As in nature, my dear Christian reader, the destruction of one thing is the production of another; even so is it in a true Christian life. The old, carnal man must be destroyed and pass away, that so the new spiritual man may be produced in his place. And as our carnal life is directly contrary to the holy life of Christ (which in the preceding Book is sufficiently declared); it is absolutely needful that we renounce this carnal life, before we can attain the spiritual life of Christ, or follow him in those steps which he has been pleased to leave us. Thus, for instance, thou must put an end to thy pride, before thou canst be truly humble; thou must cease from wrath, before thou canst possess the virtue of meekness. And this is the reason why the spiritual Christian's life ought to proceed from true repentance. This is also the design and substance of the preceding Book, as plainly appears both from the order in which the chapters are arranged, and from the Conclusion appended to the whole Book.

2. Since, however, there will be occasion to treat of the doctrine of repentance in some chapters of this Second Book, I shall now give some account of the whole method into which this Book is digested. As the main design of the First Book was to lay open the nature of Original Sin, and the deadly influence which it has upon all our actions; so it is but fit that the Second Book should begin with Jesus Christ, that everlasting wellspring of man's salvation, in whom alone we find help and a remedy against the destructive poison of Original Sin, and against that flood of calamities and miseries which thence proceeds. All this on man's side, is effected by faith, apprehending that salvation which is merited by Christ. This matter is explained in the first three chapters of this Book. As, however, that faith which leads the soul to this fountain, and draws thence effects so excellent and good, also brings forth living and sound fruits; the next three chapters (IV-VI), are spent in describing the same more at large. But, even as the fruits of righteousness and of the Spirit are to grow up in us and wax strong, so must the fruits of the flesh, in proportion, decay and decrease. And this is the daily, effectual, and unfeigned repentance, wherein a Christian ought constantly to be employed, if ever the flesh be mortified, and the Spirit be restored to dominion. It was, therefore, judged expedient, to give here a clear description of the difference betwixt the flesh and the Spirit, and of the properties of a daily repentance. Here consult Chapters VII-X. But inasmuch as from this habitual repentance, and the mortification of the old man (the life of a true Christian being nothing else but a constant crucifixion of the flesh), the new man is daily to come forth, it is impossible to find a more perfect pattern, than that which our [pg 158] Lord Jesus Christ himself has left us. And for this reason, the life of Christ ought to be a mirror unto us, in which to view ourselves and him; and by beholding him, to embrace the more freely his poverty and reproach, his contempt and sorrow, his cross and passion, his agony and death. And this holy life of Christ is the death of the flesh, and is accompanied with the exercise of prayer, love, and humility. This is set forth at large in Chapters XI-XXV.

3. Thus are the humility and lowliness of Christ a true ladder of ascension for a penitent soul; by means of which we ascend into the heart of God, as of a loving Father, and calmly repose in his paternal affection. It is the human nature of Christ with which we begin our spiritual life, and rising up higher and higher, arrive at last at his divine nature. It is then that we contemplate in Christ the heart of our Father in heaven. It is then that we behold him as the sublime, the everlasting, essential, and infinite Good; we behold him as the immeasurable omnipotence, as the unfathomable mercy, the unsearchable wisdom, the purest holiness, the unspotted and endless righteousness, the most perfect goodness, the noblest beauty, the most perfect graciousness, and, at last, as the most joyful salvation. These points, as they chiefly make up Christian contemplation, so they are explained in Chapters XXVI-XXXIII. But because no one can ever arrive at this state without prayer, hence the ensuing ten Chapters (XXXIV-XLIII), treat upon the nature of prayer, and the exercise of divine praise. And since this life, grounded on maxims of sound and unfeigned religion, will soon be attended with crosses and tribulations, there follow fifteen Chapters (XLIV-LVIII), wherein are considered the cross of Christians, and the virtue of patience, the practice of which is thereby exceedingly promoted. To all this, something is added of the nature and conquest of those deep spiritual temptations, with which Satan harasses those that adhere to the Lord, and who endeavor to be faithful to the end.

God grant that we may all be true followers of Christ, not ashamed of his holy life; but follow the Lamb whithersoever he goeth, and be led at last to the living fountains of waters, where the Lord will wipe away all tears from our eyes! Amen.