that they may be led through the 
 paths of righteousness, to the glorious felicity which is set before 
 them. 
 
 The sum of all is, that our felicity lies solely and entirely in 
 that blessed God, who is also the fountain and source of our be- 
 ing ; that the only means of our union with Him, is true religion ; 
 and this, again, consists in our entertaining just notions of God, 
 worshipping Him acceptably, and endeavoring after a constant 
 and unwearied obedience to all his commands, according to that 
 most pure and perfect rule laid down in those Divine Books which 
 we profess to receive as such. Let us, therefore, have constantly 
 fixed in our minds these words of the Psalmist, Blessed are the 
 undefiled in the way, that walk in the way of the Lord. Thou hast 
 commanded us to keeps Thy precepts diligently. Of that my ways 
 were directly to keep Thy statues. Psal. cxix. 1,4, 5. 
 
 What is God ? 
 
 When we are to speak of Him, let us always call to remembrance 
 the admonition which bids us speak with reverence and fear. For 
 
 *HoR. lib.iii. Od> 3. 
 
532 LEIGHTON'S SELECT WORKS. 
 
 what can we say that is worthy of Him, since man, when he 
 speaks of God, is but a blind person describing light? Yet, blind 
 as we are, there is one thing we may, with great truth, say of that 
 glorious light, and let us frequently repeat it : O when will that 
 blessed day shine forth, which shall deliver the soul from those 
 thick integuments of flesh, that like scales on the eye, obstruct 
 its sight, and shall introduce it into a more full and open view of 
 that primitive, eternal Light ! Perhaps, the properest answer we 
 could give to the question, What is God? would be to observe a 
 most profound silence ; or, if we should think proper to give any 
 answer, it ought to be something next to this absolute silence ; 
 viz. GOD is ; which gives us a higher and better idea of Him, than 
 anything we can either express or conceive. 
 
 Contemplation on the Attributes of God. 
 
 Rather than insist upon metaphysical speculations, let us, while 
 we walk daily in these pleasant fields, be constantly culling fresh 
 and never-fading 'flowers. "When the Psalmist cries out, Great 
 is the Lord, and greatly to be praised, and of His greatness there 
 is no end, he wanted to shew," saith St. Augustine, " How great 
 He is. But how can this be done ? Though he repeated, Great, 
 Great, the whole day, it would have been to little purpose, for he 
 must have ended at last, because the day would have ended ; but 
 his greatness was before the beginning of days, and will reach 
 beyond the end of time." The poet expresses himself admirably 
 well : " I will praise thee, O blessed God, with my voice, I will 
 praise thee, also, with silence. For thou, O inexpressible Father, 
 who canst never be known, understandest the silence of the mind, 
 as well as any words or expressions."* 
 
 How to regulate life according to the rules of Religion. 
 
 My first advice shall be, to avoid too much sleep, which wastes 
 the morning hours, that are most proper for study, as well as for 
 the exercises of religion, and stupefies and enervates the strength 
 of body and mind. I remember that the famous abbot of CJair- 
 vaux, (St. Bernard,) when he found the friars sleeping immoder- 
 ately, used to say, " That they slept like the secular clergy." 
 And though we do not admit of the severe rules to which the 
 monks subjected themselves, we must at least allow, that the 
 measure and degree "of sleep and other bodily refreshments suitable 
 for a young man devoted to study and devotion, is v&ry far differ- 
 ent from that excess in which the common sort of mankind irl- 
 dulge themsejves. 
 
 Another advice, which is akin to, and nearly connected with 
 
 * Syn. Hvmno. 4to. 
 
 
EXPOSITORY LECTURES. 533 
 
 the former, shall be, to observe temperance in eating and drinking. 
 For moderation in sleeping, generally follows sobriety in eating 
 and other sensual gratifications ; but that thick cloud of vapors 
 that arises from a full stomach, must of necessity overwhelm all 
 the animal spirits, and keep them long locked up in an indolent, 
 inactive state. Therefore, the Greeks, not without reason, ex- 
 press these two duties, to be sober, and to be watchful, indifferently 
 by the same term. And the Apostle Peter, that he might make 
 his connexion more evident, uses, indeed, two words for this pur- 
 pose ; but exhorts to these duties as closely connected together, 
 or rather, as if they were, in some respect, but one, Be sober, be 
 vigilant, 1 Pet. v. 8. And in the same Epistle, having substituted 
 another word for sobriety, he expresses watchfulness by the same 
 word he had put for sobriety in the other place, Be sober and 
 watch. I Pet. iv. 7. Both these dispositions are so applied to 
 the mind, as to include a sober and watchful state of the body and 
 senses ; as this is exceeding useful, nay, quite necessary, in order 
 to a correspondent frame of the mind, and that disposition both of 
 body and mind, not only subservient, but also necessary to piety 
 and constancy in prayer : Be sober and watch unto prayer. I Pet. 
 iv. 7. 
 
 When the body is reduced to its lightest and most active state, 
 still, as it is corruptible, it is, to be sure, a burden to the mind. 
 How much more must it be so, when it is depressed with an im- 
 moderate load of meat and drink, and, in consequence of this, of 
 sleep ! Nor can the mind rouse itself, or use the wings of con- 
 templation and prayer with freedom, when it is overpowered with 
 so heavy a load : nay, neither can can it make any remarkable 
 progress in the study of human literature, but will move slowly 
 and embarrassed, be at a stand, like a wheel-carriage in deep clay. 
 The Greeks very justly expressed the virtue we are now recom- 
 mending, it being as your favorite philosopher [Aristotle] ob- 
 serves in his Ethics, the great preservative of the mind. He 
 is certainly a very great enemy to his own understanding, 
 who lives high and indulges himself in luxury. " A fat belly 
 is seldom accompanied with any acute understanding." Nor 
 is it my intention in this, only to warn you against drunkenness 
 and luxury ; I would willingly hope that such an advice would be 
 superfluous to you: but, in this conflict, I would willingly carry 
 you to such a pitch of victory, that, at your ordinary and least de- 
 licious meals, you would always stop some degrees within the 
 bounds to which your appetite would carry you. Consider that, 
 as Cato said, " the belly has no ears ;" but it has a mouth, into 
 which a bridle must be put, and therefore I address not myself to 
 it, but to the directing mind that is set over it, which, for that 
 reason, ought to govern the body with all its senses, and curb 
 them at its pleasure. St. Bernard's words are admirable to this 
 *45 
 
534 LEIGHTON'S SELECT WORKS. 
 
 purpose. " A prudent mind, devoted to God, ought so to act in its 
 body, as the master of a family in his own house. He ought not 
 to suffer his flesh to be, as Solomon expresses it, like a brawling 
 woman, nor any carnal appetite to act like a rebellious servant ; 
 but to inure them to obedience and patience. He must not have 
 his senses for his guides, but bring them into subjection and sub- 
 serviency to reason and religion. He must, by all means, have 
 his house and family so ordered and well disciplined, that he can 
 say to one, Go, and he goeth, and to another, Come, and he com- 
 eth, and to his servant the body, Do this, and it doeth what it is 
 bid without murmuring. The body must also be treated with a lit- 
 tle hardship, that it may not be disobedient to the mind." For 
 he, saith Solomon, that delicately bringeth up his servant from a 
 child, shall have him become a (rebellious) son at last. Prov. xxix. 
 21. This is what I would have you aspire to, a conquest over your 
 flesh, and all its lusts ; for they carry on a deadly war against 
 your souls, and their desires are then most to be resisted, when 
 they flatter most. What an unhappy and dishonorable inversion 
 of nature it is, when the flesh commands, and the mind is in sub- 
 jection ; when the flesh, which is vire, gross, earthly, and soon 
 to be the food of worms, governs the soul, that is the breath of 
 God! 
 
 Another thing I would have yau beware of, is, immoderate 
 speech. The evils of the tougue are many : but the shortest way 
 to find a way for them all, is to study silence, and avoid, as the 
 poet expresses it, " excessive prating, and a vast desire of speak- 
 ing." 
 
 He is a perfect man, as the Apostle James expresses it, who of- 
 fends not in toord. Jam. iii. 2. And therefore, doubtless, he that 
 speaks least, offends in this respect more rarely. But, in the ??iul- 
 titude of words, as the wise man observes, there wants not sin. 
 Prov. x. 19. To speak much, and also to the purpose, seldom 
 falls to the share of one man. Now, that we may avoid loquacity, 
 we must love solitude, and render it familiar, that so every one 
 may have an opportunity to speak much to himself, and little to 
 other people. " We must, to be sure," says a Kempis, " be in 
 charity with all men ; but it is not expedient to be familiar with 
 every one." General and indiscriminate conversation with every 
 one we meet, is a mean and silly thing. Even when we promise 
 ourselves comfort and satisfaction from free conversation, we often 
 return from such interviews with uneasiness ; or, at least, have 
 spoken and heard such things as, upon serious reflection, may 
 justly give us concern. 
 
 But, if we would secure our tongues and senses, or keep safe 
 our hearts and all the issues of life, we must be frequent at prayer, 
 in the morning, at noon, and at night, or oftener throughout the day, 
 and continually walk as in the presence of God ; always remem 
 
EXPOSITORY LECTURES. 535 
 
 bering that He observes, not only our words and actions, but also 
 takes notice of our most secret thoughts. This is the sum and 
 substance of true piety ; for he who is always sensible that that pure 
 and all-seeing Eye is continually upon him, will never venture to 
 sin witli set purpose, or full consent of mind. This sense of the 
 Divine presence, would certainly make our life on this earth like 
 that of the angels; for, according to our Lord's expression, it is 
 their peculiar advantage, continually to behold the face of our Fa- 
 ther who is in heaven. By this means, Joseph escaped the snares 
 laid for him by his imperious mistress ; and, as if he had thrown 
 water upon it, extinguished that fiery dart with this seasonable re- 
 flection, Shall I do this great wickedness 1 , and sin against God. 
 Gen. xxxix. 9. He might have escaped the eyes of men, but he 
 stood in awe of that Invisible Eye from which nothing can be hid. 
 We read of a good man of old, who got the better of a temptation 
 of the same kind, by the same serious consideration ; for, being 
 carried from one chamber to another by the woman that tempted 
 him, he still demanded a place of greater secrecy, till having 
 brought him to the most retired place of the whole house, Here, 
 said she, no person will find us out, no eye can see us. To this 
 he answered, Will no eye see? Will not that of God perceive 
 us? By which saying, he himself escaped the snare, and by the 
 influence of Divine grace, brought the sinful woman to repentance. 
 But now, 
 
 Let us Pray. 
 
 Praise waits for Thee, O Lord, in Zion ; and to be employed 
 in paying Thee that tribute, is a becoming and pleasant exercise. 
 It is due to Thee from all the works of Thy hands, but particularly 
 proper from Thy saints and celestial spirits. Elevate, O Lord, 
 our minds, that they may not grovel on the earth, and plunge 
 themselves in the mire ; but, being carried upwards, may taste the 
 the pleasures of thy house, that exalted house of Thine, the inhab- 
 itants whereof are continually singing Thy praises. Their praises 
 add nothing to Thee : but they themselves are perfectly happy 
 therein, while they behold Thy boundless goodness without any 
 veil, admire thy uncreated beauty, and celebrate the praises there 
 of throughout all ages. Grant us, that we may walk in the paths 
 of holiness, and, according to our measure, exalt Thy name even 
 on this earth, until we also be translated into the glorious assembly 
 of those who serve Thee in Thy higher house. Amen. 
 
 From an Exhortation to the Students on returning to the University after 
 the vacation. 
 
 Whatever you do with regard to other studies, give always the 
 preference to sacred Christian philosophy, which is, indeed, the 
 
536 LEIGHTON'S SELECT WORKS. 
 
 chief philosophy, and has the pre-eminence over every other science, 
 because it holds Christ to be The Head, in whom all the treasures 
 of wisdom and knowledge are hid. Col. ii. 3, 9. This, the Apos- 
 tle tells us, was not the case of those false Christians in his time, 
 whose philosophy regarded only some idle superstitions and vain 
 observations. Cultivate, therefore, I say, this sacred wisdom sent 
 down from Heaven. Let this be your main study ; for its myste- 
 ries are the most profound, its precepts the most pure, and, at the 
 same time, the most pleasant. In this study, a weak understand- 
 ing will be no disadvantage, if you have but a willing mind and 
 ardent desires. Here, if any where, the observation holds, " That 
 if you love learning, you cannot fail to make great progress there- 
 in."* For some who have applied with great industry to human 
 philosophy, have found it to be like a disdainful mistress, and lost 
 their labor ; but Divine philosophy invites and encourages even 
 those of the meanest parts. 
 
 And, indeed, it may be no small comfort and relief to young 
 men of slow capacities, who make but little progress in human 
 sciences, even when they apply to them with the most excessive 
 labor and diligence, that this heavenly doctrine, though it be the 
 most exalted in its own nature, is not only accessible to those of 
 the lowest and meanest parts, but. they are cheerfully admitted to 
 it, graciously received, preferred to those that are proud of their 
 learning, and very often advanced to higher degrees of knowledge 
 therein ; according to that of the Psalmist, The law of the Lord 
 is pure, enlightening the eyes ; the entrance of His word giveth 
 light ; it giveth also understanding unto the simple. Psal. cxix. 
 130. You, therefore, whom some very forward youths leave far 
 behind in other studies, take courage ; and to wipe off this stain, 
 if it be one, and compensate this discouragement, make this your 
 refuge : you cannot possibly arrive at an equal pitch of eloquence 
 or philosophy with some others, but what hinders you, I pray, from 
 being as pious, as modest, as meek and humble, as holy and pure 
 in heart, as any other person whatever? And by this rneans, in a 
 very short time, you will be completely happy in the enjoyment of 
 God, and live forever in the blessed society of angels and spirits 
 of just men made perfect. 
 
 But if you want to make a happy progress in this wisdom, you 
 must, to be sure, declare war against all the lusts of the world and 
 the flesh, which enervate your minds, weaken your strength, and 
 deprive you of all disposition and fitness for imbibing this pure 
 and immaculate doctrine. How stupid is it to catch so greedily 
 at advantages so vanishing and fleeting in their nature, if, indeed, 
 they can be called advantages at all ; " advantages that are carri- 
 ed hither and thither, hurried from place to place by the uncer- 
 tainty of their nature, and often fly away before they can be pos- 
 
 * Isoc. ad Dem. 
 
EXPOSITORY LECTURES. 537 
 
 sessed." An author remarkable for his attainments in religion, 
 justly cries out, " O ! what peace and tranquillity might he possess, 
 who could be prevailed upon to cut off all vain anxiety, and only 
 think of those things that are of a Divine and saving nature !" 
 Peace and tranquillity is, without doubt, what we all seek after, 
 yet, there are very few that know the way to it, though it be quite 
 plain and open. It is, indeed, no wonder that the blind who wan- 
 der about without a guide, should mistake the plainest and most 
 open path; but we have an infallible guide, and a most valiant 
 leader. Let us follow him alone ; for he that treadeth in his steps, 
 can never walk in darkness. 
 
 Lei us pray. 
 
 O ! invincible God, who seest all things ! Eternal Light, be- 
 fore whom all darkness is light, and in comparison with whom, 
 every other light is but darkness ! The weak eyes of our under- 
 standing cannot bear the open and full rays of Thy inaccessible 
 light; and yet, without some glimpses of that light from heaven, 
 we can never direct our steps, nor proceed towards that country 
 which is the habitation of light. May it therefore please Thee, O 
 Father of lights, to send forth Thy light and Thy truth, that they 
 may lead us directly to Thy holy mountain. Thou art good, and 
 the fountain of goodness ; give us understanding, that we may 
 keep Thy precepts. That part of our past lives, which we have 
 lost in pusuing shadows, is enough, and indeed too much : bring 
 back our souls into the paths of life, and let the wonderful sweet- 
 ness thereof, which far exceeds all the pleasures of this earth, 
 powerfully, yet pleasantly, preserve us from being drawn aside 
 therefrom by any temptation from sin or the world. Purify, we 
 pray Thee, our souls from all impure imaginations, that Thy most 
 beautiful and holy image may be again renewed within us, and, by 
 contemplating Thy glorious perfections, we may feel daily im- 
 proved within us that Divine similitude, the perfection whereof we 
 hope will at last make us forever happy in that full and beatific 
 vision we aspire after. Till this most blessed day break, and the 
 shadows fly away, let Thy Spirit be continually with us, and may 
 we feel the powerful effects of His Divine grace constantly direct- 
 ing and supporting our steps ; that all our endeavors, not only in 
 this society, but throughout the whole remaing part of our lives, 
 may serve to promote the honor of Thy blessed name, through 
 Jesus Christ our Lord. Amen. 
 
538 LEIGHTON'S SELECT WORKS. 
 
 EXHORTATIONS TO THE CANDIDATES FOR THE 
 DEGREE OF MASTER OF ARTS IN THE UNIVER- 
 SITY OF EDINBURGH. 
 
 Exhortation 1st. 
 
 Were I allowed to speak freely what I sincerely think of most 
 of the affairs of human life, even those that are accounted of the 
 highest importance, and transacted with the greatest eagerness and 
 bustle, 1 should be apt to say, Magno conatu magnas nugas, that 
 a great noise is made about trifles. But if you should take this 
 amiss, as a little unseasonable upon the present occasion, and an 
 insult upon your solemnity, I hope you will the more easily for- 
 give me, that I place in the same rank with this philosophical con- 
 vention of yours, the most famous councils and general assemblies 
 of princes and great men ; and say of their golden crowns, as well 
 as your crowns of laurel, that they are things of no value, and not 
 worth the purchasing. Even the triumphal, inaugural, or nuptial 
 processions of the greatest kings and generals of armies, with 
 whatever pomp and magnificence, as well as art, they may be set 
 off, they are, after all, so far true representations of their false, 
 painted, and tinsel happiness, that, while we look at them, they 
 fly away ; and, in a very short time, they are followed by their 
 funeral processions, which are the triumphs of death over those 
 who have, themselves, triumphed during their lives. The scenes 
 are shifted, the actors also disappear ; and, in the same manner, 
 the greatest shows of this vain world likewise pass away. Let us, 
 that we may lop off the luxuriant branches of our vines, take a 
 nearer view of this object, and remember, that what we now call 
 a laurel crown, will soon be followed by cypress wreaths. It will 
 be also -proper to consider how many, who, in their time, were 
 employed as we are now, have long ago acted their parts, and are 
 now consigned to a long oblivion ; as also, what vast numbers of 
 the rising generation are following us at the heels, and, as it were, 
 pushing us forward to the same land of forgetful ness! who, while 
 they are hurrying us away, are at the same time hastening thither 
 themselves. All that we see, all that we do, and all that we are, 
 are but mere dreams ; and if we are not sensible of this truth, it is 
 because we are still asleep : none but minds that are awake can 
 discern it; they, and they only, can perceive and despise these 
 illusions of the night. In th^mean time, nothing hinders us from 
 submitting to these, and other such customary formalities, provid- 
 
EXHORTATIONS TO STUDENTS. 539 
 
 ed our doing it interfere not with matters of much greater impor- 
 tance, and prospects of a different and more exalted nature. What 
 is it, pray, to which with the most ardent wishes, you have been 
 aspiring throughout the whole course of these last four years ? 
 Here you have a cap and a title, and nothing at all more. 
 
 But perhaps taking this amiss, you secretly blame me in your 
 hearts, and wish me to congratulate you upon the honor you have 
 obtained. I cheerfully comply with your desire, and am willing 
 to explain myself. These small presents are not the principal re- 
 ward of your labors, nor the chief end of your studies ; but honor- 
 ary marks and badges of that erudition and knowledge wherewith 
 your minds have been stored by the uninterrupted labors of four 
 whole years. But whatever attainments in learning you have 
 reached, I would have you seriously to reflect, how inconsidera- 
 ble they are, and how little they differ from nothing. Nay, if what 
 \ve know, is compared with what we know not, it will be found 
 even vastly less than nothing : at least, it is an argument of little 
 knowledge, and the sign of a vain and weak mind, to be puffed up 
 with an overbearing opinion of our own knowledge; while, on the 
 contrary, it is an evidence of a great proficiency in knowledge to 
 be sensible of our ignorance and inability. " He is the wisest 
 man," says Plato, " who knows himself to be very ill qualified for 
 the attainment of wisdom."* Whatever be in this, we often find 
 the sciences and arts which you cultivate, to be useless and en- 
 tirely barren, with regard to the advantages of life ; and, generally 
 speaking, those other professions that are illiterate and illiberal, 
 nay, even unlawful, meet with better treatment, and greater en- 
 couragement than what we call the liberal arts. "He that ven- 
 tures upon the sea, is enrithed by his voyages ; he that engages 
 in war, glitters with gold ; the mean parasite lies drunk on a rich 
 bed ; and even he who endeavors to corrupt married women is re- 
 warded for his villainy. Learning alone starves in tattered rags, 
 and invokes the abandoned arts in vain." 
 
 But as sometimes the learned meet with a better fate, you, 
 young gentlemen, I imagine, entertain better hopes with regard to 
 your fortune, nor would I discourage them ; yet, I would gladly 
 moderate them a little by this wholesome advice ; lean not upon a 
 broken reed, neither let any one who values his peace, his real 
 dignity, and his satisfaction, give himself up to hopes that are un- 
 certain, frail, and deceitful. The human race are, perhaps, the 
 only creatures that by this means become a torment to themselves ; 
 for, as we always grasp at futurity, we vainly promise ourselves 
 many and great things, in which, as commonly happens, being for 
 the most part disappointed, we must, of necessity, pay for our fool- 
 ish pleasure with a proportionate degree of pain. Thus, the great- 
 
 * Philo. apol. Socr, 
 
540 LEIGHTON'S SELECT WORKS. 
 
 est part of mankind find the whole of this wretched life chequered 
 with delusive joys and real torments, ill-grounded hopes and fears 
 equally imaginary : amidst these, we live in continual suspense, 
 and die so too. 
 
 But a few, alas ! a few only, yet some, who. think more justly, 
 having set their hearts upon heavenly enjoyments, take pleasure in 
 despising with a proper greatness of mind, and trampling upon 
 the fading enjoyments of this world. These make it their only 
 study, and exert their utmost efforts that, having the more Divine 
 part of their composition weaned from the world and the flesh, they 
 may be brought to a resemblance and union with the holy and su- 
 preme God, the Father of spirits, by purity, piety, and an habitual 
 contemplation of Divine objects. And this, to be sure, is the 
 principal thing, with a noble ambition whereof I would have your 
 minds inflamed ; and whatever profession or manner of life you 
 devote yourselves to, it is my earnest exhortation and request, that 
 you would make this your constant and principal study. Fly, if 
 you have any regard to my advice, fly far from that controversial, 
 contentious school-divinity, which, in fact, consists in fruitless 
 disputes about words, and rather deserves the name of vain and 
 foolish talking. 
 
 Almost all mankind are constantly catching at something more 
 than they possess, and torment themselves in vain. Nor is our 
 rest to be found among these enjoyments of the world, where all 
 things are covered with a deluge of vanity, as with a flood of fluc- 
 tuating, restless waters; and the soul flying aboat, looking in vain 
 for a place on which it may set its foot, most unhappily loses its 
 time, its labor, and itself at last; like the birds in the days of the 
 Flood, which, "having long sought for land, till their strength 
 was quite exhausted, fell down at last, and perished in the waters." 
 O! how greatly preferable to these bushes, and briers, and 
 thorns, are the delightful fields of the Gospel, wherein pleasure 
 and profit are agreeably mixed together, whence you may learn 
 the way to everlasting peace ; that poverty of spirit which is the 
 only true riches, that purity of heart which is our greatest beauty, 
 and that inexpressible satisfaction which attends the exercise of 
 charity, humility, and meekness ! When your minds are stored 
 and adorned with these graces, they will enjoy the most pleasant 
 tranquillity, even amidst th*e noise and tumults of this present life ; 
 and you will be, to use the words of Tertullian, candidates for 
 eternity ; a title infinitely more glorious and sublime, than what 
 has been this day conferred upon you. And that great and last 
 day, which is so much dreaded by the slaves of this present world, 
 will be the most happy and auspicious to you ; as it will deliver 
 you from a dark, dismal prison, and place you in the regions of 
 the most full and marvellous light. 
 
 
EXHORTATIONS TO STUDENTS. 541 
 
 Let us pray. 
 
 Most exalted God, who hast alone created, and dost govern this 
 whole frame, and all the inhabitants thereof, visible and invisible, 
 whose name is alone wonderful, and to be celebrated with the 
 highest praise, as it is indeed above all praise and admiration. Let 
 the heavens, the earth, and all the elements, praise Thee. Let 
 darkness, light, all the returns of days and years, and all the vari- 
 eties and vicissitudes of things, praise Thee. Let the angels 
 praise Thee, the archangels, and all the blessed court of heaven, 
 whose very happiness it is, that they are constantly employed in 
 celebrating Thy praises. We confess, O Lord, that we are of all 
 creatures the most unworthy to praise Thee, yet, of all others, we 
 are under the greatest obligations to do it : nay, the more unwor- 
 thy we are, our obligation is so much the greater. From this 
 duty, however unqualified we may be, we can by no means ab- 
 stain, nor, indeed, ought we. Let our souls bless Thee, and all 
 that is within us praise Thy holy name, who forgivest all our sins, 
 and healest all our diseases, who deliverest our souls from destruc- 
 tion, and crownest them with bounty and tender mercies. Thou 
 searchest the heart, O Lord, and perfectly k newest the most inti- 
 mate recesses of it: reject not those prayers which Thou perceiv- 
 est to be the voice and the wislies of the heart. Now, it is the 
 great request of our hearts, unless they always deceive us, that 
 they may be weaned from all earthly and perishing enjoyments ; 
 and if there is any thing to which they cleave with more than or- 
 dinary force, may they be pulled away from it by Thy Almighty 
 hand, that they may bo joined to Thee for ever in an inseparable 
 marriage-covenant. And in our own behalf, we have nothing more 
 to ask. We only add, in behalf of Thy Church, that it may be 
 protected under the shadow of Thy wings, and every where, 
 throughout the world, watered by Thy heavenly dew, that the 
 spirit and heat of worldly hatred against it may be cooled, and its 
 intestine divisions, whereby it is much more grievously scorched, 
 extinguished. Bless this Nation, this City, and this University, in 
 which we beg thou wouldest be pleased to reside, as in a garden 
 dedicated to Thy name, through Jesus Christ our Lord. Amen. 
 
 Exhortation 3d. 
 
 This day, which has been the object of your earnest wishes, 
 throughout the course of four whole years, is now almost over, and 
 hastening to a close. What has it produced for your advantage? 
 Can he that has reaped most successfully of you all, say, he has 
 filled his arms with sheaves ? Though possibly you would excuse 
 me to express myself with great freedom on this occasion, yet, I 
 will not take the liberty to depreciate too much your pagt studies, 
 46 
 
542 
 
 the specimens you have given to-day of your abilities, and the de- 
 gree that has been conferred upon you. This at least, 1 imagine, 
 I may say, without offence, the most of those things we greedily 
 catch at, and labor most earnestly to obtain, and consequently, 
 even your philosophy is a real and demonstrative truth of that 
 great paradox, that there is a vacuity in the nature of things. And, 
 in truth, how great is this vacuity, seeing even the human race is 
 no inconsiderable part of it! Though this day is marked with 
 more than ordinary solemnity, it is, after all, but the conclusion 
 and period of a number of days that have been idly spent, and is 
 itself elapsing to little or no purpose, as well as the rest. But O ! 
 how glorious must that blessed day be, which all purified souls, 
 and such as are dear to God, earnestly long for, throughout the 
 whole of this perishing life, and constantly wait, with a kind of 
 impatience, until it dawn, and the shadows fly away. 
 
 I am, indeed, of opinion, that those of you who think most justly, 
 will readily own, your attainments, hitherto, are of no great mo- 
 ment. But possibly, henceforth you intend to begin life, as it 
 were, anew : you aspire to greater matters, and entertain views 
 worthy of human nature ; you already begin to live, and to be 
 wise; you form desires, and conceive hopes of rising to arts, rich- 
 es, and honors. All this is very well. Yet, there is one conside- 
 ration, I would have you to admit among these ingenious projects 
 and designs. What if death should come upon you, and, looking 
 with an envious eye upon this towering prospect, put a stop to a 
 project that extends itself so far into futurity, and, like a spider's 
 web, entirely destroy it with a gentle breath of wind ? Nor would 
 this be any prodigy, or indeed an extraordinary event, but the 
 common fate of almost all mankind. " We are always resolving 
 to live, and yet never set about life in good earnest." Archimedes 
 was not singular in his fate; but a great part of mankind die un- 
 expectedly, while they are poring upon the figures they have de- 
 scribed in the sand. O wretched mortals ! who, having condemn- 
 ed themselves, as it were, to the mines, seem to make it their 
 chief study to prevent their ever regaining their liberty. Hence, 
 new employments are assumed in the place of old ones ; and, as 
 the Roman philosopher truly expresses it, " one hope succeeds 
 another, one instance of ambition makes way for another ; and we 
 never desire an end of our misery, but only that it may change its 
 outward form." When we cease to be candidates, and to fatigue 
 ourselves in soliciting interest, we begin to give our votes and in- 
 terest to those who solicit us in their turn. When we are wearied 
 of the trouble of prosecuting crimes at the bar, we commence 
 iudges ourselves ; and he who is grown old in the management of 
 other men's affairs for money, is at last employed in improving his 
 own wealth. At the age of fifty, says one, I will retire, and take 
 m y ease ; or the sixtieth year of my life shall entirely disengage 
 
EXHORTATIONS TO STUDENTS. 543 
 
 me from public offices and business. Fool ! art thou not ashamed 
 to reserve to thyself the last remains and dregs of life ? Who will 
 stand surety that thou shalt live so long ? And what immense 
 folly is it, so far to forget mortality, as to think of beginning to 
 live at that period of years, to which a few only attain ! 
 
 As for you, young gentlemen, I heartily wish you may think 
 more justly. Let your souls, as it were, retire into themselves, 
 and dwell at home; and having shaken off the trifles that make a 
 bustle and noise around you, consider seriously, that the remain- 
 ing part of your life is long only in one respect, (and in this, in- 
 dee*d, its length may be justly complained of,) that it is fraught 
 with every sort of misery and affliction, and has nothing agreeable 
 in it, but the study of heavenly wisdom alone ; for every thing else 
 is vanity. Look about you, and see, whether there is any thing 
 worthy of your affection, and whether every thing you see, does not 
 rather excite your indignation and aversion. At home, are con- 
 tentions and disputes ; abroad in the fields, robbers ; clamor and 
 noise at the bar ; wickedness in the camp ; hypocrisy in the church ; 
 and vexation or lamentable mistakes every where. Among the 
 rich and great, there are false and inconstant friendships, bitter 
 enmities, envy, fraud, and falsehood ; and cares, in great numbers, 
 flutter round the most stately and sumptuous palaces. 
 
 What a considerable part of mankind are struggling with open 
 and sharp afflictions ! To whatever side you turn yourself, what 
 do you commonly hear but lamentation and mourning? How 
 many complaints of the poor, that are distressed for want of daily 
 bread, or drag a most wretched life under the grievous oppression 
 of powerful tyrants ! How frequent are the groans of the sick and 
 languishing. How great the multitude of those who lament their 
 friends and relations carried off by death, and will themselves, in 
 a short time, and for the same reason, be lamented by others ! 
 And, to conclude, how innumerable are the miseries and afflic- 
 tions of various kinds, that seem alternately to re-echo to one an- 
 other ! Can it be any wonder, then, that a life of this kind should 
 sometimes force, even from a wise man, such expressions of sor- 
 row and concern as the following : " O mother, why didst thou 
 bring me forth, to be oppressed with afflictions and sorrows? Why 
 didst thou introduce me into a life full of briers and thorns?" 
 
 But you are now philosophers, and amidst these dismal calami- 
 ties, you comfort yourselves with the inward and hidden riches of 
 wisdom, and the sciences you have acquired. The sciences! Tell 
 us, in what part of the earth they are to be found. Let us know, 
 pray, where they dwell, that we may flock thither in great num- 
 bers. I know, indeed, where there is abundance of noise, with 
 vain and idle words, and a jarring of opinions between contending 
 disputants ; I know, where ignorance, under the disguise of a 
 gown and a beard, has obtained the title of science ; but, where 
 
544 LEIGHTON'S SELECT WORKS. 
 
 true knowledge is to be found, I know not. We grope in the 
 dark, and though it is truth only we are in quest of, we fall into 
 innumerable errors. But, whatever may be our case with respect 
 to the knowledge of nature, as to that of heavenly and Divine 
 things, let us cheerfully embrace that rich present which Infinite 
 Goodness has made us, and be thankful, that the day-spring from 
 on high hath visited us. " Because there was no wisdom on the 
 earth," says Lactantius, " He sent a teacher from heaven." Him, 
 let us follow as our guide : for he who follows his direction, shall 
 not walk in darkness. 
 
 From Exhortation 4th. 
 
 A great part of mankind no sooner look upon themselves to be 
 capable of worldly affairs, and think on entering upon some pro- 
 fession suitable to a state of manhood, but they are cut off, in the 
 very beginning of their course, by an unforseen and untimely 
 death. And, to be sure, this is the great distemper of young, and 
 even of old men, that, by their desires and designs, they launch 
 out a great way into futurity, and form a series of projects for 
 many years to come : while, in the mean time, they rarely or at 
 least very superficially, consider, how foolish and precarious it is 
 to depend upon to-morrow, and how soon this present form of ours 
 may disappear ; how soon we may return to our original dust ; 
 and that very day, as the royal prophet warns us, our thoughts, 
 even the wisest and best concerted thoughts of the greatest men, 
 and most exalted princes, perish. And this I take particular no- 
 tice of, that no such illusion may get possession of your minds. 
 For it is not the common sort of mankind only, that impose upon 
 themselves in this respect, but the generality of those who desire 
 to be accounted, not only men of learning, but also adepts in wis- 
 dom, and actually pass for such. Not that I would prohibit your 
 making an early and prudent choice, under the Divine direction, 
 of the employment and profession of life you intend to pursue ; 
 nay, I would use every argument to persuade you to make use of 
 such a choice, and when you have made it, to prosecute the inten- 
 tion of it with the greatest diligence and activity. I only put you 
 upon your guard, not to entertain many and towering hopes in this 
 world, nor to form a long series of connected projects ; because 
 you will find them all more vain and fleeting than illusions of the 
 night ! Some necessary means will fail, some favorable opportuni- 
 ty be missed ; after all industry, the expected event may not hap- 
 pen, or the thread of your life may be cut, and theieby all your 
 projects be rendered abortive. And though your life should be 
 drawn out to ever so great a length, and success constantly an- 
 swer your expectations, yet, you know, and I wish you would re- 
 member it, the fatal day will come at last, perhaps when it is least 
 
EXHORTATIONS TO STUDENTS. 545 
 
 expected ; that fatal and final day, I say, will at last come, when 
 we must leave all our enjoyments, and all our schemes, those we 
 are now carrying on, and those we have brought to perfection, as 
 well as those that are only begun, and those that subsist only in 
 hopes and ideas. 
 
 And these very arguments, which have been used to confine 
 your rninds from indulging themselves in too remote prospects, 
 will also serve to persuade you, in another sense, to look much 
 farther ; not with regard to worldly enjoyments, for such prospects, 
 strictly speaking, cannot be called long, but to look far beyond all 
 earthly and perishing things, to those that are heavenly and eter- 
 nal. And those that will not raise their eyes to such objects, as 
 the Apostle Peter expresses it, are blind, and cannot see afar off. 
 
 But of you, my dear youths, I expect better things. I need not, 
 I imagine, use many words to persuade you to industry, and a 
 continual progress in human studies and philosophical learning. 
 If the violence and infelicity of the times have deprived you of any 
 part of that period of years usually employed in these studies at 
 this university, you will surely repair that loss, as soon as possible, 
 by your subsequent reading and application. But, if no such 
 misfortune had happened, you are not, I believe, ignorant, that 
 our schools are only intended for laying the foundations of those 
 studies upon which, years, and indefatigable industry, are to raise 
 the superstructure of more complete erudition : which, by the ac- 
 cession of the Divine Spirit, may be consecrated into a temple for 
 God. And this is what I would recommend to your esteem, and 
 your earnest desires, beyond any other study whatever, That you 
 may be holy, because our God is holy : that, when you leave this 
 university, those with whom you converse, may not find you puff- 
 ed up with nride, on account of a little superficial learning, nor 
 bigotted, talkative, or fond of entering into unseasonable disputes; 
 but consider you all as patterns and examples of piety, purity, 
 temperance, modesty, and all Christian virtues ; particularly that 
 humility which shone so brightly in Christ himself, and which he 
 earnestly exhorts all his disciples to learn from him. I will not 
 suspect, that any one of you will turn out to be an immodest per- 
 son, a glutton, or drunkard, or in any shape, impious and profane ; 
 but I earnestly exhort and beseech you, my dear young men, to 
 make it, above all other things, your principal study, to have your 
 hearts purged from all impure and ignoble love of the world and 
 the flesh, that, in this earth you may live to God only ; and then, 
 to be sure, when you remove out of it, you will live with Him for 
 ever in heaven. 
 
 May the honorary title you have this day received be happy and 
 
 auspicious ! But I earnestly pray the Father of Lights, that he 
 
 would deign to bestow upon you a title more solid and exalted 
 
 than it is in the power of man to give, that you may be called the 
 
 *46 
 
546 LEIGHTON'S SELECT WORKS. 
 
 sons of God, and that your conversation may be suitable to so 
 great a name, and so glorious a Father. 
 
 Exhortation 5th. 
 
 The complaint with regard to the variety of all perishing and 
 transitory enjoyments, which has been long general among man- 
 kind, is indeed just and well-founded ; but it is no less true, that 
 the vanity which resides in the heart of man himself, exceeds every 
 thing of that kind we observe in the other parts of the visible cre- 
 ation ; for, amongst all the creatures that we see around us, we 
 can find nothing so fleeting and inconstant; it flutters hither and 
 thither, and forsaking that only perfect good which is truly suited 
 to its nature and circumstances, grasps at phantoms and shadows 
 of happiness, which it pursues with a folly more than childish. 
 
 Man wanders about on this earth ; he hopes, he wishes, he seeks, 
 he gropes and feels about him ; he desires, he is hot, he is cold, he 
 is blind, and complains that evil abounds every where ; yet, he is 
 himself the cause of those evils which rage in the world, but most 
 of all in his own breast; and therefore, being tossed between the 
 waves thereof, that roll continually within and without him, he 
 leads a restless and disordered life, until he be at last swallowed 
 up in the unavoidable gulf of death. Jt is, moreover, the shame 
 and folly of the human race, that the greatest part of them do not 
 resolve upon any fixed and settled method of life, but, like the 
 brute creatures, live and die without design, and without propos- 
 ing any reasonable end. For how few are there, who seriously 
 and frequently consider with themselves, whence they come, 
 whither they are going, and what is the purpose of their life : who 
 are daily reviewing the state of their own minds, and often de- 
 scend into themselves, that they may as frequently ascend, by 
 their thoughts and meditations, to their exalted Father, and their 
 heavenly country ; who take their station upon temporal things, 
 and view those that are eternal ! Yet, these are the only men 
 that can be truly said to live, and they alone can be accounted 
 wise. 
 
 And to this it is, my dear youths, that 1 would willingly engage 
 your souls ; nay, I heartily wish they were carried thither by the 
 fiery chariots of celestial wisdom. Let the common sort of man- 
 kind admire mean things ; let them place their hopes on riches, 
 honors, and arts, and spend their lives in the pursuit of them ; but 
 let your souls be inflamed with a far higher ambition. Yet, I 
 would not altogether prohibit you these pursuits : I only desire 
 you to be moderate in them. These enjoyments are neither great 
 in themselves, nor permanent ; but it is surprising, how much van- 
 ity is inflated by them. What a conceited, vain nothing is the 
 creature we call man ! For, because few are capable to discern 
 
EXHORTATIONS TO STUDENTS. 547 
 
 true blessings, which are solid and intrinsically beautiful, there- 
 fore the superficial ones, and such as are of no value at all, are 
 catched at ; and those who in any measure attain to the posses- 
 sion of them, are puffed up and elated thereby. 
 
 If we consider things as they are, it is an evidence of a very 
 wrong turn of mind, to boast of titles and fame ; as they are no 
 part of ourselves, nor can we depend upon them. But he that is 
 elevated with a fond conceit of his own knowledge, is a stranger 
 to the nature of things, and particularly to himself; since he 
 knows not that the highest pitch of human knowledge ought, in 
 reality, rather to be called ignorance. How small and inconside- 
 rable is the extent of knowledge ! Even the most contemptible 
 things iii nature, are sufficient to expose the greatness of our ig- 
 norance. And with respect to Divine things, who dares to deny, 
 that the knowledge mankind has of them is next to nothing? Be- 
 cause the weak eyes of our understanding, confined, as they are, 
 within such narrow houses of clay, cannot bear the piercing light 
 of Divine things; therefore, the Fountain of all wisdom hath 
 thought proper to communicate such imperfect discoveries of 
 Himself, as are barely sufficient to direct our steps to the superior 
 regions of perfect light. And whoever believes this truth, will, 
 doubtless, make it his chief care and principal study, constantly 
 to follow this lamp of Divine light that shines in darkness, and not 
 to deviate from it either to the right hand or the left. It is, in- 
 deed, my opinion, that no man of ingenuity ought to despise the 
 study of philosophy, or the knowledge of languages, or grammar 
 itself: though to be sure a more expeditious and successful meth- 
 od of teaching them were much to be wished. But what I would 
 recommend with the greatest earnestness, and persuade you to, if 
 possible, is, that you would inseparably unite with such measures 
 of learning and improvement of your minds as you can attain, pu- 
 rity of religion, Divine love, moderation of soul, and an agreeable, 
 inoffensive behavior. For you are not ignorant what a low and 
 empty figure the highest attainments in human sciences must 
 make, if they be compared with the dignity and duration of the 
 soul of man : for, however considerable they may be in themselves, 
 yet, with regard to their use, and their whole design, they are 
 confined within the short space of this perishing life. But the 
 soul, which reasons, which is employed in learning and teaching, 
 in a few days will for ever bid farewell to all these things, and re- 
 move to another country. O, how inconsiderable are all arts and 
 sciences, all eloquence and philosophy, when compared with a 
 cautious concern that our last exit out of this world may be happy 
 and auspicious, and that we may depart out of this life candidates 
 for immortality, at which we can never arrive but by the beautiful 
 way of holiness. 
 
548 LEIGHTON'S SELECT WORKS. 
 
 Let us pray. 
 
 Infinite and Eternal God ! who inhabitest thick darkness and 
 light inaccessible, whom no mortal hath seen, or can see ; yet all 
 Thy works evidently declare and proclaim Thy wisdom, Thy 
 power, and thy infinite goodness : And, when we contemplate 
 these Thy perfections, what is it our souls can desire, but that 
 they may love Thee, worship Thee, serve Thee, for ever proclaim 
 Thy praise, and celebrate Thy exalted name, which is above all 
 praises, and all admiration? Thy throne is constantly surround- 
 ed with thousands and ten thousands of glorified spirits, who con- 
 tinually adore Thee, and cry out without ceasing, Holy, holy, 
 holy, Lord God Almighty, who was, who is, and who is to come. 
 Let others seek what they will, and find and embrace what they 
 can ; may we have always this one fixed and settled purpose, that 
 it is good for us to draw near to God. Let the seas roar, the earth 
 be shaken, and all things go to ruin and confusion ; yet, the soul 
 that adheres to God, will remain safe and quiet, and shall not be 
 moved for ever. O blessed soul, that has Thee for its rest, and 
 all its salvation ! It shall be like a tree planted by the rivers of 
 water ; it shall not fear when heat cometh, nor shall it be uneasy 
 in the year of drought. It is our earnest petition and prayer, O 
 Father, that Thy hands may loosen all our chains, and effectually 
 deliver our souls from all the snares and allurements of the world 
 and the flesh ; and that, by that same bountiful and most powerful 
 hand of Thine, they may be for ever united to Thee through Thy 
 only begotten Son, who is our union and our peace. Be favora- 
 bly present, most gracious God, with this assembly of ours, that 
 whatever we undertake, in obedience to Thy will, may be carried 
 to perfection by the aid of Thy grace, and tend to the glory of 
 Thy name, through Jesus Christ our Lord. Amen. 
 
 Exhortation 7th. 
 
 These academical exercises of ours are, to be sure, no great 
 matter, nor do we make any high account of them ; yet, after all, 
 we set no higher, perhaps even a less value upon the bustling 
 affairs of mankind, which make a much greater noise, and the 
 farces that are acted upon the more exalted theatres of the world : 
 which, to speak my sentiments in a few words, are for the most 
 part outwardly more pompous than these of ours, but inwardly 
 equally vain, and more insignificant than the busy amusements of 
 " children playing on the sands, and eagerly building little houses, 
 which, with giddy levity, they instantly pull down again." Or, if 
 you chose to be more severe upon the fruitless labors of mankind, 
 and their busy and irregular motions backward and forward, and 
 from one place to another, you may, with a great man, who knew 
 

 EXHORTATIONS TO STUDENTS. 549 
 
 all these things by experience, compare them to the fluttering of 
 frightened flies, the, toilsome hurry of the ants, and the motions of 
 puppets. But he that, amidst all the confusions and commotions 
 which happen in human affairs here below, has recourse to Divine 
 contemplation and the hopes of eternity, as the lofty impregnable 
 tower of true wisdom, " is the only person thai enjoys uninter- I 
 rupted ease and tranquillity, like the heavenly bodies, which con- 
 stantly move on in their orbits, and are never, by any violence, 
 diverted from their course."* 
 
 And indeed, what wonder is it, that he can easily view all the 
 dreadful appearances of this wretched life with a resolute and 
 steady countenance, who, by frequent interviews and daily con- 
 versation with death itself, which we call the king of terrors, has 
 rendered it familiar to him, and thereby not only divested it of its 
 terrors, but also placed it in a beautiful, pleasant, and quite amia- 
 ble light. By this means, he dies daily ; and doubtless, before he 
 suffers a natural death, he dies in a more exalted sense of the 
 word, by withdrawing, as far as is possible, his mind from the en- 
 cumbrance of earthly things, and even while it lodges in the body, 
 weaning it from all the worldly objects that are placed about him. 
 And, in this very sense, philosophy of old was most properly call- 
 ed the meditation of death, which the Roman orator has, in my 
 opinion, explained with great propriety, and the precision of a phi- 
 losopher. " What is it we do," says he, " when we withdraw the 
 mind from pleasure, that is, the body, from our means and sub- 
 stance that is the servant of the body, that provides for its wants 
 from the commonwealth, and every kind of business : what is it 
 we then do, I say, but recall it to itself, and oblige it to stay at 
 home ? Now to withdraw the mind from the body, is nothing else 
 but to learn to die." Let us, therefore, reason thus, if you will 
 take my advice, and separate ourselves from our bodies ; that is, 
 let us accustom ourselves to die : this, even while we sojourn on 
 this earth, will be to the soul a life like to that which it will enjoy 
 in heaven ; and, being delivered from these fetters, we shall move 
 at a better rate, the course of our souls will be less retarded in our 
 journey to that happy place, at which when we arrive, we can 
 then, and then only, be truly said to live. For this life is but a 
 kind of death, the miseries whereof I could paint, if it were sea- 
 sonable ; but, to be sure, it was most justly called a life of the 
 greatest misery by Dionysius the Areopagite, or whoever was the 
 author of that book which goes under his name. 
 
 And indeed, young gentlemen, I am of opinion, that such a 
 view and meditation of death, will not be unsuitable, or improper, 
 even for you, though you are in the-prime of life, and your minds 
 in their full vigor : nay, I would gladly hope, you yourselves will 
 
 * Luc. lib. ij, 
 
550 LEIGHTON'S SELECT WORKS. 
 
 not imagine it would, nor be at all offended at me, as if, by men- 
 tioning that inauspicious word unseasonably, 1 disturbed your pre- 
 sent joy, drew a kind of black cloud over this bright day of festiv- 
 ity, or seem to ruix among your laurels, a branch of the hated 
 cypress. For a wise man would not willingly owe his joy to mad- 
 ness, nor think it a pleasure, foolishly to forget the situation of his 
 affairs. 
 
 The wise man alone feels true joy : and real wisdom is the at- 
 tainment of a Christian only, who bears with life, but hopes for 
 death, and passes through all the storms and tempests of the for- 
 mer with an undauntedness of mind, but with the most fervent 
 wishes, looks for the latter as the secure port and the fair havens 
 in the highest sense of the expression ; whose mind is humble, and, 
 at the same time, exalted, neither depending upon foreign, that is, 
 external advantages, nor puffed up with his own ; and neither 
 elevated nor depressed by any turns or vicissitude of fortune. 
 
 He is the wise man, who relishes things as they really are ; who 
 is not, with the common sort of mankind, that are always children^ 
 terrified by bug-bears, nor pleased with painted rattles : who has 
 a greatness of soul, vastly superior to all fading and perishing 
 things; who judges of his improvements by his life, and thinks 
 he knows every thing he does not covet, and every thing he does 
 not fear. The only thing he desires, is the favor and countenance 
 of the Supreme King; the only thing he fears, is His displeasure. 
 And, without doubt, a mind of this cast must, of necessity, be the 
 habitation of constant serenity, exalted joy, and gladness springing 
 from on high. And this is the man, that is truly possessed of that 
 tranquillity and happy disposition of rnind, which the Philosophers 
 boast of, the Divines recommend, but few attain. And though he 
 will neither willingly suffer himself to be called a philosopher, nor 
 a philologist, yet he is, in reality, well versed in the things of God, 
 and, by a kind of Divine influence and instruction, has attained to 
 the light of pure and peaceable truth : where he passes his days 
 in the greatest quietness and serenity, far above the cloudy and 
 stormy regions of controversy and disputation. 
 
 If any one of you has been thus instructed, he has certainly at- 
 tained the highest of all arts, and has entered upon the most glori- 
 ous liberty, even before he hath received any University degree. 
 But the rest, though they are presently to have the title of Master 
 of Arts, still continue ? silly, servile set of men, under a heavy 
 yoke of bondage, whereby even their minds will be cramped with 
 oppressive laws, far more intolerable than any discipline however 
 severe. None of you, I imagine, is so excessively blinded with 
 self-conceit, so ignorant of the nature of things, and unacquainted 
 with himself, as to dream that he is already a philosopher, or be 
 puffed up with an extravagant opinion of his own knowledge, be- 
 cause he has gone through the ordinary exercises at the Universi- 
 
EXHORTATIONS TO STUDENTS. 551 
 
 ty ; though, to speak the truth, the philosophy which prevails in 
 the schools, is of a vain, airy nature, and more apt to inspire the 
 mind with pride, than to improve it. As it is my earnest prayer, 
 so it is also the object of my hope, that you will retire from this 
 Seminary, with your minds excited to a keen and wholesome thirst 
 after true erudition, rather than blown up with the wild-fire of 
 science, falsely so called ; and what, above all other attainments, 
 is of greatest consequence, that you will leave us, deeply affected 
 with the most ardent love of heavenly wisdom. Whatever may 
 be your fate with respect to other things, it is my earnest request, 
 that it be your highest ambition, and your principal study, to be 
 true Christians; that is, to be humble, meek, pure, holy, and fol- 
 lowers of your most auspicious Captain, the Lamb, wherever he 
 goeth. For he that followeth him, shall not walk in darkness, 
 but be conducted, through the morning light of Divine grace, to 
 the meridian and never-ending brightness of glory. 
 
 Exhortation 8th. 
 
 Amidst these amusements, we are unhappily losing a day. Yet, 
 some part of the weight of this complaint is removed when we 
 consider, that, while the greatest part of mankind are bustling in 
 crowds and places of traffic, or, as they would have us believe, in 
 affairs of great importance, we are trifling our time more innocently 
 than they. But what should hinder us from closing this last scene 
 in a serious manner, that is, from turning our eyes to more Divine 
 objects, whereby, though we are fatigued with other matters, we 
 may terminate the work of this day, and the day itself, agreeably ; 
 as the beams of the sun use to give more than ordinary delight, 
 when he is near his setting 1 
 
 You are now initiated into the philosophy, such as it is, that 
 prevails in the schools, and, I imagine, intend, with all possible 
 despatch, to apply to higher studies. But O ! how pitiful and 
 scanty are all those things which beset us before, behind, arid on 
 every side ! The bustling we observe, is nothing but the hurry- 
 ing of ants eagerly engaged in their little labors. The mind must 
 surely have degenerated, and forgotten its original as effectually 
 as if it had drank of the river Lethe, if, extricating itself out of all 
 these mean concerns and designs, as so many snares laid for it, 
 and rising above the whole of this visible world, it does not return 
 to its Father's bosom, where it may contemplate His eternal beau- 
 ty, where contemplation will inflame love, and love be crowned 
 with the possession of the beloved object. But, in the contem- 
 plation of this glorious object, how great caution and moderation 
 of mind is necessary, that, by prying presumptuously into His 
 secret councils or His nature, and rashly breaking into the sanctu- 
 ary of light, we be not quite involved in darkness ! And, with 
 
552 LEIGHTON'S SELECT WORKS. 
 
 regard to what the infinite, independent, and necessarily existent 
 Being has thought proper to communicate to us concerning Him- 
 self, and we are concerned to know, even that is by no means to 
 be obscured with curious impertinent questions, nor perplexed with 
 the arrogance of disputation ; because, by such means, instead of 
 enlarging our knowledge, we are in the fair way to know nothing 
 at all ; but readily to be received by humble faith, and entertained 
 with meek and pious affections. And if, in these notices of Him 
 that are communicated to us, we meet with any thing obscure and 
 hard to be understood, such difficulties would be happily got over, 
 not by perplexed controversies, but by constant and fervent prayer. 
 " He will come to understand," says admirably well the famous 
 Bishop of Hippo, [Augustine] " who knocks by prayer ; not he 
 who, by quarrelling, makes a noise at the gate of truth." But 
 what can we, who are mortal creatures, understand with regard to 
 the inexpressible Being we now speak of, especially while we so- 
 journ in these dark prisons of clay, but only this, that we can by 
 no means comprehend Him? For though, in thinking of Him, 
 we remove from our idea all sort of imperfection, and collect to- 
 gether every perceivable perfection, and adorn the whole with the 
 highest titles, we must, after all, acknowledge, that we have said 
 nothing, and that our conceptions are nothing to the purpose. Let 
 us, therefore, in general acknowledge Him to be the Immoveable 
 Being that moveth every thing, the Immutable God that changeth 
 all things at His pleasure, the Infinite and Eternal Fountain of 
 all good and of all existence, and the Lord and sole Ruler of the 
 world. 
 
 If you then, my dear youths, aspire to genuine Christianity, that 
 is, the knowledge of God and Divine things, I would have you 
 consider that the mind must first be recalled and engaged to turn 
 in upon itself, before it can be raised up towards God : according 
 to that expression of St. Bernard, " May I return from external 
 things, to those that are within myself, and from these again rise 
 to those that are of a more exalted nature." But the greatest part 
 of men live abroad, and are truly strangers at home : you may 
 sooner find them any where than with themselves. Now, is this 
 not real madness, and the highest degree of insensibility ? Yet 
 after all, they seem to have some reason in their madness, when 
 they thus stray away from themselves, since they can see nothing 
 within them, that by its promising aspect can give them pleasure 
 or delight. Every thing there is ugly, frightful, and fall of nasti- 
 ness, which they would rather be ignorant of, than be at the pains 
 to purge away ; and therefore prefer a slothful forgetfulness of 
 their misery, to the trouble and labor of regaining happiness. But 
 how preposterous is the most diligent study, and the highest know- 
 ledge, when we neglect that of ourselves! The Roman philoso- 
 pher, ridiculing the grammarians of his time, observes, " that they 
 
EXHORTATIONS TO STUDENTS. 553 
 
 inquired narrowly into the misfortunes of Ulysses, but were quite 
 ignorant of their own." The sentiments of a wise and pious man 
 are quite different, and I wish you may adopt them. It is his 
 principal care to be thoroughly acquainted with himself; he watch- 
 es over his own ways, he improves and cultivates his heart as a 
 garden consecrated to the King of kings, who takes particular de- 
 light in it ; he carefully nurses the heavenly plants and flowers, 
 and roots up all the wild and noxious weeds, that he may be able 
 to say with the greater confidence, Let my beloved come into his 
 own garden, and be pleased to eat of his fruits. And when, upon 
 this invitation, the great King, in the fulness of His goodness, de- 
 scends into the mind, the soul may then easily ascend with Him, 
 as it were, in a chariot of fire, and look down upon the earth, and 
 all earthly things, with contempt and disdain. " Then, rising 
 above the rainy regions, it sees the storms falling beneath its feet, 
 and tramples upon the hidden thunder." 
 
 Let us pray. 
 
 Whatever satisfaction we look for without Thee, O Heavenly 
 Father, is mere delusion and vanity. Yet, though we have so often 
 experienced this, we have not, to this day, learned to renounce 
 this vain and fruitless labor, that we may depend upon Thee, who 
 alone canst give full and complete satisfaction to the souls of men. 
 We pray, therefore, that, by Thy Almighty hand, Thou wouldst 
 so effectually join and unite our hearts to Thee, that they may 
 never b separated any more. How unhappy are they who for- 
 sake Thee, and whose hearts depart from Thy ways ! They shall 
 be like shrubs in the desert ; they shall not see when good cometh, 
 but dwell in a parched and barren land. Blessed, on the contra- 
 ry, is he who hath placed his confidence in Thee : he shall be 
 like a tree planted by the rivers of water ; he shall not be afraid 
 when heat cometh, nor be uneasy in the time of drought. Take 
 from us, O Lord, whatever earthly enjoyments Thou shalt think 
 proper ; there is one thing will abundantly make up all our losses ; 
 let Christ dwell in our hearts by faith, and the rays of thy favor 
 continually refresh us in the face of this Thine anointed ; in this 
 event, we have nothing to ask, but with grateful min^s shall for 
 ever celebrate Thy bounty, and all our bones shall say, Who is 
 like unto Thee, O Lord, who is like unto Thee ? 
 
 Let Thy Church be glad in Thee, and all in this Nation, and 
 every where throughout the world, who regard and love Thy name, 
 By the power and efficacy of the gospel, may their number be 
 daily augmented, and let the gifts of Thy grace be also increased 
 in them all. Bless this University ; let it be like a garden watered 
 by Thy heavenly hand, that Thy tender shoots may grow, and in 
 due time produce abundant fruits, to the eternal honor of Thy 
 most glorious name, through our Lord Jesus Christ. Amen. 
 47 
 
554 LEIGHTON'S SELECT WORKS. 
 
 VALEDICTORY ORATION. 
 
 Though this, I imagine, is the last address I shall ever have 
 occasion to make to you, I will not detain you long from your 
 studies, nor encroach on the time allowed you for recreation. 
 This is, to be sure, the first time that some of you have heard me ; 
 but I have a great many others to bear witness of the constant de- 
 sign of all my dissertations in this place. They will testify, that 
 the intention of all my discourses was, that the form of sound 
 words, that is, the Christian doctrine, and consequently the fear 
 and love of God, might not only be impressed, but also engraven 
 upon your hearts in lasting and indelible characters ; and that you 
 might not only admit as a truth, but also pay the highest regard to 
 this indisputable maxim, " That piety and religion is the only real 
 good among men." Moreover, that your minds might be the less 
 encumbered in their application to this grand study of religion, 
 and the more expeditious in their progress therein, I constantly 
 endeavored, with all possible warmth, to divert you from those 
 barren and thorny questions and disputes that have infected the 
 whole of theology ; and this at a time when the greatest part of 
 divines and professors, and those of no small reputation, engaging 
 furiously in such controversies, have split into parties, and unhap- 
 pily divided the whole world. It was my constant practice to es- 
 tablish those great and uncontroverted articles of our holy religion, 
 which are but few and clear ; some part whereof are confirmed by 
 the common consent of nations, and of all the human race ; and 
 all the rest, by the unanimous voice of the whole Christian world. 
 Of the first sort are those we have often advanced in treating of 
 the being and perfections of the One Supreme and Eternal prin- 
 ciple, and the production of all things by Him ; the continual 
 preservation and government of the world by His providence ; the 
 law of God given to mankind, and the rewards and punishments 
 annexed to it. The other class of the grand articles of religion, 
 are indeed peculiar to Christian Philosophy, but believed in com- 
 mon by all the professors of that religion. These are the great 
 foundations of our faith, and of all our hope and joy, with regard 
 to the incarnation of the Son of God, his death and resurrection 
 for the destruction of sin, and consequently of death ; his ascen- 
 sion into the highest heavens with that same flesh of ours in which 
 he died, and his exaltation there above all ranks of angels, domin- 
 ions, and thrones, &-c. ; whence we expect he will return in great 
 glory in that day, when he will be glorious in all his saints, and 
 admired in those that believe. As many, therefore, as desire to 
 
VALEDICTORY ORATION. 555 
 
 receive him in this last manifestation, with joy and exultation, 
 must of necessity be holy, and, in conformity to their most perfect 
 .nd glorious Head, sober, pious, upright, and live in full contempt 
 >f this perishing transitory world, their own mortal flesh, and the 
 sordid pleasures of both : in a word all the enjoyments which the 
 mean and servile admire, they must trample under foot and des- 
 pise. For, whoever will strive for this victory, and strive so as at 
 last to obtain it, the Lord will own for his servant, and the great 
 Master will acknowledge him for his disciple. He will attain a 
 likeness to God in this earth, and, after a short conflict, will tri- 
 umph in the Divine presence for ever. These are the doctrines 
 which it is our interest to know, and in the observation of which 
 our happiness will be secured. To these you will turn your 
 thoughts, young gentlemen, if you are wise ; nay, to these you 
 ought to give due attention, that you may be wise. Those phan- 
 toms we catch at, fly away ; this shadow of a life we now live, is 
 likewise on the wing. Those things that are without the verge of 
 sense, and above its reach, are the only solid and lasting enjoy- 
 ments. " Why are ye fond of these earthly things," says St. Ber- 
 nard, " which are neither true riches, nor are they yours? If they 
 are yours," continues he, " take them with you." And Lactantius 
 admirably well observes, that " Whoever prefers the life of the 
 soul, must of necessity despise that of the body; nor can he aspire 
 to the highest good, unless he despise advantages of an inferior 
 kind. For the all-wise God did not choose that we should attain 
 to immortality in a soft indolent way, but that we should gain that 
 inexpressible reward of eternal life, with the highest difficulty and 
 severest labor." And that you may not be discouraged, remember 
 the great Redeemer of souls, your exalted Captain, hath gone be- 
 fore you, and we have to do with an enemy already conquered. 
 Let us only follow him with courage and activity, and we have no 
 ground to doubt of victory. And indeed it is a victory truly worthy 
 of a Christian, to subdue the barbarous train of our appetites, and 
 subject them to the empire of reason and religion ; while on the 
 other hand, it is the most shameful bondage, to have the more 
 Divine part of our composition meanly subjected to an ignoble, 
 earthly body. Now, this victory _can only be secured by steadfast 
 believing, vigorous opposition to our spiritual enemies, unwearied 
 watching, and incessant prayer. Let prayer be not only the key 
 that opens the day, and the lock that shuts out the night ; but let 
 it be also, from morning to night, our staff and stay in all our la- 
 bors, and enable us to go cheerfully up into the mount of God. 
 Prayer brings consolation to the languishing soul, drives away the 
 devil, and is the great medium whereby all grace and peace is 
 communicated to us. With regard to your reading, let it be your 
 particular care to be familiarly acquainted with the Sacred Scrip- 
 tures above all other books whatever; for from thence you will 
 
556 LEIGHTON'S SELECT WORKS. 
 
 truly derive light for your direction, and sacred provisions for your 
 support on your journey. In subordination to these, you may also 
 use the writings of pious men that are agreeable to them, for these 
 also you may improve to your advantage ; and particularly that 
 little Book of a Kempis, De Imitations Christi, since the sum and 
 substance of religion consists in imitating the Being, that is the 
 object of your worship. 
 
 May our dear Redeemer Jesus impress upon your minds a live- 
 ly representation of his own meek and immaculate heart, that, in 
 that great and last day, he may, by this mark, know you to be 
 his ; and, together with all the rest of his sealed and redeemed 
 ones, admit you into the mansions of eternal bliss ! Amen. 
 
 RULES AND INSTRUCTIONS FOR A HOLY LIFE. 
 
 For disposing you the better to observe these rules, and profit 
 by them, be pleased to take the following advices : 
 
 1. Put all your trust in the special and singular mercy of God, 
 that He for His mercy's sake, and of His only goodness, will help 
 and bring you to perfection. Not that absolute perfection is at- 
 tainable here, but the meaning is, to high degrees of that spiritual 
 and divine life, which is always growing and tending towards the 
 absolute perfection above; but in some persons comes nearer to 
 that and riseth higher, even here, than in the most. If you with 
 hearty and fervent desires do continually wish and long for it, and 
 with most humble devotion daily pray unto God, and call for it, 
 and with all diligence do busily labor and travail to come to it, 
 undoubtedly it shall be given you. For you must not think it 
 sufficient to use exercises, as though they had such virtues in 
 them, that, of themselves alone, they could make such as do use 
 them perfect ; for neither those nor any other, whatever they be, 
 can of themselves (by their use only) bring unto perfection. But 
 our merciful Lord God, of His own goodness, when ytu seek with 
 hearty desires and fervent sighings^ maketh you to find it. When 
 you ask daily with devout prayer, then He giveth it to you ; and 
 when you continually, with unwearied labor and travail, knock 
 perseveringly, then he doth mercifully open unto you. And be- 
 cause those exercises do teach you to seek, ask, and knock, yea, 
 they are none other than very devout petitions, seekings, and 
 spiritual pulsations for the merciful help of God ; therefore they 
 are very profitable means to come to perfection by God's grace. 
 
RULES AND INSTRUCTIONS FOR A HOLY LIFE. 557 
 
 2. Let no particular exercise hinder your public and standing 
 duties to God and your neighbors : but for these, rather intermit 
 the other for a time, and then return to it as soon as you can. 
 
 3. If, in time of your spiritual exercise, you find yourself drawn 
 to any better, or to as good a contemplation as that is, follow the 
 track of that good motion so long as it shall last. 
 
 4. Always take care to follow such exercises of devout thoughts, 
 withal putting in practice such lessons as they contain and excite 
 to. 
 
 5. Though at first ye feel no sweetness in such exercises, yet 
 be not discouraged, nor induced to leave them, but continue in 
 them faithfully, whatsoever pain or spiritual trouble ye feel ; for, 
 doing them for God and His honor, and finding none other present 
 fruit, yet you shall have an excellent reward for your diligent la- 
 bor and your pure intentions. And let not your falling short of 
 these models and rules, nor your daily manifold imperfections and 
 faults, dishearten you ; but continue steadfast in your desires, 
 purposes, and endeavors ; and ever ask the best, aim at the best, 
 and hope the best, being sorry that you can do no better ; and 
 they shall be a most acceptable sacrifice in the sight of God, and 
 in due time you shall reap if you faint not. And of all such in- 
 structions let your rule be, to follow them as much as you can ; 
 but not too scrupulously thinking your labor lost if you do not ex- 
 actly and strictly answer them in every thing. Purpose still bet- 
 ter, and by God's grace all shall be well. 
 
 SECTION I. 
 
 RULE 1. Exercise thyself in the knowledge and deep conside- 
 ration of our Lord God, calling humbly to mind how excellent and 
 incomprehensible He is; and this knowledge shalt thou rather 
 endeavor to obtain by fervent desire and devout prayer, than by 
 high study and outward labor. It is the singular gift of God, and 
 certainly very precarious. 
 
 2. Pray, then, " Most gracious Lord, whom to know is the very 
 bliss and felicity of man's soul, and yet none can know Thee, un- 
 less Thou wilt open and show Thyself unto him ; vouchsafe, of 
 Thy infinite mercy now and ever, to enlighten my heart and mind 
 to know Thee, and Thy most holy and perfect will, to the honor 
 and glory of Thy name. Amen." 
 
 3. Then lift up thy heart to consider (not with too great vio- 
 lence, but soberly) the eternal and infinite power of God, who has 
 created all things by His excellent wisdom ; His unmeasurable 
 goodness, and incomprehensible love : for He is very and only 
 God, most excellent, most high, most glorious, the everlasting and 
 unchangeable goodness, an eternal substance, a charity infinite, 
 so excellent and ineffable in Himself, that all dignity, perfection, 
 
 *47 
 
558 LEIGHTON'S SELECT WORKS. 
 
 and goodness, that is possible to be spoken or thought of, cannot 
 sufficiently express the smallest part thereof. 
 
 4. Consider that He is the natural place, the centre and rest of 
 thy soul. If thou then think of the most blessed Trinity, muse 
 not too much thereon, but with devout and obedient faith, meekly 
 and lowly adore and worship. 
 
 5. Consider Jesus the Redeemer and Husband of thy soul, and 
 walk with him as becomes a chaste spouse, with reverence and 
 lowly shamefulness, obedience, and submission. 
 
 6. Then turn to the deep, profound consideration of thyself, 
 thine own nothingness, and thy extreme defilement and pollution, 
 thy natural aversion from God, and that thou must, by conversion 
 to Him again, and union with Him, be made happy. 
 
 7. Consider thyself and all creatures as nothing, in comparison 
 of thy Lord ; that so thou mayest not only be content, but desirous 
 to be unknown, or being known, to be contemned and despised 
 of all men, yet without thy faults or deservings, as much as thou 
 canst. 
 
 8. Pray : " O God infuse into my heart Thy heavenly light and 
 blessed charity, that I may know and love Thee above all things ; 
 and above all things loath arid abhor myself. Grant that I may be 
 so ravished in the wonder and love of Thee, that I may forget my- 
 self and all things ; feel neither prosperity nor adversity ; may not 
 fear to suffer all the pains of this world, rather than to be parted 
 and pulled away from Thee, whose perfections infinitely exceed 
 all thought and understanding. O ! let me find Thee more in- 
 wardly and verily present with me, than I am with myself; and 
 make me most circumspect how 1 do use myself in the presence 
 of Thee, my holy Lord. 
 
 " Cause me always to remember how everlasting and constant 
 is the love Thou bearest towards me, and such a charity and con- 
 tinual care, as though thou hadst no more creatures in heaven or 
 earth besides me. What am I ? A vile worm and filth." 
 
 9. Then aspire to a great contrition for thy sins, and hatred of 
 them, an abhorring of thyself for them ; then crave pardon in the 
 blood of Jesus Christ ; and then offer up thyself, soul and body, 
 an oblation or sacrifice; in and through him ; as they did of old, 
 laying wood on the altar, and then burning up all : so this shall 
 be a sacrifice of sweet savor, and very acceptable to God. 
 
 10. Offer all that thou hast, to be nothing, to use nothing of all 
 that thou hast about thee and is called thine, but to His honor and 
 glory ; and resolve through His grace to use all the powers of thy 
 soul, and every member of thy body, to His service, as formerly 
 thou hast done to sin. 
 
 11. Consider the passion of thy Lord, how he was buffeted, 
 scourged, reviled, stretched with nails on the cross, and hung on 
 
 
RULES AND INSTRUCTIONS FOR A HOLY LIFE. 559 
 
 it three long hours ; suffered all the contempt and shame, and all 
 the inconceivable pain of it, for thy sake. 
 
 1%. Then turn thy heart to Him, humbly saying, " Lord Jesus, 
 whereas I daily fall, and am ready to sin, vouchsafe me grace as 
 oft as I shall, to rise again ; let me never presume, but always 
 most meekly and humbly acknowledge my wretchedness and frail- 
 ty, and repent, with a firm purpose to amend ; and let me not 
 despair because of my great frailty, but ever trust in Thy most 
 loving mercy and readiness to forgive." 
 
 SECTION II. 
 
 1. Thou shalt have much to do in mortifying of thy five senses, 
 which must be all shut up in the crucified humility of Jesus Christ, 
 and be as they were plainly dead. 
 
 2. Thou must now learn to have a continual eye inwardly to 
 thy soul and spiritual life, as thou hast used heretofore to have all 
 thy mind and regard to outward pleasure and worldly things. 
 
 3. Thou must submit and give thyself up unto the discipline of 
 Jesus, and become his scholar, resigning and compelling thyself 
 altogether to obey him in all things ; so that thy willing and nilling 
 thou utterly and perfectly do cast away from thee, and do nothing 
 without his license : at every word thou wilt speak, at every mor- 
 sel thou wilt eat, at every stirring or moving of every article or 
 member of thy body, thou must ask leave of him in thy heart, and 
 ask thyself whether, having so done, that be according to his will 
 and holy example, and with sincere intention of his glory. Hence, 
 
 4. Even the most necessary actions of thy life, though lawful, 
 yet must thus be offered up with a true intention unto God, in the 
 union of the most holy works, and blessed merits of Christ ; say- 
 ing, " Lord Jesus, bind up in the merits of thy blessed senses, all 
 my feeling and sensation, and all my wits and senses, that I never 
 hereafter use them to any sensuality." 
 
 5. Thus labor to come to this union and knitting up of thy 
 senses, in God and thy Lord Jesus, and remain so fast to the cross, 
 that thou never part from it, and still behave thy body and all thy 
 senses as in the presence of thy Lord God, and commit all things 
 to the most trusty providence of thy loving Lord, who will then 
 order all things delectably and sweetly for thee. Reckon all 
 things besides for right nought ; and thus mayest thou come unto 
 wonderful illuminations and spiritual influence from the Lord thy 
 God. 
 
 6. If, for his love, thou canst crucify, renounce, and forsake 
 perfectly thyself and all things, thou must so crucify thyself to all 
 things, and love and desire God only, with thy care and whole 
 heart, that in this most steadfast and strong knot and union unto 
 the will of God, if He would create hell in thee here, thou might- 
 
560 LEIGHTON'S SELECT WORKS. 
 
 est be ready to offer thyself, by His grace, for His eternal honor 
 and glory, to suffer it, and that purely for His will and pleasure. 
 7. Thou must keep thy memory clean and pure, as it were a 
 wedlock chamber, from all strange thoughts, fancies, and imagi- 
 nations ; and it must be trimmed and adorned with holy medita- 
 tions and virtues of Christ's life and passion, that God may con- 
 tinually and ever rest therein. 
 
 A PRAYER. 
 
 8. " Lord, instead of knowing Thee, I have sought to know 
 wickedness and sin ; and whereas my will and desire were created 
 to love Thee, I have lost that love, and declined to the creatures. 
 While my memory ought to be filled with Thee, I have painted it 
 with the imagery of innumerable fancies, not only of all creatures, 
 but of all sinful wickedness. Oh ! blot out these by Thy blood, 
 and imprint Thy own blessed image in my soul, blessed Jesus, by 
 that blood that issued out from Thy most loving heart, when Thou 
 hangedst on the cross. So knit my will to Thy most holy will, 
 that I may have no other will but Thine, and may be most heartily 
 and fully content with whatsoever Thou wouldst do to me in this 
 world : yea, if Thou wilt, so that I hate Thee not, nor sin against 
 Thee, but retain Thy love, make me suffer the greatest pains." 
 
 SECTION III. 
 
 RULE 1. Exercise thyself to the perfect abnegation of all things 
 which may let or impede this union. Mortify in thee every thing 
 that is not of God, nor for God, or which He willeth and loveth not. 
 Resigning and yielding up to the high pleasure of God, all love 
 and affection for transitory things, desire neither to have nor hold 
 them, nor bestow nor give them, but only for the pure^love and 
 honor of God. Put away superfluous and unnecessary things, and 
 affect not even things necessary. 
 
 2. Mortify all affection to, and seeking of, thyself, which is so 
 natural to men in all the good they desire, arid in all the good they 
 do, and in all the evil they suffer : yea, by the inordinate Jove of 
 the gifts and graces of God, instead of Himself, they fall into spir- 
 itual pride, gluttony, and greediness. 
 
 3. Mortify all affection to, and delectation in, meat and drink, 
 and vain thoughts and fancies, which, though they proceed not to 
 consent, yet defile the soul, and grieve the Holy Ghost, and do 
 great damage to the spiritual life. 
 
 4. Imprint on thy heart the image of Jesus crucified, the im- 
 pressions of his humility, poverty, mildness, and all his holy vir- 
 tues : let thy thoughts of him turn into affection, and thy know- 
 ledge into love. For the Jove of God doth most purely work in 
 
RULES AND INSTRUCTIONS FOR A HOLY LIFE. 561 
 
 the mortification of nature : the life of the spirit, purifying the 
 higher powers of the soul, begets the solitariness and departure 
 from all creatures, and the influence and flowing into God. 
 
 5. Solitude, silence, and the strict keeping of the heart, are the 
 foundations and grounds of a spiritual life. 
 
 G. Do all thy necessary and outward works without any trouble 
 or carefulness of mind, and bear thy mind amidst all always in- 
 wardly lifted up and elevated to God, following always more the 
 inward exercise of love, than the outward acts of virtue. 
 
 7. To this can no man come, unless he be rid and delivered 
 from all things under God, and be so swallowed up in God, that 
 he can contemn and despise himself and all things ; for the pure 
 love of God maketh the spirit pure and simple, and so free, that, 
 without any pain and labor, it can at all times turn and recollect 
 itself in God. 
 
 8. Mortify all bitterness of heart towards thy neighbors, and all 
 vain complacency in thyself, all vain glory and desire of esteem, 
 in words and deeds, in gifts and graces. To this thou shalt come 
 by a more clear and perfect knowledge and consideration of thy 
 own vileness, and by knowing God to be the fountain of all grace 
 and goodness. 
 
 9. Mortify all affection towards inward, sensible, spiritual de- 
 light in grace, and the following devotion with sensible sweetness 
 in the lower faculties or powers of the soul, which are nowise real 
 sanctity and holiness in themselves, but certain gifts of God to help 
 our infirmity. 
 
 10. Mortify all curious investigation or search, all speculation 
 arid knowledge of unnecessary things, human or divine ; for the 
 perfect life of a Christian consisteth not in a high knowledge, but 
 profound meekness, in holy simplicity, and in the ardent love of 
 God ; wherein we ought to desire to die to all affection to ourselves 
 and all things below God ; yea, to sustain pain and dereliction, 
 that we may be perfectly knit and united to God, and be perfectly 
 swallowed up in Him. 
 
 11. Mortify all undue scrupulousness of conscience, and trust 
 in the goodness of God : for our doubting and scruples oft times 
 arise from inordinate self-love, and therefore vex us ; they do no 
 good, neither work any real amendment in us; they cloud the 
 soul, and darken faith, and cool love ; and it is only the stronger 
 beams of these that can despel them. And the stronger that faith 
 and Divine confidence is in us, and the hotter Divine love is, the 
 soul is so much the more excited and enabled to all the parts of 
 holiness, to mortifications of passions and lusts, to more patience 
 in adversity, and to more thankfulness in all estates. 
 
 12. Mortify all impatience in all pains and troubles, whether 
 from the hands of God or men, all desire of revenge, all resent- 
 
562 
 
 LEIGIITON S SELECT WORKS. 
 
 ment of injuries; and by the pure love of God, love thy very per- 
 secutors as if they were thy dearest iriends. 
 
 13. Finally, Mortify thy own will in all things, with full resig- 
 nation of thyself to suffer all dereliction, outward and inward, all 
 pain, and pressures, and desolations, and that for the pure love of 
 God : for from self-love and self-will spring all sin and all pain. 
 
 A PRAYER. 
 
 14. " O Jesus, my Saviour ! thy blessed humility, impress it on 
 my heart. Make me most sensible of thy infinite dignity, and of 
 my own vileness, that I may hate myself as a thing of nought, and 
 be willing to be despised and trodden upon by all as the vilest mire 
 of the streets ; that I may still retain these words, I AM NOTHING, 
 I HAVE NOTHING, I CAN DO NOTHING, AND I DESIRE NOTHING BUT 
 ONE." 
 
 SECTION IV. 
 
 1. Never do any thing with propriety and singular affection, 
 being too earnest, or too much given to it ; but with continual 
 meekness of heart and mind, lie at the foot of God, and say, " Lord, 
 I desire nothing, neither in myself, nor in any creature, save only 
 to know and execute Thy blessed will." Saying alway in thy 
 heart, "Lord, what wouldst Thou have me to do? Transform my 
 will into Thine : fill full, and swallow up as it were, my affections 
 with Thy love, and with an insatiable desire to honor Thee, and 
 despise myself." 
 
 2. If thou aspire to attain to the perfect knitting and union with 
 God, know that it requireth a perfect exspoliation, and denudation, 
 or bare nakedness, and utter forsaking of all sin, yea of all crea- 
 tures, and of thyself particularly', even that thy mind and under- 
 standing, thy affections and desires, thy memory and fancy, be 
 made bare of ail things in the world, and all sensual pleasures in 
 them, so as thou wouldst be content that the bread which thou 
 eatest had no more savor than a stone, and yet, for his honor and 
 glory that created bread, thou art pleased that it savoreth well: 
 but yet, from the delectation thou feelest in it, turn thy heart to 
 His praises, and love that made it. 
 
 3. The more perfectly thou livest in the abstraction, and de- 
 parture, and bare nakedness of thy mind from ail creatures, the 
 more nakedly and purely shalt thou have the fruition of the Lord 
 thy God, and shalt live the more heavenly and angelical life. 
 Therefore, 
 
 4. Labor above all things most exactly to forsake all for Him ; 
 and chiefly to forsake and contemn thyself; purely loving Him, 
 and in a manner forgetting thyself and all things, for the vehe- 
 ment burning love of Him : thus thy mind will run so much upon 
 
RULES AND INSTRUCTIONS FOR A HOLY LIFE. 563 
 
 Him, that thou wilt take no heed what is sweet or bitter, neither 
 wilt thou consider time or place, nor mark one person from anoth- 
 er, for the wonder and love of Thy Lord God, and the desire of 
 his blessed will, pleasure, and honor in all things. And whatso- 
 ever good thou dost, know and think that God doth it, and not thou. 
 
 5. Choose always (to the best of thy skill) what is most to God's 
 honor, and most like unto Christ and his example, and most pro- 
 fitable to thy neighbor, and most against thy own proper will, and 
 least serviceable to thy own praise and exaltation. 
 
 6. If thou continue faithful in this spiritual work and travail, 
 God at length, without doubt, will hear thy knocking, and will 
 deliver thee from all thy spiritual trouble, from all the tumults, 
 noise, and incumbrance of cogitations and fancies, and from all 
 earthly affections, which thou canst by no better means put away, 
 than by continual and fervent desire of the love of God. 
 
 7. Do not at any time let or hinder His working, by following 
 thine own will ; for behold how much thou dost the more perfectly 
 forsake thine own will, and the love of thyself, and of all worldly 
 things, so much the more deeply and safely shah thou be knit 
 unto God, and increase in His true and pure love. 
 
 SECTION V. 
 
 1. If thou still above all things seek that union, thou must 
 transfund and pour thy whole will into the high pleasure of God ; 
 and whatsoever befals thee, thou must be without murmuring and 
 retraction of heart, accepting it most joyfully for His love whose 
 will and work it is. 
 
 2. Let thy great joy and comfort evermore be, to have His plea- 
 sure done in thee, though in pains, sickness, persecutions, oppres- 
 sions, or inward griefs and pressures of heart, coldness or barren- 
 ness of mind, darkening of thy will and senses, or any temptations, 
 spiritual or bodily. And, 
 
 3. Under any of these, be always wary thou turn not to sinful 
 delights, nor to sensual and carnal pleasures, nor set thy heart on 
 vain things, seeking comfort thereby, nor in any wise be idle, but, 
 always as thou canst, compel and force thyself to some good spir- 
 itual exercise or bodily work ; and though they be then unsavory 
 to thee, yet are they not the less, but the more, acceptable to God. 
 
 4. Take all afflictions as tokens of God's love to thee, and trials 
 of thy love to Him, and purposes of kindness to enrich thee, and 
 increase more plentifully in thee His blessed gifts and spiritual 
 graces, if thou persevere faithfully unto the end ; not leaving off 
 the vehement desire of His love and thy own perfection. 
 
 5. Offer up thyself wholly to Him, and fix the point of thy love 
 upon His most blessed increated love ; and there let thy soul and 
 heart res and delight, and be as it were resolved and melted most 
 
564 LEIGHTON'S SELECT WORKS. 
 
 happily into the blessed Godhead ; and then take that as a token, 
 and be assured by it, that God will grant thy lovely and holy de- 
 sire. Then shall thou feel in a manner no difference betwixt hon- 
 or and shame, joy and sorrow ; but whatsoever thou perceivest to 
 appertain to the honor of thy Lord, be it ever so hard and unpleas- 
 ant to thyself, thou wilt heartily embrace it, yea, with all thy might 
 follow and desire it : yet, when thou wilt think thou hast done 
 what is possible for thee, thou wilt think thou hast done nothing 
 at all, yea, thou shall be ashamed, and detest thyself, that thou 
 hast so wretchedly and imperfectly served so noble and worthy a 
 Lord; and therefore, thou wilt desire and endeavor every hour to 
 do and suffer greater and more perfect things than hitherto thou 
 hast tote, for getting the things that are behind, and pressing for- 
 ward to those that arc before. 
 
 6. If thou hast in any measure attained to love and abide in 
 God, then rnayest thou keep the power of thy soul and thy senses, 
 as it were, shut up in God, from gadding out to any worldly thing 
 or vanity, as much as possible, where they have so joyfully a secu- 
 rity and safeness. Satiate thy soul in Him, and in all other things 
 still see Mis blessed presence. 
 
 7. Whatsoever befalleth ihee, receive il not from the hand of 
 any creature, but from Him alone, and render back all to Him, 
 seeking in all things His pleasure and honor, the purifying and 
 subduing of thyself. What can harm thee, when ail must first 
 touch God, within whom thou hast enclosed thyself? 
 
 8. When thou perceivest thyself Ihus knit to God, and thy soul 
 more fast and joined nearer to Him than to thine own body, then 
 shall thou know His everlasting, and incomprehensible, and inef- 
 fable goodness, and the true nobleness of thy soul, that came from 
 Him, and was made to be reunited to Him. 
 
 9. If thou wouldst ascend and come up to thy Lord God, thou 
 must climb up by the wounds of His blessed humanity, that re- 
 main as it were for that use ; and when thou art got up there, thou 
 wouldst rather suffer death than willingly commit any sin. 
 
 10. Entering into Jesus, thou easiest thyself into an infinite Sea 
 of Goodness, that more easily drowns and happily swallows thee 
 up, than the ocean does a drop of water. Then shall thou be hid 
 and transformed in Him, and shall often be as thinking wilhout 
 thought, and knowing withoul knowledge, and loving without love, 
 comprehended of Him whom thou canst not comprehend. 
 
 SECTION VI. 
 
 1. Too much desire to please men, mightily prejudgeth the 
 pleasing of God. 
 
 2. Too great earnestness and vehemency, and too greedy de- 
 
RULES AND INSTRUCTIONS FOR A HOLY LIFE. 565 
 
 light in bodily work and external doings scattereth and loseth the 
 tranquillity and calmness of the mind. 
 
 3. Cast all thy care on God, and commit all to His good pleas- 
 ure : laud, and praise, and applaud Him in all things, small and 
 great. Forsake thy own will, and deliver up thyself freely and 
 cheerfully to the will of God, without reserve or exception, in 
 prosperity and adversity, sweet or sour, to have or to want, to live 
 or to die. 
 
 4. Disunite thy heart from all things, and unite it only to God. 
 
 5. Remember often, and devoutly, the life and passion, the 
 death and resurrection, of our Saviour Jesus. 
 
 6. Descant not on other men's deeds, but consider thine own : 
 forget other men's faults, and remember thine own. 
 
 7. Never think higlily of thyself, nor despise any other man. 
 
 8. Keep silence and retirement as much as thou canst, and 
 through God's grace, they will keep thee from snares and offences. 
 
 9. Lift up thy heart often to God, and desire in all things His 
 assistance. 
 
 10. Let thy heart be filled and wholly taken up with the love of 
 God, and of thy neighbor; and do all that thou dost, in that sin- 
 cere charity and love. The sum is: 
 
 1. Remember always the presence of God. 
 2/ Rejoice always in the will of God. And, 
 3. Direct all to the glory of God. 
 
 SECTION VII. 
 
 1. Little love, little trust; but a great love brings a great confi- 
 dence. 
 
 2. That is a blessed hope that doth not slacken us in our duty, 
 nor maketh us secure, but increaseth both a cheerful will, and 
 gives greater strength to mortification and all obedience. 
 
 3. What ncedest thou, or why travailest thou about so many 
 things? Think upon one, desire and love one, arid thou shalt 
 find great rest. Therefore, 
 
 4. Wherever thou be, let this voice of God be still in thine ear : 
 My son, return inwardly to thy heart, abstract thyself from all 
 things, and mind Me only. Thus, 
 
 5. With a pure mind in God, clean and bare from the memory 
 of all things, remaining unmoveable in Him, thou shalt think and 
 desire nothing but Him alone; as though there were nothing else 
 in the world but He and thou only together ; that all thy faculties 
 and powers being thus re-collected into God, thou mayest become 
 one spirit with Him. 
 
 6. Fix thy mind on thy crucified Saviour, and remember con- 
 tinually His great meekness, love, and obedience, His pure chas- 
 
 48 
 
566 LEIGHTON'S SELECT WORKS. 
 
 tity, His unspeakable patience, and all the holy virtues of His 
 humanity. 
 
 7. Think on His mighty power and infinite goodness ; how He 
 created and redeemed thee ; how he justifieth thee, and worketh 
 in thee all virtues, graces, and goodness : and thus remember Him, 
 until thy memory turn into love and affection. Therefore, 
 
 8. Draw thy mind thus from all creatures, unto a certain silence 
 and rest from the jangling and company of all things below God ; 
 and when thou canst come to this, then is thy heart a place meet 
 and ready for thy Lord God to abide in, there to talk with thy soul. 
 
 9. True humility gaineth and overcometh God Almighty, and 
 maketh thee also apt and meet to receive all graces and gifts. But 
 alas ! who can say that he hath this blessed meekness, it being so 
 hard, so uncertain, so secret and unknown a thing, to forsake and 
 mortify perfectly and exactly thyself, and that most venomous worm 
 of all goodness, vain glory ? 
 
 10. Commit all to the high providence of God, and suffer noth- 
 ing to rest or enter into thy heart, save only God. All things in 
 the earth are too base to take up thy love or care, or to trouble thy 
 noble heart, thy immortal and heavenly mind. Let them care and 
 sorrow, or rejoice about these things, who are of the world, for 
 whom Christ would not pray. 
 
 11. Thou canst not please nor serve two masters at once : thou 
 canst not love divers and contrary things; if, then, thou wouldst 
 know what thou lovest, mark well what thou thinkest most upon. 
 Leave Earth, and have Heaven ; leave the World, and have God. 
 
 12. All sin and vice springeth from the property of our own will, 
 all virtue and perfection cometh and groweth from the mortifying 
 of it, and the resigning of it wholly to the pleasure and will of God. 
 
INDEX. 
 
 Introduction, 5. 
 
 Holiness of Life, 61. 
 
 The Christian a Stranger and a Pilgrim, 61 . 
 
 Obedience and sprinkling of the wood of 
 Christ, 61. 
 
 Sanctification of the Spirit, 63. 
 
 Election, Effectual calling, and Salva- 
 tion, 65. 
 
 The Apostles' manner of Salutation, 67. 
 
 Peace with God, 68. 
 
 Spiritual Thanksgiving and Joy, 69- 
 
 Inheritance of the Saints, 70. 
 
 Preservation of the Saints, with the causes 
 of it, 74. 
 
 Salvation ready to be revealed, 76. 
 
 Benefit of Temptations, 77. 
 
 Godly man's comfort amidst them. 79. 
 
 Trial of Faith, 81. 
 
 Christ's example in suffering, 84. 
 
 We must be armed with the mind of 
 Christ, 85. 
 
 And live to the will of God, 87. 
 
 External morality not conversion, 88. 
 
 Life of the Christian, 90. 
 
 The Christian's review of his unconverted 
 state, 91. 
 
 Duty of Living to God in temporal em- 
 ployments, 94. 
 
 Opposite course of Christians and carnal 
 men, 95. 
 
 Their opposite thoughts and speeches, 98. 
 
 Manner in which we hear the Gospel, 100. 
 
 To-day the day of salvation, 101. 
 
 Means of knowing whether we are Chris- 
 tians, 102. 
 
 Means of growing in grace, 105. 
 
 Prayer, 105. Christian Sobriety, 108. 
 
 Watchfulness, 109. 
 
 Mutual relation of these duties, 110. 
 
 End of all things at hand, 112. 
 
 Faith in Chnst, 114. 
 
 Nature of Love to God, 115. 
 
 Union of Faith and Love, 116. 
 
 Hope of the Believer, 117* 
 
 Pleasantness of a Religious Life, 1 17. 
 
 Salvation, 118. 
 
 Grounds of Salvation, 119, 
 
 Reliance on the Grace of Christ, 120i 
 
 Duty of searching the Scriptures, 121. 
 
 Which things the acgels desire to look in- 
 to, 124. 
 
 Revelation of Jesus Christ, 125. 
 
 Faith and Hope, 126. 
 
 Gird up the loins of your mind, 127. 
 
 Unconverted heart subject to the lusts of 
 ignorance, 130. 
 
 Be ye holy, for I am holy, 131. 
 
 The Holy Fear of God, 133, 
 
 Course of a man's life out of Christ, 137. 
 
 What makes the Blood of Christ effectu- 
 al, 138. 
 
 Fitness of the time of Christ's coming, 139, 
 
 Belief in God through Christ, 139. 
 
 Love of the Brethren, 140. 
 
 Word made effectual by the Spirit, 142. 
 
 Vanity of this life, 143. 
 
 Infancy of Saints, 146. 
 
 Desire the sincere milk of the word, 146. 
 
 Experience of the graciousness of God,148. 
 
 Nature, Materials, and Structure of God's 
 Spiritual Temple, 150. 
 
 Spiritual sacrifices, 156. 
 
 How acceptable to God, 157. 
 
 The Chief Corner Stone, 157. 
 
 Errors concerning Faith, 159. 
 
 Influence of true Faith, 161. 
 
 Believers a Royal Priesthood, 161. 
 
 Spiritual and Levitical Priesthood com* 
 pared, 162. Christ our Light, 165. 
 
 Mercy of God in Christ, 169. 
 
 Right preaching and hearing, 172. 
 
 The single eye to God's glory, 173. 
 
 Abstain from fleshfly lusts, 174. 
 
 An honest conversation, 176. 
 
 For so is the will of God, 177. 
 
 Honor all men, 177. 
 
 Humility the ground work of real polite- 
 ness, 178, Tear God, 180. 
 
 
568 
 
 INDEX. 
 
 Reward of the Righteous, 182. 
 
 Duty of serving God under all circum- 
 stances, 183. 
 
 A spiritual mind ennobles every employ- 
 ment, 184. 
 
 The obedience of servants should spring 
 from conscience towards God, 185. 
 
 Christ's sufferings our Example, 187. 
 
 When he was reviled, he reviled not a- 
 gain, 190. 
 
 Christ the great theme of the Apostles,l 92. 
 
 Our sins the cause of our Saviour's suffer- 
 ings, 192. 
 
 Christ crucified, the best kind of learn- 
 ing, 194. 
 
 Dying to sin and living to righteousness, 
 
 Sanciification the companion and End of 
 
 Justification, 199. 
 
 Ornament of a meek and quiet spirit, 200. 
 Heirs together of the grace of life, 202. 
 Conjueral affection necessary for muti 
 
 fervent prayer, 202. 
 aanimity of i 
 
 necessary for mutual 
 
 Unanimity of mind in regard to religion, 
 204. Christian Sympathy, 208. 
 
 Christian Courteousness, 212. 
 
 Christian Forbearance, 214. 
 
 Remedy for profane and uncharitable 
 speaking, 216. 
 
 Perseverance and diligence in doing good. 
 217. The Righteous and Evil Doers, 21 9. 
 
 Prayer should go forth from a holy, brok- 
 en, humble heart, 220. 
 
 Assurance of answer to Prayer, 221. 
 
 Answers to Prayer, 225. 
 
 Duty, dignity, and profitableness of Pray- 
 er, 227. The beauty of holiness, 228. 
 
 They that will live godly must suffer per- 
 secution , 230. Faith in God, 234. 
 
 The holy fear of God, 235. 
 
 The Believer's hope, 236. 
 
 The Reason for the Believer's Hope to be 
 given with meekness and fear, 237. 
 
 An enlightened' conscience and good con- 
 versation, 237. 
 
 The advantage of a good conscience and 
 conversation, 240. 
 
 A good conscience makes affliction light, 
 241. The sufferings of Christ, 242. 
 
 Our restoration to God is by Christ's suf- 
 ferings, 246. 
 
 Resurrection of Christ from the grave, 247. 
 
 Memory of the Righteous, 248. 
 
 Patience towards sinners, 249. 
 
 The obedience of Noah, 249. 
 
 The smallness of the number of Believ- 
 ers, 251. Baptism, 252. 
 
 The answer of a good conscience, 256. 
 
 God requires a pure heart, 257. 
 
 The foundation of a good conscience. 260. 
 
 Use to be made of gifts and graces, 261. 
 
 Dependence upon God, 264. 
 
 Object of all Christian gifts and institu- 
 tions, 265. The Christian conflict, 267. 
 
 The Christian's joy amidst sufferings, 270. 
 
 We should suffer, not as evil doers, but as 
 Christians, 272. 
 
 The Christian's happiness indestructible, 
 273. 
 
 If we suffer for Christ, His spirit rests ou 
 us, 274. 
 
 God's time and purpose in the afflictions 
 of his church, 277. 
 
 The end of those that obey not the Gos- 
 pel, 281. 
 
 Confidence in God amidst affliction, 284. 
 
 To discourse well of divine things we must 
 do it from experience, 288. 
 
 Manner tn which we ought to hear the 
 Word of God, 290. 
 
 Motives that ought to actuate the minister 
 of the Gospel, 292. Humility, 294. 
 
 Submission, 301. 
 
 Trust in Divine Providence, 305. 
 
 Be sober, be vigilant, 312. 
 
 Your adversary, the devil, 316. 
 
 Steadfastness of Faith, 318. 
 
 Perseverance and progress in grace, 320. 
 
 Fullness of grace and consolation in God, 
 325. 
 
 The Eternal Glory to be revealed, 328. 
 
 Manner in which we should praise God, 
 330. 
 
 We have seen his star in the east, and are 
 come to worship him, 332. 
 
 Age at which Jesus Christ and John the 
 Baptist entered on their ministry, 332. 
 
 Repentance, 333. 
 
 John's severity to the Pharisees and Sad- 
 ducees, 333. 
 
 My beloved Son, in whom I am well pleas- 
 ed, 334. Temptation of Jesus, 335. 
 
 Satan quoting scripture, 336. 
 
 The Sermon on the Mount, 337. 
 
 Gospel establishes the law, 339. 
 
 Forgiveness of injuries, 339. 
 
 Alms, prayer, ana fasting, 340. 
 
 Judge not, that ye be not judged, 342. 
 
 Enter ye in at the strait gate, 344. 
 
 Not every one that saith Lord, Lord, 344. 
 
 The people were astonished at his doc- 
 trine, 345. The Centurion's Faith, 345. 
 
 Poverty of Christ, 346. 
 
 Christ stilling the tempest, 346. 
 
 Conduct of the Gadarenes, 349. 
 
 Thy sins be forgiven thee, 349, 
 
 Sitting at the receipt of custom, 350. 
 
 Heavenly wisdom, 352. 
 
 Complaints of sinfulness, 355. 
 
 The wisdom from above is pure, 357. 
 
 Heavenly Meditation, 357. 
 
 I have borne chastisement, 359. 
 
 What I see not teach thou me, 360. 
 
 The worship of God in the sanctuary, 361. 
 
 The church in the care of God, 362. 
 
 The true glory of the church, 363. 
 
 Insincerity in Public Worship, 364. 
 
 Hypocrisy, 368. 
 
 A welcome to the light, 368. 
 
 Internal evidence oi Revelation, 369. 
 
 
 
INDEX. 
 
 569 
 
 Christ the light of the world, 369. 
 
 Christ the lustre of the church, 370. 
 
 Hope amidst billows, 372. 
 
 The loving kindness of God, 373. 
 
 Grief for the violation of God's law, 376. 
 
 They will be still praising thee, 378. 
 
 The name of Jesus fragrant, 379. 
 
 Without me ye can do nothing, 382. 
 
 The carnal and spiritual mind, 383. 
 
 The heart to be regulated first of all, 384. 
 
 Owe 110 man any thing but to love one an- 
 other, 385. 
 
 Preface to a Sermon, 387. 
 
 God's dispensations above our wisdom, 
 387. Trusting in the Lord, 389. 
 
 The believer a hero, 390. 
 
 The seed is the word, 395. 
 
 Stony ground hearers, 396. 
 
 How the Christian may be fruitful, 397. 
 
 I will run in the way of thy command- 
 ments, 398. 
 
 Is my sin pardoned or not ? 404. 
 
 The Christian triumph, 405. 
 
 Sin separates the soul from God, 409. 
 
 Time to awake, 41L 
 
 Deportment of children of the light, 412. 
 
 Put ye on the Lord Jesus Christ, 413. 
 
 The children of God understand his loving 
 kindness, 4J6. 
 
 The confidence of faith, 420. 
 
 Jesus our Wisdom, Righteousness, Sanc- 
 tificalion, and Redemption, 424. 
 
 Mocknoss under correction, 428. 
 
 In returning and rest ye shall be saved, 
 429. My hope is in Thee, 432. 
 
 What is that to thee ? Follow thou me. 
 My son, give me thy heart, 436. 
 
 In their affliction they will seek me early. 
 437. The hiding of God's face, 438. 
 
 The fear of death, 442. 
 
 Duties of Ministers, 443. 
 
 Be much in prayer, 449, 
 
 Forms of prayer, 450. 
 
 Selfish prayer, 452. 
 
 Hallowed be thy name, 453. 
 
 Give us this day our daily bread, 454. 
 
 Forgive us our debts, as we forgive our 
 debtors, 455. 
 
 The way of sin down hill, 457. 
 
 Honor the Sabbath day to keep it holy, 
 
 The blessedness of the man whose iniqui- 
 ties are forgiven, 459. 
 
 Out of the depths have I cried unto thee 
 O Lord, 462. 
 
 Prayer the natural language of the chil- 
 dren of God, 465. 
 
 The carnal mind sees God in nothing ; the 
 
 spiritual mind sees him in every thing, 
 467. I will take heed to my ways, 468. 
 
 Our glory is, to be like Christ, 470. 
 
 1 held my peace even from good, 471. 
 
 Practical knowledge, 472. 
 
 Inconsistency of men in the waste of life, 
 472. Lord, what wait I for ? 473. 
 
 My hope is in thee, 473. 
 
 Benefit of affliction, 474. 
 
 Hold not thy peace at my tears, 475. 
 
 spare me, that I may recover strength, 
 before I go hence to be here no more, 
 476. Not slothful in business, 478. 
 
 Holding the mystery of the faith in a pure 
 conscience, 479. 
 
 1 believe in God, the Father, the Son, and 
 the Holy Ghost, Maker of Heaven and 
 Earth, 480. 
 
 And in Jesus Christ, 482. 
 
 Reflections on Christ's sufferings, 483. 
 
 On his resurrection, 485. 
 
 His ascension, 487. 
 
 His day of judgment, 488. 
 
 The communion of saints, 492. 
 
 Forgiveness of sins, 492. 
 
 Resurrection of the body, 494. 
 
 Life eternal, 494. 
 
 Introduction to the Theological Lectures, 
 
 496. Study of the Scriptures, 499. 
 Happiness not to be found in earthly 
 
 things, 499. 
 
 Evidence of the soul's immortality, 503. 
 The soul's dignity, 504. 
 Happiness of Heaven, 505. 
 Universality of religious impressions, 607. 
 Being of a God, 508. 
 Divine Providence, 509. 
 Religion in its influence on this life, 510. 
 Decrees of God, 513. 
 The Creator seen in the creation, 516. 
 Difficulties in regard to the Providence of 
 
 God, 519. 
 Service of God from the principle of love, 
 
 520. Of Christ the Saviour, 521. 
 Dignity of becoming Sons of God, 524. 
 The soul unsatisfied till it returns to God, 
 
 524. 
 
 Holiness the only true happiness, 527. 
 Practical study of the Bible, 531. 
 Regulation of life by the rules of religion, 
 
 532. 
 
 Exhortation to students after vacation. 
 
 Exhortations to the candidates for the de- 
 gree of Master of Arts in the University 
 of Edinburgh, 538. 
 
 Valedictory Oration, 554. 
 
 Rules and Instructions for a holy life, 556. 
 
THISBC K 
 
 OVERDUE. 
 
 O.V 
 
 
UNIVERSITY OF CALIFORNIA LIBRARY