Thomas Manton · 31 of 60

A Practical Commentary, or an Exposition with Notes on the Epistle of James. · Chapter II. · Part 8

The devils also believe; that is, assent to this truth, and other truths revealed in the word.

And tremble, φρίσσουσι.—The word signifieth extreme fear and horror of spirit; it cometh from φρὶξ, a word that implieth that noise which is caused by the commotion of the sea. Now, this clause is added, `they tremble, not to imply, as some suppose, that they do more than assent, as having an experience of some work upon their affections, but to disprove this kind of faith, and to show that it is not saving; they have an assent which causeth horror and torment, but they have not a faith which causeth confidence and peace, the proper fruit of that faith which is justifying, Rom. v. 1; Eph. iii. 12.

Obs. 1. Bare assent to the articles of religion doth not infer true faith. True faith uniteth to Christ, it is conversant about his person; it is not only assensus axiomati, an assent to a gospel-maxim or proposition; you are not justified by that, but by being one with Christ. It was the mistake of the former age to make the promise rather than the person of Christ to be the formal object of faith; the promise is the warrant, Christ the object: therefore the work of faith is terminated on him in the expressions of scripture. We read of coming to him, receiving him, &c.; we cannot close with Christ without a promise, and we must not close with a promise without Christ: in short, there is not only assent in faith, but consent; not only an assent to the truth of the word, but a consent to take Christ; there must be an act that is directly and formally conversant about the person of Christ. Well, then, do not mistake a, naked illumination, or some general acknowledgment of the articles of religion for faith. A man may be right in opinion and judgment, but of vile affections; and a carnal Christian is in as great danger as a pagan, or idolater, or heretic; for though his judgment be sound, yet his manners are heterodox and heretical. True believing is not an act of the understanding only, but a work of `all the heart, Acts viii. 37. I confess some expressions of scripture seem to lay much upon assent, as 1 John iv. 2, and v. 1; 1 Cor. xii. 3; Mat. xvi. 17; but these places do either show that assents, where they are serious, and upon full conviction, come from some special revelation; or else, if they propound them as evidences of grace, we must distinguish times: the greatest difficulty lay then upon assent, rather than affiance. The truths of God suffering under so many prejudices, the gospel was a novel doctrine, contrary to the ordinary and received principles of reason, persecuted in the world, no friend to natural and carnal affections, and therefore apt to be suspected. The wind that bloweth on our backs, blew in their faces; and that which draweth on many to assent to the gospel was their discouragement. Consent and long prescription of time, the countenance and favour of the world, do beget a veneration and reverence to religion; and therefore assent now is nothing so much as it was then, especially when it is trivial and arreptitious, rather than deliberate; for this is only the fruit of human testimony, and needeth not supernatural grace. Therefore do not please yourselves in naked assents; these cost nothing, and are worth nothing. There is `a form of knowledge., Rom. ii. 20, as well as `a form of godliness, 2 Tim. iii. 5. `A form of knowledge `is nothing but an idea or module of truth in the brains, when there is no power or virtue to change and transform the heart.

Obs. 2. From that thou doest well. It is good to own the least appearance of good in men. So far it is well, saith the apostle. To commend that which is good is the ready way to mend the rest. This is a sweet art of drawing on men further and further: so far as it is good, own it: 1 Cor. xi. 2, with 17, `In this I praise you, saith Paul; and again, `In this I praise you not., Jesus loved the young man for his moral excellency, Mark x. 21. It was a hopeful step. It is good to take off the scandal of being severe censurers, not to be always blaming. It reproveth them that blast the early bud dings of grace, and discourage men as soon as they look toward religion by their severe rigour; like the dragon that watched to `destroy the man-child as soon as he was born, Rev. xii. 4. The infant and young workings of grace should be dandled upon the lap of commendation, or, like weak things, fostered with much gentleness and care.

Obs. 3. The devils assent to the articles of Christian religion. It cometh to pass partly through the subtlety of their natures they are intellectual essences; partly through experience of providences, sight of miracles. They are sensible of the power of God in rescuing men from their paws; so that they are forced to acknowledge there is a God, and to consent to many truths in the scriptures. There are many articles acknowledged at once in Mat. viii. 29, `Jesus, thou Son of God, art thou come to torment us before our time?, They acknowledge God, Christ the Son of God, not in an ordinary adoptive way; for it is. Luke iv., `That thou art the Holy One of God;, then a day of judgment, which will occasion more torment to themselves and other sinners. And so you shall see Paul adjured the devil `by the name of Christ, Acts xvi. 18. And the devils answer the sons of Sceva, `Paul I know, and Jesus I know; but who are ye?, Acts xix. 15. They acknowledged that Jesus as the master, Paul as the servant and messenger, had mightily shaken their power and kingdom. So it is said, Phil. ii. 10, `Things under the earth;, that is, the devils who are turned into hell, which is represented as a subterranean place, do `bow the knee, to Christ. Well, then, never rest in the devils, faith. Can the devils be justified or be saved? They believe there is a God, that there is a Christ, that Christ died for sinners. A Christian is to exceed and go beyond devils; nay, beyond other men, beyond pagans; nay, beyond hypocrites in the church; nay, be yond himself; he must `forget the things that are behind, &c. Is it not a notable check to atheistical thoughts, Should I be worse than devils? David said, `I was as a beast before thee, Ps. lxxiii. 23; and Agur, Prov. xxx. 2, `Surely I am more brutish than any man, and have not the understanding of a man., Whilst we go about to ungod God, we do but unman ourselves; nay, worse, an atheist is not only a beast, but a devil. Christ called Judas `devil, John vi. 70. Nay, worse than devils: the devils are under the dread of this truth; we are stupid, insensible of providence, careless of judgments, when `the devils believe and tremble., The Lord might well expostulate thus, `Fear ye not me, O foolish people, that have no understanding?, Jer. v. 21,22.

Obs. 4. Horror is the effect of the devils, knowledge: the more they know of God the greater trembling is there impressed upon them. They were terrified at a miracle, or any glorious discovery of Christ's power on earth: `Art thou come to torment us before our time?, Well, then, hence you may collect—(1.) Light that yieldeth us no comfort is but darkness. The devils have knowledge left, but no comfort, therefore said to be `held under chains of darkness, Jude 6. The more they think of God the more they tremble. It is miserable to have only light enough to awaken conscience, and knowledge enough to be self-condemned, to know God, but not to enjoy him. The devils cannot choose but abominate their own thoughts of the Deity. Oh! rest not, then, till you have gotten such a knowledge of God as yieldeth comfort: Ps. xxxvi. 9, `In thy light shall we see light;, there is light in this light, all other light is darkness. (2.) All knowledge of God out of Christ is uncomfortable: that is the reason why the devils tremble; they cannot know God as a father, but as a judge; not as a friend, but as an enemy. Faith looking upon God as a father and as a friend, yieldeth peace to the soul, Rom. v. 1; and `fear is cast out, for fear hath torment in it, 1 John iv. 18. This is the misery of devils and damned men and natural men, that they cannot think of God without horror; whereas this is the great solace and comfort of the saints, that there is a God: Ps. civ. 34. `My meditation of him shall be sweet;, and Cant. i. 3, `Thy name is as an ointment poured out, full of fragrancy and refreshing. Salt waters being strained through the earth become sweet. God's attributes, which are in themselves terrible and dreadful to a sinner, being derived to us through Christ, yield comfort and sweetness. The children of God can long for the day when Christ's appearance will be most terrible: `Even so, Lord Jesus, come quickly.,

Ver. 20. But wilt thou know, vain man, that faith without works is dead?

Here he reinforceth the dispute against a carnal professor; the disputation is not about the cause of justification, but what we should think of an empty faith.

But wilt thou know; that is, wilt thou rightly understand and consider of the matter, or hearken to what can be said against thy faith? The like form of speech is used Rom. xiii. 3, `Wilt thou then not be afraid of the power?, that is, be taught how not to fear it.

O vain man, ἄνθρωπε κενέ, O empty man; a metaphor taken from an empty vessel. It is the parallel word to raka, which is forbidden Mat. v. 22. The Septuagint render rikim by ἄνδρας κένους, Judges xi. 3. You will say. Was it lawful for the apostle to use such words of contempt and disgrace? I answer—(1.) Christ doth not forbid the word, but the word used in anger. You shall see fool, another term there forbidden, is elsewhere used by Christ himself: Mat. xxiii. 17, `O ye fools and blind;, and Luke xxiv. 25, `ye fools, and slow of heart to believe., And so Paul, Gal. iii. 1, `O ye foolish Galatians., There is a difference between necessary corrections and contemptuous speeches or reproofs. (2.) The apostle doth not direct this to any one person, but to such an order or sort of men; such speeches to private persons savour of private anger: but being directed to such a sort of men, do but note the just detestation of a public reproof.

That faith without works is dead.—Mark, he doth not say, `faith is dead without works, but `faith without works is dead: `there is a difference in these predications; as if he said, faith is dead without works, it would have argued that works are the cause that gave life to faith, whereas they are effects that argue life in faith. As, for instance, `a man without motion is dead, is proper, but a `man is dead without motion, is a predication far different. Briefly, in this dispute the apostle proceedeth upon the supposition of several maxims. As (1.) That the way to know graces is by their effects and operations, as causes are known by their necessary effects. (2.) That works are an effect of faith; `faith without works is dead, and works are dead without faith. So that works that are gracious are a proper, perpetual, and inseparable effect of faith; they are such effects as do not give life to faith, but declare it; as apples do not give life to the tree, but show it forth.

The notes are these:—

Obs. 1. From that wilt thou know? Presumers are either ignorant or inconsiderate. False and mistaken faith is usually a brat of darkness; either men do not understand what faith is, or do not consider what they do. Ignorance and incogitancy maketh such unwarrantable conceits to escape without censure.

Obs. 2. From that O vain or empty man. Temporaries are but vain men; like empty vessels, full of wind, and make the greatest sound; they are full of windy presumptions and boasting professions. (1.) Full of wind, they have a little airy knowledge, such as puffeth up: 2 Peter i. 8, `Barren and unfruitful in the knowledge of our Lord and Saviour Jesus Christ., There is knowledge, but it is a barren and unfruitful knowledge; they are void and destitute of any solid grace. (2.) Of a great sound and noise; can talk of grace, boast of knowledge, glory in their faith. Usually presumers are of a slight, frothy spirit, that are all for tongue and an empty profession. A vain faith and a vain man are oft suited and matched.

Obs. 3. Hypocrites must be roused with some asperity and sharpness. So the apostle, `O vain man;, so Christ, `O ye foolish and blind;, so John the Baptist, `O ye generation of vipers, Mat. iii. 7. Hypocrites are usually inconsiderate, and of a sleepy conscience, so that we must not whisper, but cry aloud. An open sinner hath a constant torment and bondage upon his spirit, which is soon felt and soon awakened; but a hypocrite is able to make defences and replies. We must, by the warrant of those great examples, deal with him more roughly; mildness doth but soothe him in his error.

Obs. 4. That an empty barren faith is a dead faith. I noted this before; let me touch on it again. It is a dead faith—(1.) Because it may stand with a natural state, in which we are `dead in trespasses and sins., (2.) It is dead, because it receiveth not the quickening influences of the Spirit. (3.) It is dead, because it wanteth the effect of life, which is operation; all life is the beginning of operation, tendeth to operation, and is increased by operation; so faith is dead, like a root of a tree in the ground, when it cannot produce the ordinary effects and fruits of faith. (4.) It is dead, because unavailable to eternal life, of no more use and service to you than a dead thing. Oh! pluck it off; who would suffer a dead plant in his garden? `Why cumbereth it the ground?, Luke xiii. 7.

, Ver. 21. Was not Abraham our father justified by works, lolien he offered Isaac upon the altar?

Here he propoundeth the demonstration that might convince the vain man, which is taken from the example of Abraham; the believers of the Old and New Testament being all justified the same way.

Was not Abraham our father.—He instanceth in Abraham, because lie was the prime example and idea of justification, and because many were apt to plead that instance urged by Paul, Rom. iv. 1-4, &c., and because he was a man of special reverence and esteem among the Jews. And he calleth him `our father, because he was so to those to whom he wrote, to the twelve dispersed tribes, and because he is to all the faithful, who are described to be those that `walk in the steps of our father Abraham., Rom. iv. 12. And indeed this is the solemn name and title that is given to Abraham in the scriptures, `Abraham our father., See John viii. 53; Acts vii. 2; Rom. iv. 1.

Justified by works; that is, declared to be just by his works before God and the world. But you will say, is not this contrary to scripture? It is said, Rom. iii. 20, `By the works of the law no man is justified;, and particularly it is said of Abraham, that he was `not justified by works., Rom. iv. 2. How shall we reconcile this difference? I shall not enter upon the main question till I come to the 24th verse; only, for the clearing of the present doubt, give me leave to return some thing by way of answer. Some distinguish of justification, it is either in foro divino or humano, in heaven or before men, and that is again either in our own consciences or in the sight of others: in the two latter senses they grant that works do justify; though not before God, yet in the court of conscience and before the world. The distinction is not altogether without warrant of scripture, for, Rom. iii. 20, `By the deeds of the law shall no flesh be justified in his sight., Mark that, in his sight, implying there is another justification before men, which may take in works. So also Rom. iv. 2, that `Abraham had not whereof to glory before God., That last clause implieth he could avouch his sincerity, as Job also did, before men, Job xxxi. Well, then, according to this opinion, these two places may be thus reconciled: Paul speaketh of the use and office of faith in foro divino, before God, and James speaketh of the effects and qualities of faith by which it is justified before men. And thus the business may be fairly accommodated; but that I believe there is somewhat more in it, because he speaketh of some special justification that Abraham received upon his offering of Isaac; and you shall find that from God he then received a justification of his faith, though thirty years before that he had received a justification of his person. When he was an idolater and ungodly, Joshua xiv. 2, Rom. v. 4, then God called him out of grace, Gen. xii. 3, and justified him. It is said, `He believed, and it was counted to him for righteousness, Gen. xv. 6. He was justified by imputation, and absolved from guilt and sin, so as it could not lie upon him to damnation. But now, when he offered Isaac, his faith was justified to be true and right, for that command was for the trial of it; therefore upon his obedience God did two things—renewed the promise of Christ to him, Gen. xxii. 16, 17, and gave him a testimony and declaration of his sincerity, ver. 12, `Now I know that thou fearest God, saith Christ to him, who is there called the `Angel of the Lord., I conceive, as works are signs in foro lmmano, to men, by which they may judge of the quality of faith, so in foro divino, before God, God judging `according to our works, as it is distinctly said, Rev. xx. 12. God will evince the faith of his saints to be right by producing their works, and will discover the ungrounded hopes of others by their works also, for great and small are all judged according to that rule. And not only hereafter, but now also doth God judge according to works; that is, look upon them as testimonies and declarations of faith. `Now I know that thou fearest God;, that is, now I have an experience; upon which experience Abraham was justified and the promise renewed. I conceive our apostle alludeth to that experience, for he speaketh as in a known case, `Was not Abraham justified by works?; that is, upon this did not he receive a testimony and declaration from God that he was justified? And suitable to this the author of the Book of Maccabees saith, 1 Mac. ii. 52, `Was not Abraham found faithful in temptation? and it was imputed to him for righteousness., Found faithful is a phrase equivalent to that which James useth, `was justified., Therefore Paul and James may be thus reconciled: Paul speaketh of the justifying of a sinner from the curse of his natural condition, the occupations of the law, &c., and accepting him into the favour of God, which is of grace, and not^ of debt; James of the justifying and approbation of that faith by which we are thus accepted with God. God giveth us the comfort of our former justification by such experiences and fruits of faith, for in them we are found faithful; that is, before God and man approved to have a right faith. And to this purpose Diodat excellently glosseth, that justification in Paul is opposite to the condemnation of a sinner in general, and justification in James is opposite to the condemnation of a hypocrite in particular. In Paul's sense a sinner is absolved, in James's sense a believer is approved; and so most sweetly, and for aught I can see, without exception the apostles are agreed. For the Popish exceptions I shall handle them, ver. 24.

When he offered Isaac upon the altar.—Mark, though Abraham never actually offered him, but only in purpose and vow, yet it is said `he offered., So Heb. xi. 17, `By faith Abraham offered Isaac, &c.; he purposed it, and if God had continued the command, would actually have done it. God counteth that to be done which is about to be done, and taketh notice of what is in the heart, though it be not brought to practice and actual accomplishment.

Obs. 1. Those that would have Abraham's privileges must look to it that they have Abraham's faith. You claim kin of him as believers. How was it with Abraham? Two things are notable in his faith—(1.) He received the promises with all humility: Gen. xvii. 3, `And Abraham fell on his face, as mightily abashed and abased in himself, to see God deal thus with him. (2.) He improved them, with much fidelity, being upright before God, and walking in all relations for his glory. Two instances there are of his obediences, upon which the Holy Ghost hath set a special mark and note—one was leaving his father's house, Gen. xii. 1, wherein he denied himself in his possessions; the other was the sacrificing of his son, Gen. xxii. 1, wherein he denied himself in his hopes. Oh! `look to the rock from whence you were hewn, the hole of the pit out of which you were digged, to Abraham your father, Isa. li. 1, 2. Do you receive mercies so humbly, improve them so thankfully? Who would not stick at those commands wherewith Abraham was exercised and tried? God calleth every believer more or less to deny something that is near and dear to him.

Obs. 2. Believers must see that they honour and justify their faith by works. Never content yourselves with an empty profession. Profession showeth to what party we addict ourselves, but holiness showeth we addict ourselves to God. Disagreeing parties may accord in the same guilt and practices: `What do you more?, Mat. v. 47. Christianity may be professed out of faction by them that have a pagan heart, under a Christian name. All natural men, however they differ in interest, agree in one common rebellion against God. But the chief thing which I would urge, is to press them that profess themselves to be justified by grace to make good their interest in grace, to look to the evidence of works. Libertines press men absolutely to believe that they are justified from all eternity; and to lull them asleep in a complete security, make it a sin to doubt of or question their faith, whether it be right or no. Saltmarsh saith, That we are no more to question faith than to question the promise, and that Christ and his apostles did not press men to ask the question whether they did believe or no, and that Christ's commands to believe are not to be disputed, but obeyed, &c. Vain allegation! There is a difference between questioning the command and questioning our obedience. Though we are not to dispute against the duty, yet we are to examine whether we perform it. The apostle speaketh directly to this purpose: `Examine yourselves, whether you be in the faith, 2 Cor. xiii. 5. There is no other way to undeceive the soul, and to discover false conceptions from true graces. How sad was it for the foolish virgins, that never doubted of their faith till it was too late! It is the vulgar mistake to think that the excellency of faith lieth in the security and strength of persuasion; and that whoever can make full account that Christ died for him, or that he shall go to heaven, doth believe; whereas the difference between faith and presumption doth not lie in the security of persuasion, but in the ground of it, Mat. vii., latter end. The two buildings there might be raised in equal height and comeliness; the difference was in the foundation. A hypocrite may have as fair and as full a confidence as a believer, but it is not as well built and raised; and, if the scripture shall give sentence, he is not most happy that hath least trouble, but he that hath least cause; therefore you had need look to your faith and confidence, that it may be justified, justified by your works. This is a sensible evidence, and most in sight. I confess, by some it is decried as litigious, by others as legal. Some think that because there are so many shifts, and circuits, and wiles in the heart of man, it is an uncertain, if not an impossible way of trial. I confess, if in trial we were only to go by the light of our conscience and reason, the objection would seem to have weight in it. Who can discover the `foldings of the belly, Prov. xx. 27, without God's own candle? The main certainty lieth in the Spirit's witness, without which the witness of water is silent, 1 John v. 8. Graces shine not without this light. God's own interpreter must `show a man his righteousness, Job xxxiii., otherwise there will be many shifts in the heart, and we shall still be in the dark. Under the law every thing was to be established `in the mouth of two or three witnesses, Deut. xvii. 6. So here are two witnesses, the Spirit with our spirits, the Spirit with our renewed consciences, Rom. viii. 16. It is the Holy Ghost that giveth light, whereby we may discern the truth of grace, imprinteth the feeling and comfort, and by satisfying the soul begetteth a serenity and calmness within us. Therefore the apostle pitcheth the main certainty upon the Spirit's evidence: Rom. ix. 2, `I lie not, my conscience bearing me witness in the Holy Ghost;, that is, my conscience is assured by the Holy Ghost that I do not err or lie. Others cry it up for legal, as by pressing men to look to works as an evidence, we went about to establish their confidence in their own righteousness, or a merit in themselves. Certainly it is one thing to judge by our graces, another thing to rest or put our trust in them. There is a great deal of difference between declaring and deserving. Works as fruits may declare our justified estate. There is a difference between `peace with God, and `peace of conscience., Peace and amity with God we have merely by grace and free justification, that εἰρήνη πρὸς Θεὸν, Rom. v. 1; but in the court of conscience there must be some evidence and manifestation. A broken man hath peace in court as soon as the surety hath paid his debt, but hath the comfort of it within himself when it is signified to him by letter or otherwise. Free justification is the ground of our comfort, but works the evidence that intimate it to us. However, we had need be cautious. An undue use of marks will keep the soul full of doubts; and we want the comfort that we seek when we do not bottom and found it upon Christ, according to his free promises. Above all things a Christian should be most delicate and tender in founding his hopes. God is impatient of a copartner in the creature's trust; he will not give that glory to another; and if you do, he will declare his anger by leaving you to a constant uncertainty and dissatisfaction. Always when we think to warm ourselves by our own sparkles, we lie down in sorrow. Because the business is of great concernment, I shall give you a few directions, how you may reflect upon your graces, or works, as evidences of your estate.

1. You must be loyal to Christ. Many seek all their happiness in the gracious dispositions of their own souls, and so neglect Christ. This were to prize the love token before the lovely person. To rectify it, it is good to go to work this way:—(1.) Let there be a thorough going out of yourselves; be sure to keep the heart right in point of righteousness; and in founding your hopes, see that you do not neglect `the corner stone., Paul reckoneth up all his natural privileges, moral excellencies, nay, his own righteousness, what he did as a Pharisee, what as a Christian. `If any might have confidence in the flesh, Paul might; but he renounceth all; nay, counts it `loss, i.e., dangerous allurements to hypocrisy and self-confidence, Phil. iii. It is good to have such actual and fresh thoughts in ourselves when we proceed to trial, that our souls may be rather carried to than diverted and taken off from Christ. Usually assurance is given in after a solemn and direct exercise of faith: Eph. i. 13, `After ye believed, ye were sealed by the Spirit of promise;; where the apostle showeth the order of the Spirit's sealing, after believing or going to Christ, and the quality under which the Spirit sealeth, as a Spirit of promise; implying, that when the thoughts have been newly and freshly exercised in the consideration of our own unworthiness and God's free grace and promises, then are we fittest to receive the witness and certioration of the Spirit. (2.) In the very view and comfort of your graces still keep the heart upon Christ. See what would become of you were it not for free grace. God could find matter of condemnation against you, not only in the worst sins, but in the best duties; the most regenerate man durst not adventure his soul upon the heavenliest thought that ever he conceived. When Nehemiah had performed a zealous action he subjoineth, Neh. xiii. 22, `Remember me, my God, concerning this also, and spare me according to the greatness of thy mercy;, intimating, that therein God might find enough to ruin him. So Paul, 1 Cor. iv. 4, `I know nothing by myself, yet am I not hereby justified:, he knew no unfaithfulness in his ministry, yet this would not make him righteous before God. So that, in the presence of the greatest evidences, you should see free grace is the surest refuge; as Jehoshaphat, when he had all the strength of Judah, who are numbered to be five hundred thousand, yet goeth to God, as if there were no presence of means: 2 Chron. xx. 12, `We have no might; our eyes are unto thee., So in the fairest train of graces you should still keep Christ in the eye of faith, and let the soul stay upon him; or, as in a pair of compasses, one part is fixed in the centre whilst the other foot wandereth about in the circumference, so must the soul stay on Christ, be fixed on him, whilst we search after evidences and additional comforts. (3.) After the issue and close of all, you must the more earnestly renew your addresses to Christ, and exercise faith with the more advantage and cheerfulness. You have much more encouragement to close with him when you survey his bounty to your souls, and consider those emanations of grace by which you are enabled to good works. So 1 John v. 13, `These things have I written to you that believe, that you may know that you have eternal life, and that you may believe on him., His meaning is, that upon assurance they might renew the act of faith with the more cheerfulness; as Thomas, when he felt Christ's wounds, had the greater reason to believe, John xx. 27; non nova, sed aucta fide, as Estius glosseth, by a renewed and increased faith. So when you have had a feeling and sense of Christ's bounty to you, and by good works have cleared up your interest in eternal life, you have the greatest reason to cast yourselves again upon Christ by faith and confidence; for, as the apostle saith, `The righteousness of God is revealed from faith to faith., Rom. i. 17. The whole business of our justification before God is carried on by a continual act of faith, from one act and degree to another. In short, whatever comfort we seek in our works and graces, Christ must still `lie as a bundle of myrrh between our breasts, Cant. i. 12; be kept close and near the heart, always in the eye of faith and the arms of love.