_When the poor and needy seek water, and there is none, and their
tongue faileth for thirst, I the Lord will hear them; I the God of
Israel will not forsake them._—ISA. 41:17.
In these words, the Holy Spirit comforts all those that are broken in
heart, miserable, tempted, and thirsting after God; by whom they look upon
themselves as forsaken and rejected, so that they cry out, “My soul is
full of troubles; and my life draweth nigh unto the grave.” Ps. 88:3. For
the sake of such as these, I shall touch upon some few heads, by way of
comfort and advice under these spiritual temptations.
2. (1) We are to remember, that no kinds of spiritual temptations,
melancholy thoughts, terrors of soul, and stings of conscience, can happen
to us without the particular permission and gracious will of God our
heavenly Father, notwithstanding all the malice and fury of the Evil
Spirit. For God has expressly told us in his Word, that the devil has not
the least power over any creature; nor can he hurt even a hair of our
heads. Matt. 10:30. All creatures are in the hand of God, and not in the
power of the devil. Heb. 1: 3. Much less has he any power over man, unless
by the permission of God, for a certain season, as in the case of the
Gergesenes (Matt. 8:32), and Job. Job 1:12.
3. Now, if he has no power of himself over a hair of our heads, or the
least part of our bodies; much less can he of himself afflict, disquiet,
or torment our souls. Hence David says, “The angel of the Lord encampeth
round about them that fear him, and delivereth them.” Ps. 34:7. And
Zechariah, “I, the Lord, will be unto her a wall of fire round about.”
Zech. 2:5. So David prays, “Keep me as the apple of the eye.” Ps. 17:8.
And he acknowledges God to be the author of all the heavy trials of his
spirit: “Thou hast laid me in the lowest pit, in darkness, in the deeps.
Thy wrath lieth hard upon me, and thou hast afflicted me with all thy
waves.” Ps. 88:6, 7. So likewise, “Thou which hast shewed me great and
sore troubles, shalt quicken me again, and shalt bring me up again from
the depths of the earth.” Ps. 71:20. Agreeable to which is the song of
Hannah, “The Lord killeth, and maketh alive; he bringeth down to the
grave, and bringeth up.” 1 Sam. 2:6. For as the Son of God himself
descended first into hell, before he ascended up into heaven; so likewise
must the true members of his body experience the same, in the following
manner. When a man’s conscience is so awakened and enlightened by the
Lord, as to feel in himself the strength of sin, the sting of death, the
curse of the law, and the fiery darts of the devil; then is his wretched
soul so oppressed with grief and horror, that with David (Ps. 77:3), it
refuses to be comforted, and looks upon itself as rejected and persecuted
by every creature of God. The man who is in this state, does not enjoy the
least glimpse of comfort, believing that he deserves it not; he struggles
with despair, he contends with hell, and has already a taste of its agony.
This is the sting of hell, yea, hell itself, full of terror and amazement,
darkness and despair. He that suffers this, is not indeed corporeally, but
spiritually, and in his soul, brought down into hell; so that with his
blessed Saviour at the mount of Olives, he is in an agony, is very heavy
and sorrowful, even unto death. Luke 22:44.
4. But you will say, Is it not strange, that God should suffer his
believing children, who have been baptized into Christ, who through him
obtained remission of their sins, being justified through faith, and
redeemed to eternal life—to be thus miserably tempted and afflicted by the
devil, oppressed with dreadful thoughts, and to undergo this spiritual
martyrdom? In answer to this, we must consider, that it is not our
business to inquire into the secret reasons of God’s ways, but to rest
satisfied with what he has told us, namely, that all these kinds of
affliction proceed from him. Now we may rest assured, that whatsoever
comes from him, promotes our spiritual welfare, according to what we are
told, that “all things work together for good, to them that love God.”
Rom. 8:28. There are, however, some reasons revealed, why God suffers his
beloved children to fall into temptations so bitter.
5. The first may be to bring us to a true sense of the strength of sin,
which is the sting of death (1 Cor. 15:56); of the curse of the law; of
the wrath and justice of God; and of the cruel tyranny of Satan. These
hang together, as it were, in a chain, as Hezekiah complains (Isaiah
38:14), when he chattered as a crane or a swallow, and mourned as a dove.
6. Secondly, That we may have worthy conceptions of the value and
greatness of our blessed Saviour’s passion, and of all the merits of our
redemption; and hence learn that by the agony of his own soul, he has
delivered us from the punishments of hell. Ps. 22:2.
7. Thirdly, That we may be conformed to the image of Christ. Rom. 8:29.
8. Fourthly, That we may learn to taste the efficacy of God’s Holy Word,
and the comforts that flow from it. Thus we are told, “by vexation (or
temptation) only we shall understand the report” (or word). Isa. 28:19.
9. Fifthly, That we may learn to exercise faith, hope, charity, humility,
and patience, that so “the trial of our faith may be found much more
precious than gold that perisheth, though it be tried with fire.” 1 Pet.
1:7.
10. Sixthly, That we may afterwards have a more lively perception of the
divine comforts, even as St. Paul says, “As the sufferings of Christ
abound in us, so our consolation also aboundeth by Christ.” 2 Cor. 1:5.
11. Seventhly, That we may obtain greater degrees of glory in the life to
come, according to Rom. 8:17: “If so be that we suffer with him, that we
may be also glorified together.”
12. Though we even did not know that God intended these particular
advantages by our sufferings; yet we ought to be satisfied with this one
consideration, that our sufferings are ordered by the will of God. For if
“the very hairs of our head are all numbered” (Matt. 10:30), how much more
care, may we suppose, will God take of our souls, that the devil may not
precipitate us into despair? Hence we may further learn, not to expect
deliverance from any but God himself, through our Lord Jesus Christ, who
has overcome the world and the devil. John 12:31; 16:11. He, therefore,
that labors under temptation, must fly unto Jesus Christ; and from him
alone expect that help, comfort, and peace, which nothing in this world
can give him.
13. (2) These trials are not to be looked upon as tokens of God’s _anger_,
but rather of his infinite _mercy_, since he is hereby fitting us to be
partakers with them who have through many temptations entered into glory.
Such was David, who complains, “The sorrows of death compassed me.” Psalm
18:4. And the whole 88th Psalm is full of lamentations of the pains and
agony which he underwent in his soul. This, too, was the prophet
Jeremiah’s case, when he wished that his mother’s womb had been his grave
(Jer. 20:17); that he had never seen the light, that so he might have
avoided his many bitter sufferings. Thus it was with Job, when he cried
out: “O that my grief were thoroughly weighed, and my calamity laid in the
balances together. For now it would be heavier than the sand of the sea.”
Job 6:2, 3. And “My soul chooseth strangling, and death, rather than my
life.” Job 7:15. Thus St. Paul was buffeted by “the messenger of Satan.” 2
Cor. 12:7. Nor, lastly, did the Son of God himself, escape severe trials,
when his holy body trembled, and his soul was exceeding sorrowful (Matt.
26:38), and when he cried out, “My God, my God, why hast thou forsaken
me?” Matt. 27:46.
14. From these examples we may learn that we are not the only persons who
have been so severely tempted; but that saints and servants of God before
us have been visited in the same manner. And as God forsook not them in
their extreme agony, so we may assure ourselves that he will in his own
time deliver us, as well as them. This is an argument full of consolation.
As bodily diseases and persecutions are marks of the divine favor, since
by them God endeavors to make us conformable to his Son (and on that
account we ought to bear them with patience), so it is a much greater
token of the divine favor, and of the glory that shall follow it, when he
sends affliction on our souls, as well as on our bodies, and by a variety
of crosses brings us to an entire conformity, both in body and soul, to
Christ our Head. For as the body of the blessed Jesus, at the time of his
passion, was overwhelmed with all kinds of pains, and sufferings, and his
soul was full of anguish, distress, and sorrow: so must his spiritual
body, in all its true and living members, be made partaker of the same
sufferings, whether internal or external, so that the whole spiritual
body, as well as the Head, may contribute, each member in its proportion,
to fill up the measure of sufferings. This is what St. Paul means, “I fill
up that which is behind of the afflictions of Christ in my flesh” (Col.
1:24): so that every living member of Christ must expect to bear his share
of Christ’s cross, in order to perfect that which is yet lacking in such
sufferings. It ought, therefore, to make us rejoice in affliction, when we
consider that “the sufferings of this present time are not worthy to be
compared with the glory which shall be revealed in us.” Rom. 8:18. We
should, when these spiritual storms blow hard upon us, bear with patience
the paternal chastisement of God (Micah 7:9), expect his help, not faint
in prayer, but think thus with ourselves: This is a season of sufferings;
but when wrath has passed away, it will end in joy unspeakable and full of
glory. Isa. 54:7, 8.
15. (3) We must support ourselves under this internal conflict, with the
comforting promises of Jesus Christ, that in due time we shall conquer if
we hold out and faint not. Gal. 6:9. Thus he tells us, “The prince of this
world cometh, and hath nothing in me.” John 14:30. And, “Be of good cheer;
I have overcome the world.” John 16:33. For as all the host of Israel
triumphed in the person of David, when he slew Goliath, and routed the
Philistines (1 Sam. 17:51); so the victory of our Lord is the victory of
all true believers. Hence we are told, “Now is come salvation, and
strength, and the kingdom of our God, and the power of his Christ: for the
accuser of our brethren is cast down, which accused them before our God
day and night. And they overcame him by the blood of the Lamb, and by the
word of their testimony.” Rev. 12:10, 11. Whenever, therefore, thou
findest thyself assaulted by the fiery darts of the Evil One, and thy soul
is afflicted with such suggestions as these: “Thou art damned;—thou art
undone;—God hath forsaken thee;—thou art mine;—it is in vain for thee to
hope, believe, or pray any longer,” then take courage, and answer boldly:
“O thou enemy of mankind, thou hast no power to condemn me. God hath not
appointed thee to be my judge; but the faithful shall judge the world, and
thee, at the last great day” (1 Cor. 6:3), yea, prince of this world, thou
art judged already by the Son of God. John 16:11.
16. (4) As the nature of this spirit of blasphemy is such, that a
Christian is forced to undergo it sorely against his will, and does all
that in him lies to resist and oppose it; hence let him comfort himself,
when he is tempted with the thought, that God will never lay it to his
charge; since it is not he that acts, but the devil; for the soul is
passive, and may, therefore, be assured that such thoughts shall never be
imputed for sin. As people in a besieged town, cannot hinder the enemy
from throwing fire into the town, though they may do what they can to
quench it, and prevent its spreading; and as Hezekiah (Isa. 36:11) could
not hinder the blasphemy of Rabshakeh; so we cannot hinder the devil from
shooting his envenomed arrows at us. All that we have to do is, to bear it
with penitential sorrow, and to take all the care we can, not to suffer
our thoughts to vent themselves in blasphemous words; but, on the other
hand, having set a guard upon our tongues, we should endeavor so to stifle
these murmurings, that they break not out into a flame, as we read of
Jeremiah. (Lam. 3:28.) Moreover, forasmuch as thou art assaulted against
thy will, it is plain, that thou hast yet a living and struggling faith.
17. (5) We ought to be comforted, if we find but _one single aspiration of
our hearts towards God_, or any devout affection springing up in our souls
by the reading of any text of Holy Scripture. For this is that spark of
faith and divine grace, which, like the smoking of flax, God will not
quench, but preserve it in its weakest state, when it seems to be almost
dead. Isa. 42:3. One devout aspiration such as this, is a certain sign
that the Holy Spirit is still present with us, though in a manner almost
undiscernible in the deepest ground and centre of the soul. For as the
body is not looked upon as dead, whilst there is the least breath or pulse
remaining; so we must believe that the Spirit of God, and faith, are not
yet entirely gone, if only a feeble prayer and a word of God remain; for
then the soul retains a spiritual and internal life, and is not entirely
dead. And the soul ought to be content with the smallest spark of this
inward light and life, till the Spirit of joy and liberty return to him,
and comfort him with all the consolations of God. Let us suppose a man in
such a case, that he can neither pray, nor even think a good thought; and
that this inability is matter of the greatest grief to him; the anguish of
such a soul, because it cannot pray, is in itself a true and effectual
prayer. These are the unutterable sighs and groanings which St. Paul
mentions. Rom. 8:26. And to this belongs what the prophet says, “When the
poor and needy seek water, and there is none, and their tongue faileth for
thirst, I the Lord will hear them, I the God of Israel will not forsake
them.” Isa. 41:17.
18. (6) Be the temptations and afflictions of the heart ever so great, yet
the Scripture assures us that it is the habitation of God, and not of the
devil. That Satan has no possession of it, appears from the furious
assaults he makes upon the afflicted soul, by which he endeavors to subdue
it; but “greater is he that is in us, than he that is in the world.” 1
John 4:4. “Fear thou not, for I am with thee.” Isa. 41:10. Therefore,
though this trial of the soul is the greatest affliction that can possibly
befall it in this life, yet, forasmuch as we are assured that God will
look unto those that are of contrite hearts, and will dwell with them
(Isa. 57:15), that he sent the blessed Jesus from heaven to comfort the
afflicted, and to preach glad tidings to the distressed (Isa. 61:2); and
that He himself invites weary souls to come unto him (Matt. 11:28),
therefore let no man despair when he finds himself plunged into this
furnace of affliction. These are they whom God commanded his prophet to
comfort: “Strengthen ye the weak hands, and confirm the feeble knees. Say
to them that are of a fearful heart, Be strong, fear not.” Isa. 35:3, 4.
And God tells us that “his strength is made perfect in weakness;” which
induced St. Paul to say, “When I am weak, then am I strong.” 2 Cor. 12:10.
Yea, the grace of God is so far from forsaking a man, even when he is
buffeted (2 Cor. 12:7) by Satan: that it was at that time particularly,
that God told Paul, “My grace is sufficient for thee.” 2 Cor. 12:7-9.
19. (7) There is not so much as one instance to be produced, of any man
forsaken of God under this spiritual conflict; but, on the contrary, He
has always restored his servants, “whom he has thus chosen in the furnace
of affliction” (Isa. 48:10), to the same and to higher degrees of grace,
than those whence they thought they had fallen. This ought to be matter of
great comfort to us, and persuade us that when the hour of trial is ended,
the season of joy and redemption will quickly follow. “Happy is the man
whom God correcteth: therefore despise not thou the chastening of the
Almighty. For he maketh sore, and bindeth up: he woundeth, and his hands
make whole. He shall deliver thee in six troubles; yea, in seven there
shall no evil touch thee.” Job 5:17-19; Micah 7:9. Let no man, therefore,
faint under tribulation, but bear “the indignation of the Lord” for a
little while (Ps. 112:4; 97:11), till the Sun of righteousness (Mal. 4:2)
arise upon him again with healing and consolation in his wings, for “light
is sown for the righteous, and gladness for the upright in heart!”
20. (8) Tauler reckons these spiritual afflictions and trials among the
singular gifts and favors of God, speaking thus of them: “In these great
temptations, God deprives a man of all that he has given him, forcing him
to descend into himself and see his own poverty and weakness; and also
trying him, to discover how he will behave himself in this desolate state.
And this is done when a man is forsaken; so that he knows nothing of God,
his grace, his comforts, or the gifts which he once bestowed upon him; but
which are now taken away, and concealed from his eyes, so that he knows
not whither to fly or which way to turn. When a man is once brought into
this state, there is nothing better for him than cheerfully and willingly
to submit himself to the order and decree of God. It was, indeed, a great
thing in the holy martyrs to lay down their lives for God; but they were
so abundantly strengthened by the comforts of his Holy Spirit, that the
most exquisite torments were to them but trifling and contemptible, and
death itself had lost its terrors. But to have God hide his face, and
deprive us of his grace and comfort, is a martyrdom much greater than
theirs. This occurs when all the sins, all the infirmities and
temptations, which a man has long ago conquered, assault him afresh, with
greater violence than when he was the servant of sin. In this case, the
best way is to suffer with patience, and to be entirely resigned to the
all-wise providence of God.” Such sufferers as these, Tauler calls
“spiritual martyrs,” from the bitter trials they undergo whilst deprived
of the light of God’s countenance, and the comfortable influences of his
Spirit, which are so severe that they know not which way to turn for
relief; and when they see and consider the gifts and graces bestowed upon
others, they fall into bitter dejection of spirit, reckoning that it is
their own fault that they are thus barren and destitute of spiritual joy.
And though they take ever so much pains, they still seem to labor in vain;
for they find their dryness and hardness of heart still increasing upon
them; so that at last, being quite void of comfort, and having lost all
patience, they fall into a secret distrust of God’s mercy, and believe
that he is offended with everything they do. At length they submit in
patience, until God may make a change; for they themselves are utterly
helpless. This is that which brings them to a conformity, not only with
the saints, but with Christ, whose whole life was nothing but affliction.
These spiritual martyrs, though in the sight of the world they are of all
men most miserable, and seem to be forsaken and cast off by God; yet are,
in truth, the richest towards God. In their own opinion they are, indeed,
at the same time, the most unfaithful to him; though in reality they have
the firmest faith, and most ardent zeal for his honor and service, and
upon that account undergo these heavy sufferings. From this faith and love
towards God (of which they themselves are ignorant), it arises, that they
are tormented with divers temptations to which they will not consent, so
that even death itself would not be so bitter to them, as the anguish they
feel upon that account. They labor with their utmost strength to amend
their lives, and practise every Christian virtue; and when they find their
labor to be in vain, they relapse into the old sense of their infirmities,
attended with the most exquisite pain of mind. All this, they suffer from
a principle of love towards God; esteeming themselves the worst of all
men, though they are most precious in the sight of God.
21. No wiser counsel can be given to these than that, with humble patience
and resignation they bear the troubles which they cannot help, and which
are but aggravated by impatience. After this dark night of unspeakable
affliction, the Sun of righteousness shall arise, refreshing and filling
their hearts with inexpressible light and glory.
Chapter LIV.
Comforts Under Secret And Spiritual Temptations Of The Devil.
_Behold, Satan hath desired to have you, that he may sift you as
wheat: but I have prayed for thee, that thy faith fail not; and
when thou art converted, strengthen thy brethren._—LUKE 22:31, 32.
How great and implacable the enmity of the devil is to all mankind, we are
abundantly informed, not only by Scripture (as 1 Pet. 5:8, “Be sober, be
vigilant; because your adversary the devil, as a roaring lion, walketh
about, seeking whom he may devour.” Eph. 6:12, and Rev. 12:12, “Woe to the
earth, and to the sea, for the devil is come down unto you, having great
wrath, because he knoweth that he hath but a short time;” and from the
history of Job), but also more particularly by daily experience, and the
many grievous and dangerous temptations with which he assaults the souls
of good men in their spiritual warfare. At one time he assaults our faith,
at another time our Christian calling, and then interrupts and disturbs us
in the exercise of our devotions; all which is clearly expressed in the
history of our Lord’s temptation. Matt. 4:3, etc. Hence we may learn that
no man is safe from his temptations. For if he spared not Christ our Head,
how can sinful men expect to escape him? For which reason our Lord himself
advises us, “Watch and pray, that ye enter not into temptation.” Matt.
26:41.
2. Among the various temptations with which the devil afflicts the soul,
this is one, namely, the tormenting a man with blasphemous, profane,
impure, and troublesome thoughts, so as to sink him deep into melancholy
and wretchedness. And these abominable suggestions are so crafty, sudden,
and violent, that they will not give a man a moment’s rest. Upon this
account St. Paul calls them, “the fiery darts of the wicked one.” Eph.
6:16. As a public enemy is perpetually casting fire into a besieged town;
so the devil is continually vexing such souls with his hellish
suggestions. And as the wounds of an envenomed arrow are most exquisitely
painful; so the wounds caused by the fiery darts of Satan, are far more
sharp and intolerable than the severest bodily sufferings. Wherefore we
shall here present some select heads of comfort against these secret and
internal temptations, all drawn from the Word of God. _First_, as to the
words prefixed to this chapter, it is plain that they were uttered by our
blessed Saviour, with the utmost tenderness, and most ardent compassion.
Whence we may gather, that the being afflicted with these temptations, is
no mark of God’s displeasure, much less that he designs to destroy us
thereby, and deliver us up into the hands of the enemy. On the contrary,
such a temptation is nothing but a chastising rod, whereby God intends to
humble a man, and to draw him to Himself. This appears from the example of
St. Peter, whose confidence and self-conceit opened a door to the most
grievous temptation, and to the sin which followed. And St. Paul tells us
of himself, “Lest I should be exalted (saith he) above measure through the
abundance of the revelations, there was given to me a thorn in the flesh,
the messenger of Satan to buffet me. For this thing I besought the Lord
thrice, that it might depart from me. And he said unto me, My grace is
sufficient for thee.” 2 Cor. 12:7-9. From which words we may learn three
things: 1. That St. Paul, and all others that are exercised with these
trials, are humbled thereby. 2. That all those sufferings come upon us by
the counsel of God. 3. That the utmost fury of the devil against a man who
is so tempted, cannot exclude him from God’s favor, which is expressed in
these words, “My grace is sufficient for thee.”
3. The _second_ ground of comfort is contained in these words: “Satan hath
desired you.” From these words we may learn, that though the devil is
always desirous and ready to cast his fiery darts at us, yet has he no
power without the particular leave and permission of God; who never gives
him more than a limited permission, beyond which he cannot go. To this
belongs that place of St. Paul, “God is faithful, who will not suffer you
to be tempted above that ye are able.” 1 Cor. 10:13. To which we may add
the example of Job, against whom the devil dared not attempt anything,
till he had first obtained leave of God; and even that clogged with a
limitation. See chap. 1:12.
4. The _third_ consolation arises from these words of our Lord: “I have
prayed for thee, that thy faith fail not.” In what manner, and with what
affection the blessed Jesus prayed for us to his Heavenly Father, we are
told in John (chapter 17), namely, that He would be pleased to keep his
faithful servants from the evil of the world; that he would dwell in them,
and they in him; and that of those whom he had received of his Father, he
might lose none. This prayer, were it but heartily applied to the
distressed soul, would support it with a divine courage so as to abide in
Christ by faith, not doubting but that Christ in her, by the same faith,
would conquer and triumph over all her enemies.
5. The _fourth_ comfort may be drawn from John 17:21, where our blessed
Lord prays for us, and begs of his heavenly Father, that we may abide in
Christ, and Christ in us. And St. John tells us, that “greater is he that
is in us, than he that is in the world.” 1 John 4:4. Christ dwells in
every believing soul by faith; and all the assaults of the devil cannot
dispossess this illustrious guest. And as Christ himself, in whom God
himself, that is, all “the fulness of the Godhead dwelt bodily” and
personally (Col. 2:9), was tempted by Satan, thou must not, therefore,
think that Christ is not in thee, because thou thyself art likewise
tempted. And if Christ be in thee of a truth, thou needest not fear what
the devil can do unto thee: for Christ will certainly defend the place of
his own residence, against all opposers. Moreover, thou hast within thee
the Holy Spirit, who “helpeth thine infirmities, and maketh intercession
for thee with groanings that cannot be uttered.” Rom. 8:26. Whensoever
thou findest these within thee, thou mayest assure thyself, that the Holy
Spirit dwelleth in thee, and he will not forsake thee, as our blessed Lord
assures us: “The Father shall give you another Comforter, that he may
abide with you forever.” John 14:16. Lastly, God has promised, that he
will dwell in the humble and contrite heart: “I dwell with him that is of
a contrite and humble spirit.” Isa. 57:15; 66:2. And such, undoubtedly,
are all those who are tormented with these temptations of Satan.
6. The _fifth_ ground of comfort, is contained in our Saviour’s promise:
“I have prayed for thee, that thy faith fail not.” O divine comfort! as if
our Lord had said: “Your infirmities shall never be so great, but that
there shall be some sparks of faith left. Yea, though you feel in
yourselves no comfort, and, on that account, are apt to think your faith
quite extinct, yet will I never suffer the smoking flax to be entirely
quenched.” Isa. 42:3. But, now, if you ask, How shall I know this? I
answer, 1. By the earnest longing of your soul after faith. For, to desire
and pray for faith above all other things, arises from a living spark of
remaining faith. 2. By your resistance of temptation, which is a certain
token of the presence of faith; and this resistance and opposition appear
plainly in this, that all these wicked and blasphemous thoughts arise in
your soul sorely against your will, and that you bear them with more pain,
than you would any external violence offered to your body. Now whatsoever
a man suffers of this kind against his will, is resisted by faith, and
shall never be imputed to him as sin; for nothing but a voluntary
violation of the divine law, makes a man sinful in the sight of God. If
Adam had not yielded to the suggestions of Satan, he had not had sin; but
as soon as he submitted his will to that of the tempter, he fell into the
transgression. Whence it follows, that it cannot be sin, which is not
attended with the consent of the will. A besieged city cannot hinder the
enemy from throwing fire into it, but the inhabitants must endeavor to
prevent it from spreading, and burning the town to ashes. So we cannot
avoid the fiery darts of the devil, with which he delights to afflict the
heart; but as we do not consent to them, but rather resist, they must at
last be quenched, and can do us no harm. By such tokens as these we may
discover, that our faith, however weak, is not extinct.
7. Being once assured of this, we may likewise certainly depend upon
victory; and this opens to us a _sixth_ fountain of comfort. To this,
therefore, refers that comfortable saying of our Saviour: “The prince of
this world cometh, and hath nothing in me.” John 14:30. “Be of good cheer;
I have overcome the world.” John 16:33. Whatsoever Christ did, he did for
our sakes; that he himself, with all his benefits and merits, might be
entirely ours. Since, therefore, he has conquered Satan, it follows that
he has conquered him not only for himself, but for us also: his conquest
is ours. All this was prefigured in the contest between David and Goliath.
1 Sam. 17:8, 9, 50-53. The conditions were, that if Goliath overcame
David, the people of Israel should be the servants of the Philistines; but
if David overcame Goliath, the Philistines should serve Israel. Now, even
as David’s victory was counted as the victory of all Israel, so the
victory of Christ avails as the victory of all believers. Hence St. Paul
says: “Be strong in the Lord, and in the power of his might.” Eph. 6:10.
And, “Thanks be to God, which giveth us the victory through our Lord Jesus
Christ.” 1 Cor. 15:57.
8. _Seventhly_, we ought to be comforted by the examples of the saints,
who have also been cruelly tempted. Of these our blessed Saviour speaks,
saying, “When thou art converted, strengthen thy brethren.” By these
words, our Saviour plainly sends us to be instructed by the examples of
our brethren, who have been tempted and persecuted by the devil in like
manner with us. Hence St. Peter says: “Knowing that the same afflictions
are accomplished in your brethren that are in the world.” 1 Peter 5:9.
9. _Lastly_, we ought to be comforted by the example of Jesus Christ
himself. Matt. 4:1, etc. Over him, though he was the beloved Son of God,
the devil had so much power, as to hurry him from place to place, and use
him with so much insolence, that it is wonderful the Son of God should
suffer it from that rebellious, apostate spirit. But this was the
condition of the humble Jesus, who emptied himself of all his glory and
majesty, that he might be tempted as man, and be made like unto his
brethren.
Chapter LV.
The Reasons For Which God Sometimes Delays His Comfort And Assistance.
_For the vision is yet for an appointed time, but at the end it
shall speak, and not lie; though it tarry, wait for it; because it
will surely come, it will not tarry. Behold, his soul which is
lifted up, is not upright in him: but the just shall live by his
faith._—HAB. 2:3, 4.
In these words the Holy Spirit comforts us, under the _delays_ of Divine
assistance: for so we are apt to call (1) those very methods by which God
hastens to help and save us. He has, in his unsearchable wisdom, appointed
to every man his cross in weight and measure. He delivers it out to him in
meet proportions, sending one affliction after another, till the measure
of his sufferings be accomplished; that so, by a gradual conquest, he may
at last obtain a complete victory. This dealing of God with us, we are apt
to call _his delaying_ to help us; not considering that this is the
quickest method of accomplishing the measure of our sufferings, and
completing our victory. That which to us seems to be delay, is in the
sight of God, _making haste to help us_.
2. Now he that is refractory and impatient under the cross, has no peace
in his soul. For as patience renders the soul easy and quiet, so
impatience makes it restless and uneasy. Thus our Lord tells us, “Learn of
me; for I am meek and lowly in heart; and ye shall find rest unto your
souls.” Matt. 11:29. And, whereas, the prophet adds, that “the just shall
live by his faith;” this relates to the promises of divine grace and
assistance, which we lay hold on by faith. And from this consolation the
soul derives life and joy; as Hezekiah says: “O Lord, by these things men
live, and in all these things is the life of my spirit.” Isa. 38:16. On
the other hand, unbelief produces impatience; impatience, disquiet;
disquiet, despair; and despair, everlasting death. So that we may most
truly say, that “the just lives by faith;” that is, by the grace of God,
which he patiently expects and waits for.
3. (2) Solomon tells us: “To every thing there is a season, and a time to
every purpose under heaven.” Eccles. 3:1. Whence we may learn, that
crosses and afflictions come not by chance; but that every season of
affliction is appointed to us by God. Wherefore, in our troubles let us
lift up our eyes unto Him, in whose hand are our happiness and misery, our
riches and poverty, our life and death; yea, and every moment of our
afflictions. This is illustrated in the case of Joseph, whom, for thirteen
years together, God visited with remarkable afflictions (Gen. 37:36;
41:1): “until the time that his word came: the word of the Lord tried
him,” as the Psalmist tells us. Ps. 105:19. By his example we may learn
how useful and necessary it is for us that God should sometimes delay his
help. For when he was sold, he was seventeen years old; and when, by the
hand of God he was brought out of prison, he was thirty; and the bearing
of his cross all that season, was the very thing that qualified him for
the glorious advancement that followed. In that honorable post he
continued eighty years; whence we may observe, that his thirteen years of
suffering, were recompensed with many years of glory and honor: for he
lived a hundred and ten years. Therefore let the devout Christian that
suffers imprisonment or any kind of persecution for the testimony of a
good conscience, or shame, or sickness, call to mind the wonderful
providence of God to Joseph, and satisfy himself that the all-wise God,
who has appointed his season of affliction, has likewise determined the
set time of his deliverance. For as a skilful builder knows well by what
time his laborers will have finished their task, so has God measured out
the weight and duration of every man’s cross, and appointed the season of
his deliverance. As soon as that comes, the light of divine grace will
immediately break forth, and will comfort the afflicted soul.
4. (3) As God has determined the number of our crosses; so He has been
pleased to conceal from us the time of our deliverance, satisfying us with
that declaration of our blessed Lord, “It is not for you to know the times
or the seasons, which the Father hath put in his own power.” Acts 1:7.
Agreeably to this are the words of God, who when he had threatened the
children of Israel with the Babylonish captivity, adds, “Is not this laid
up in store with me, and sealed up among my treasures?” Deut. 32:34.
Thence we may learn, with what great and unsearchable wisdom God governs
and corrects the children of men. To this also may be referred that saying
of St. Paul: “God hath made of one blood all nations of men for to dwell
on all the face of the earth, and hath determined the times before
appointed, and the bounds of their habitation.” Acts 17:26. In these words
we are instructed, that not only the period of every man’s life, but even
the place and manner of it, are appointed by God. And this general
determination of time and place, includes in it the crosses and
afflictions appointed to every person.
5. (4) And as God has appointed the period, time, and place, of the
sufferings of his servants; so has He also of the persecutions and
oppressions of the wicked. When these have for a season been breathing out
oppressions and slaughter, then that God to whom vengeance belongeth,
awaketh and riseth to judgment; according to Deut. 32:35: “To me belongeth
vengeance and recompense; their foot shall slide in due time: for the day
of their calamity is at hand, and the things that shall come upon them,
make haste.” This is abundantly confirmed by the examples of heretics and
tyrants that have most grievously persecuted the church of God; and when
the devil has raged long enough, and his time is expired, then has the
divine vengeance so confounded him and all his accomplices, that the whole
world has been amazed and astonished at the righteous judgments of God.
“Be ye also patient; stablish your hearts; for the coming of the Lord
draweth nigh. Grudge not one against another, brethren, lest ye be
condemned: behold the Judge standeth before the door.” Jas. 5:8, 9.
Chapter LVI.
Showing That In Seasons Of Trial The Consideration Of The Exalted Patience
Of Christ, And Of The Future And Eternal Glory, Will Alleviate The Burden
Of The Cross.
_Ought not Christ to have suffered these things, and to enter into
his glory?_—LUKE 24:26.
The eternal Son of God, by his most holy incarnation, took upon him all
the miseries and calamities of mankind: and this not of compulsion and
necessity, but of pure love, that by his example he might teach us
patience, and enable us to bear the cross, and overcome the calamities of
this mortal life. As he was to become man, so he willingly subjected
himself to all those miseries to which man is exposed; and as he came down
from heaven for the sake of all, so he took upon him the infirmities of
all; so that from the moment of his birth, to the hour of his death, he
was, as the prophet truly expresses it, “despised and rejected of men; a
man of sorrows, and acquainted with grief.” Isa. 53:3. There was no
calamity incident to human nature, which he did not suffer, and,
particularly, extreme poverty. He says of himself, “The foxes have holes,
and the birds of the air have nests; but the Son of man hath not where to
lay his head.” Matt. 8:20. In the discharge of his office, he underwent
the most bitter persecutions, being exposed to hatred, calumnies, and
reproaches. In his last days he submitted to the most ignominious
sufferings, so that, as the prophet expresses it, “We did esteem him
stricken, smitten of God, and afflicted.” Isa. 53:4. His transcendent love
met with the highest ingratitude, his illustrious miracles were rewarded
with revilings, and his heavenly doctrines with calumnies and lies. And
since our blessed Lord suffered all this, why shall we expect to be
exempted from sufferings and injuries?
2. Thus the blessed Jesus, by his example, has shown us the true and only
path to heaven. 1 Pet. 2:21. Let us therefore tread in his steps, and
learn to imitate him in all the different scenes of his most holy and
afflicted life. He went before, that we might in holy patience follow him.
Whence we may learn, how far they are from the true and right way, who
never regard this blessed pattern, but refuse to follow it. If men will
still walk on in darkness and shut their eyes against this light, how
great must their darkness be! The blessed Jesus himself calls to them,
saying, “I am the light of the world; he that followeth me shall not walk
in darkness, but shall have the light of life.” John 8:12.
3. All the sufferings of true Christians in this life, are not worthy to
be compared with the eternal glories reserved for them in the world to
come; for their temporal afflictions are but for a moment, but their
glorious reward shall endure forever. 2 Cor. 4:17, 18. An everlasting
possession is well worth contending for. Couldest thou but for a moment
behold what eternal glories they enjoy, who in this life were exposed to
all torments and sufferings, thou wouldest cheerfully submit to them all,
and take up thy cross with joy; thinking all things but as dross, that
thou mightest win Christ and be a partaker of his glory.
4. Lift up, therefore, the eyes of thy mind to heaven, and view, with St.
John, that vast company clothed in white garments, and following the Lamb,
concerning whom this account is given to the inquiring Evangelist: “These
are they which came out of great tribulation, and have washed their robes,
and made them white in the blood of the Lamb. Therefore are they before
the throne of God, and serve him day and night in his temple.” Rev. 7:14,
15. Such are the proper meditations for devout souls. Thus we read of
Moses, “By faith, Moses, when he was come to years, refused to be called
the son of Pharaoh’s daughter; choosing rather to suffer affliction with
the people of God, than to enjoy the pleasures of sin for a season;
esteeming the reproach of Christ greater riches than the treasures in
Egypt; for he had respect to the recompense of the reward.” Heb. 11:24-26.
5. Hence we learn that the saints in all ages have esteemed the reproach
of the cross of Christ as their greatest treasure. And we may depend upon
it, that no man can be admitted to the joys of the next world, who has not
fought manfully under the banner of the cross in this world. How can we
imagine that those blessed spirits will own us to be of their company in
heaven, if we did not bring with us the sign of the cross? They would not
know us, and we would be strangers among them. “He that overcometh,” saith
the Lord, “the same shall be clothed in white raiment; and I will not blot
out his name out of the book of life.” Rev. 3:5. And what does St. Paul
say? “I have fought a good fight, I have finished my course, I have kept
the faith: henceforth there is laid up for me a crown of righteousness,
which the Lord, the righteous Judge, shall give me at that day: and not to
me only, but unto all them also that love his appearing.” 2 Tim. 4:7, 8.
Chapter LVII.
Consolations Against The Fears Of Death.
_Christ hath abolished death, and hath brought life and
immortality to light through the gospel._—2 TIM. 1:10.
This sentence is full of divine comfort against the fears of temporal
death. For if “Christ hath abolished death,” why should we fear it? And if
“life and immortality be brought to light,” why should we not rejoice to
pass through the gates of death, to take possession of them? But since
there is no man so holy, but that at some time or other he is afraid of
death, I shall here subjoin the chief heads of consolation, which I shall
divide into two parts. The first contains those consolations which arise
from _Christ’s sufferings and death, and the fruits of them_. The second,
those that arise from the consideration of _the vanity of the world_. Each
of these parts shall comprehend seven arguments of comfort.
2. I. The first and most powerful remedy against the fear of death, is the
most holy and innocent death of Jesus Christ, by which he destroyed the
power of death. The power of death consists in the continual dread,
anxiety, terror, and trembling that arise from the thought of the severe
judgment that is to follow. With this the soul is oftentimes so afflicted,
that it is, as it were, continually dying, yet cannot die. This is the
power of death, yea, is even the second and eternal death: and this
terrible state the devil makes yet more dreadful by his suggestions. Upon
this account he is said “to have the power of death” (Heb. 2:14); that is,
to terrify and torment the conscience with hellish fears and terrors. This
was David’s case, as he complains, “My heart is sore pained within me; and
the terrors of death are fallen upon me.” Ps. 55:4. So again, “The sorrows
of death compassed me, and the floods of ungodly men made me afraid.” Ps.
18:3, 4. Now the blessed Jesus has taken away this power of death,
changing it into a calm sleep, a blessed rest of soul and body. When the
soul is at rest, the body sleeps peacefully, so that the peace of the soul
gives peace also to the body. Hence every true and faithful Christian may
be properly said not to taste of death; according to that promise of our
blessed Lord, “Verily, verily, I say unto you, If a man keep my sayings,
he shall never see death.” John 8:51.
3. The second ground of comfort is, the resurrection of our bodies. For
Christ has so far destroyed the power of death, that it not only cannot
torment our souls, but cannot even keep our bodies perpetually. As the
power of Christ’s death in us protects us from tasting the bitterness of
it; so, by the power of his resurrection, our mortal bodies shall also be
raised again to a glorious immortality.
4. For (1), the foundation of our resurrection is the resurrection of
Jesus Christ, as he himself says, “Because I live, ye shall live also.”
John 14:19. “I am the resurrection and the life; he that believeth in me,
though he were dead, yet shall he live.” John 11:25. “I know that my
Redeemer liveth, and that he shall stand at the latter day upon the earth;
and though after my skin worms destroy this body, yet in my flesh shall I
see God.” Job 19:25. “For since by man came death, by man came also the
resurrection of the dead. For as in Adam all die, even so in Christ shall
all be made alive.” 1 Cor. 15:21, 22.
5. (2) This is also founded upon God’s veracity. “Thy dead men shall
live.” Isa. 26:19. “Thus saith the Lord God unto these bones: Behold, I
will cause breath to enter into you, and ye shall live. Behold, I will
open your graves, and cause you to come up out of your graves, O my
people.” Ezek. 37:5, 12. “And many of them that sleep in the dust of the
earth shall awake, some to everlasting life, and some to shame and
everlasting contempt.” Dan. 12:2. “Verily, verily, I say unto you, The
hour is coming, and now is, when the dead shall hear the voice of the Son
of God: and they that hear shall live. The hour is coming in the which all
that are in the graves shall hear his voice, and shall come forth; they
that have done good, unto the resurrection of life; and they that have
done evil, unto the resurrection of damnation.” John 5:25, 28, 29. “And I
saw the dead, both small and great, stand before God.” Rev. 20:12.
6. (3) It is also founded upon the omnipotence and glory of Jesus Christ.
As in the resurrection of Lazarus, he was glorified, when he cried out,
“Lazarus, come forth” (John 11:43); so will he also, in the last great
day, manifest his power and glory, by showing himself to be the Lord of
the dead and living. Rom. 14:9. “I will ransom them from the power of the
grave; I will redeem them from death; O death, I will be thy plagues; O
grave, I will be thy destruction.” Hosea 13:14.
7. (4) The divine justice is also engaged for the confirmation of this
truth. As it has received fulfilment in that sentence, “Thou shalt surely
die” (Gen. 2:17); so also must it be fulfilled in our resurrection after a
complete satisfaction for sin. For when sin itself is at an end, the wages
of sin ought to have an end likewise. This is strictly agreeable to the
justice of God.
8. (5) This is also further confirmed to us by the examples of those who
have been already raised from death unto life. Such was the case of the
widow’s son (1 Kings 17:22); the Shunammite’s son (2 Kings 4:35-37); the
dead body that was raised by touching the bones of Elisha (2 Kings 13:21);
the daughter of Jairus (Matt. 9:25); the widow’s son at Nain (Luke 7:15);
Lazarus (John 11:43); and Tabitha (Acts 9:41).
9. (6) Christ hath redeemed both soul and body to everlasting life.
10. (7) The beautiful parables derived from nature, as the grain of wheat,
in John 12:24, claim attention. The apostle says: “Thou fool, that which
thou sowest is not quickened except it die,” etc. 1 Cor. 15:36, etc. Upon
this account, burying-places are, in the German tongue, called _God’s
fields_ (_Gottesacker_).
11. A third comfort against the fears of death is, the fruit of Christ’s
resurrection; that is, that eternal, incorruptible, and immortal state
purchased for us by Jesus Christ. For as by the transgression of the first
Adam, all his posterity were made subject to death; so by the obedience of
the second, all are restored to life and immortality. Upon which account
it is said, “Behold, I make all things new.” Rev. 21:5. This renovation
consists in an entire freedom from sin, misery, and death, and is a state
of righteousness, joy, and eternal life. For this cause it is also called
Paradise: “In thy presence is fulness of joy; at thy right hand there are
pleasures for evermore.” Ps. 16:11. If it be Paradise, it follows, that no
grief, pain, sorrow, or sighing: no hunger, thirst, cold, heat, or any
other evil, can enter there. These all belong to this transitory life, but
that eternal life is “an inheritance incorruptible, and undefiled, and
that fadeth not away;” as we are told by St. Peter. (1 Peter 1:4.) This
is, indeed, the glorious fruit of Christ’s resurrection: for by Christ all
things are renewed and restored; corruption is changed into incorruption;
that which was transitory, into that which is eternal; our filthiness,
into spotless purity; our grief, into joy; our sorrows, into triumphs; our
sins, into righteousness; the divine anger into mercy; the curse into
blessings; our poverty into riches; our diseases into health; our contempt
into honor; our reproach into glory; our disquiet into everlasting rest;
our miseries into pleasures; our death into life. Now death is the
entrance into this blessed state: so that temporal death is the gate to
everlasting life, and all these joys.
12. The fourth consolation against the fear of death, is prayer. So we
read of the Son of God, that “being in an agony, he prayed more
earnestly.” Luke 22:44. And “in the days of his flesh, he offered up
prayers and supplications, with strong crying and tears, unto him that was
able to save him from death, and was heard in that he feared.” Heb. 5:7.
Indeed, the prayers of dying people are strong and earnest; they proceed
from the bottom of the heart, ascend through the clouds, and reach the
ears of the Almighty. “The Lord is nigh unto all them that call upon him,
to all that call upon him in truth.” Ps. 145:18. “I will be with him in
trouble; I will deliver him, and honor him.” Ps. 91:15. “Fear thou not,
for I am with thee; I will strengthen thee; yea, I will help thee; yea, I
will uphold thee with the right hand of my righteousness.” Isa. 41:10.
13. The fifth consolation is, the glorification of our bodies. “Our
conversation is in heaven; from whence also we look for the Saviour, the
Lord Jesus Christ; who shall change our vile body, that it may be
fashioned like unto his glorious body, according to the working, whereby
he is able to subdue all things unto himself.” Phil. 3:20, 21. What
greater glory can we conceive, than that our bodies shall be, like the
glorified body of Jesus Christ? He showed us his glorified body upon Mount
Tabor (Matt. 17:2; Mark 9:2, 3), that he might inflame us with a desire of
the same glory. Oh! what a glorious temple of God shall our body then be!
Of this, the royal and priestly garments under the law, were but a faint
shadow and resemblance.
14. The sixth is, the presence of the holy angels, who carry our departing
souls into Abraham’s bosom. Our soul enters into the regions of eternal
glory, and joins the society of blessed spirits. This is what is meant by
“Abraham’s bosom.” Luke 16:22. That rest of the soul consists entirely in
a freedom from the fears and terrors of death. So “Return unto thy rest, O
my soul. For the Lord hath dealt bountifully with thee: for thou hast
delivered my soul from death, mine eyes from tears, and my feet from
falling. I will walk before the Lord in the land of the living.” Ps.
116:7-9. For then the soul, being delivered from the yoke of the flesh,
will rejoice like a prisoner rescued from long captivity.
15. The seventh comfort is, the eternal duration of our future glory.
“They shall hunger no more, neither thirst any more; neither shall the sun
light on them, or any heat. For the Lamb which is in the midst of the
throne shall feed them, and shall lead them unto living fountains of
waters; and God shall wipe away all tears from their eyes.” Rev. 7:16, 17.
“My people shall dwell in a peaceable habitation, and in sure dwellings,
and in quiet resting-places.” Isa. 32:18. And “I will extend peace to her
like a river. And as one whom his mother comforteth, so will I comfort
you.” Isa. 66:12, 13. “My servants shall eat, and drink, and rejoice.”
Isa. 65:13. Such eating and drinking, are to be understood of their
exalted pleasure, arising from their vision of God, “Now we see through a
glass darkly; but then face to face.” 1 Cor. 13:12. “We shall see him as
he is.” 1 John 3:2. “As for me, I will behold thy face in righteousness: I
shall be satisfied, when I awake, with thy likeness.” Ps. 17:15. O happy
day, when we shall see God face to face! How ardently did holy David long
for it, saying, “When shall I come and appear before God?” Ps. 42:2.
16. In short, the joy of eternal life will consist: 1. In the beatific
vision of the face of God. 2. In the presence of Christ our Redeemer, in
all his glory and majesty: “Father, I will that they also whom thou hast
given me, be with me where I am; that they may behold my glory which thou
hast given me.” John 17:24. 3. In the most exalted enjoyments of all the
gifts, graces, and pleasures of the Holy Ghost, “the fountain of life.”
Ps. 36:9. 4. In the society of all the Elect, Patriarchs, Prophets,
Apostles, and Martyrs. “And the ransomed of the Lord shall return, and
come to Zion with songs, and everlasting joy upon their heads; they shall
obtain joy and gladness, and sorrow and sighing shall flee away.” Isa.
35:10.
17. II. Thus much for those consolations that arise from the nature,
offices, and promises of the blessed Jesus. I come now to consider those
that may be drawn from the consideration of the vanity of the world. Of
these there are also seven.
18. First, this life, how great and glorious soever it may appear to some,
is made up of misery and sorrow. 1 Cor. 15:31. Every day steals away a
part of our life, and as our years increase, our life decreases; so that
every moment of our time is divided betwixt life and death. How many and
various diseases are there, which, like slow poisons, waste and consume
our bodies! How are we tormented with sorrow, broken with labors, and
distracted with care! So that the wise man truly pronounced that “the day
of death is better than the day of one’s birth.” Eccles. 7:1. “Is there
not an appointed time to man upon earth? Are not his days also like the
days of a hireling? As a servant earnestly desireth the shadow, and as a
hireling looketh for the reward of his work: so am I made to possess
months of vanity, and wearisome nights are appointed to me.” Job 7:1-3.
“Man that is born of a woman, is of few days and full of trouble.” Job
14:1. But a holy and happy death puts an end to all these miseries.
19. Secondly, we are exposed to many and very grievous sins, from which
nothing can deliver us but a happy death. Thus St. Paul complains, “I see
another law in my members, warring against the law of my mind, and
bringing me into captivity to the law of sin which is in my members. O
wretched man that I am! who shall deliver me from the body of this death?”
Rom. 7:23, 24. What is life but a continued course of sin? So that it was
a prayer of one of the ancients, “Lord, let me die, that I may cease from
sin.” And if the whole creation is travailing in pain, and waiting to be
delivered from the bondage of corruption, into the glorious liberty of the
children of God (Rom. 8:21, 22), how much more ought we to sigh after it?
How full the world is of offences and stumbling-blocks, which we are
continually obliged to see and suffer, whether we will or not! And these
offences will so increase in the last days, that the souls of the
righteous shall be vexed like righteous Lot’s in Sodom. 2 Pet. 2:8. “I
returned, and considered all the oppressions that are done under the sun;
and behold, the tears of such as were oppressed, and they had no
comforter; and on the side of their oppressors there was power; but they
had no comforter. Wherefore, I praised the dead which are already dead,
more than the living which are yet alive.” Eccles. 4:1, 2. How many
pestilent errors in matters of faith; how many heresies, superstitions,
false prophets and false Christs there are, so that, if it were possible,
even the elect might be deceived! Matt. 24:24. Upon this account God takes
his faithful people out of all these dangers and troubles. How many
dreadful mischiefs, and mournful events, how many wars, butcheries,
plagues, and famines occur! Such, and so great, are they, that indeed no
Christian would wish to see or endure them.
20. Thirdly, all must die without distinction. “Death hath passed upon all
men, for that all have sinned.” Rom. 5:12. Since so many holy and
excellent men, so many Patriarchs, Prophets, and so many other righteous
men are dead, who would not willingly follow them? “Take away my life, for
I am not better than my fathers” (1 Kings 19:4), said the prophet Elijah.
“It is appointed unto men once to die, but after this the judgment.” Heb.
9:27. “All flesh is grass, and all the goodliness thereof is as the flower
of the field. The grass withereth, the flower fadeth; because the spirit
of the Lord bloweth upon it.” Isa. 40:6, 7. “I am a stranger with thee,
and a sojourner, as all my fathers were.” Ps. 39:12.
21. Fourthly, no man dies by chance; but God is the Lord of life, and he
has appointed the bounds of its duration. “His days are determined, the
number of his months are with thee.” Job 14:5. “Thou turnest man to
destruction; and sayest, Return, ye children of men.” Ps. 90:3. “In thy
book all my members were written.” Ps. 139:16. “The very hairs of your
head are all numbered.” Matt. 10:30. “God is thy life, and the length of
thy days.” Deut. 30:20.
22. Fifthly, “To die is gain.” Phil. 1:21. We gain more than we lose by
dying; righteousness, instead of sin; glory, for misery; heavenly riches,
for earthly; instead of the short-lived friendships and relations of this
world, we gain an eternal fellowship and union with the saints in heaven;
instead of this mortal, diseased, and frail body, we gain a heavenly and
glorious one; we change banishment for our own country; misery, for peace;
and this world for heaven. In short, what is there in this world, that we
cannot have infinitely better in the next? If thou seekest riches, honors,
or glory; with friends, pleasures, peace, or enjoyments, all these thou
shalt enjoy in a far higher degree in the next world.
23. Sixthly, Man would be the most miserable creature in the world, if he
were obliged to abide in it forever. “If in this life only,” saith St.
Paul, “we have hope in Christ, we are of all men most miserable.” 1 Cor.
15:19. It follows, therefore, that we are designed for a better world. So
that, in truth, it is a very affecting instance of divine mercy to take us
out of this valley of tears, and translate us to a better place. “The
righteous is taken away from the evil to come. He shall enter into peace;
they shall rest in their beds, each one walking in his uprightness.” Isa.
57:1, 2. “Blessed are the dead which die in the Lord; yea, saith the
Spirit, that they may rest from their labors.” Rev. 14:13.
24. Seventhly, since we cannot with these bodily and sinful eyes behold
the glory of God, nor enter with these mortal bodies into the “new heavens
and new earth, wherein dwelleth righteousness” (2 Peter 3:13); let us
cheerfully put off this earthly tabernacle, that we may be clothed with a
heavenly and spiritual body. 1 Cor. 15:44. “Flesh and blood cannot inherit
the kingdom of God; neither doth corruption inherit incorruption.” 1 Cor.
15:50. Great, therefore, is the mercy of God, who exchanges these filthy
rags for a shining garment, in which we may celebrate the eternal
marriage; a beautiful, festive garment, fit to be worn in the everlasting
rest; a priestly robe, with which we may enter into the very holy of
holies.
Conclusion Of The Second Book.
At the close of this Book, I desire to submit one or two points to the
consideration of the Christian reader.
In writing these Books I have had no other object in view than that, in
connection with our pure religion and confession of faith, as set forth in
the Church of the Augsburg Confession, and repeated in the Formula of
Concord (which I publicly and sincerely adopt, and in accordance with
which I desire these writings of mine to be understood), purity and
holiness of the life might be promoted. For purity of doctrine is of no
benefit, when it is not adorned by a holy life. We ought to guard the
purity of doctrine with watchful eyes, but sustain holiness of life with
even greater earnestness. Of what advantage are great skill and learning
without godliness? It is much better, in the eyes of God, to train up a
devout man, than to make a learned man of him. There are many who teach
the _doctrine_ of Christ with great zeal, but there are few who in their
practice conform to his _life_. As to this point the Christian reader is
referred to the Preface of the First Book, and to the Conclusion of the
Fourth Book.
2. If any one should allege that I have treated too diffusely of the
doctrine of Christian faith, I beg to give the following answer: Our evil
life is also very extensive—the evils under which we labor are very
serious—our redemption is a great work—and our crosses are manifold. But
let any one who desires greater brevity, read the several chapters in the
First, Second, and Third Books, which treat of Repentance, Faith, Love,
Humility, Meekness, Patience, and the Cross, and he will find the whole
Christian life described without prolixity. Nevertheless, if thou wilt
read the whole work, thou wilt be abundantly rewarded for the time and
labor which thou hast thus expended.
BOOK III.
Preface To The Third Book.
As there are different degrees of age and maturity in the natural life; so
are there also in the spiritual. This life has its first foundation in
sincere repentance, by which a man sets himself heartily to amend his
life. This is succeeded by an increase of light, when by contemplation,
prayer, and bearing the cross, a man is daily improving in grace, and
growing up to perfection. The last and most perfect state is that which
consists in firm union, which is founded in, and cemented by, pure love.
This is the state which St. Paul calls the “perfect man,” and “the measure
of the stature of the fulness of Christ.” Eph. 4:13.
2. To explain these three different states, is the design of these three
books; so that I think that (with my Book of Prayer), the whole body of
Christianity is contained and explained in them, as far as is essentially
necessary; though, perhaps, not so perfectly as might be wished. As for
the Fourth Book, I thought fit to add it to the rest, to show how
harmoniously the Holy Scriptures, Jesus Christ, human nature, and the
whole creation agree together; and how all things centre in the one
Eternal, which is God!
3. That the reader may not mistake the design of this Third Book, I would
remark that it proposes to instruct him how to seek and find the kingdom
of heaven within himself (Luke 17:21); and that, in order to this, he must
devote and consecrate his whole heart and soul to God; that is, not only
his understanding, but his will and affections also. It is a notion too
prevalent at this day, that men are very good Christians, if by reading or
discourse they have attained to some kind of intellectual knowledge of
Jesus Christ. This is that which generally passes under the name of
Divinity, which the generality take to be nothing but a science, or a set
of doctrines or opinions to be learned only in theory, not regarding the
other most noble powers of the soul, namely, the will and the affections.
But _all_ these must be consecrated to God in Christ; and when thou hast
done this, thou mayest assure thyself that thou art entirely dedicated to
him. For there is a wide difference betwixt the understanding by which we
know, and the will or affections by which we love the Lord Jesus. Our love
may be perfect, though our knowledge be not so. To know Christ with our
understanding, and yet not to love him, is nothing worth; on the other
hand, it is infinitely better to love him, than merely to be able to
dispute and discourse about him. Eph. 3:19. Let us learn, therefore, so to
seek Christ with our understanding, that we may also love him with the
entire strength of our will. By this we may be assured that we know him
truly, if our knowledge be productive of love. Otherwise, we may be said,
indeed, to find him and know him, but it will be to our condemnation. So
our blessed Lord tells us, “Not every one that saith unto me, Lord, Lord,
shall enter into the kingdom of heaven.” Matt. 7:21. Moreover, there are
two ways of obtaining wisdom and knowledge. The one consists in reading
and discussion; the other in prayer and charity. The one makes us learned,
the other holy. And between these there is a great difference. If men be
learned, and not lovers of God, they breathe nothing but pride and
arrogance; but if holy, they are humble, and think meanly of themselves.
If thou take the first method, thou wilt never find thy internal treasure;
if thou take the latter, thou canst not be disappointed. Such is the
argument of the Third Book.
4. And now, how glorious, how noble, and happy a thing is it, that our
chief and most valuable treasure, that is, the kingdom of God, is not to
be sought _without_, but to be found _within_ us, that we continually
carry it about with us, hidden from the world, and that neither the world
nor the devil can rob us of it; and that this is not to be obtained by
profound learning, skill in languages, or variety of books, but by a
devout and humble spirit. Here then let us exercise our greatest care and
diligence, and turn our thoughts inward to that hidden, celestial, and
eternal good, that divine, that incomparable treasure. Why do we spend our
time and pains in the pursuit of external comforts, whilst so great a
treasure as the kingdom of God, with all its blessings, lies within us?
For in our heart and soul is the true school of the Holy Spirit, the true
habitation of the Holy Trinity, the very temple of God (1 Cor. 6:19), the
true house of prayer, wherein he desires to be worshipped “in spirit and
in truth.” John 4:23, 24. For though God by his universal presence is in
all things, though not included in them (Isa. 66:1), but after an
incomprehensible manner filling heaven and earth; yet in a particular and
proper sense, he dwells in the soul of the enlightened Christian, taking
up his seat and habitation there, as it were in his own image and
similitude. Here he operates in a way suitable to himself, answering and
aiding every groan and sigh of the devout soul. For how is it possible
that He should deny anything to him with whom, and in whom he lives? In a
word, there is nothing more pleasant and agreeable to divine love, than to
communicate itself to all that unfeignedly seek it.
5. In order to this, however, the soul must be at rest, which it never can
be till disengaged from the world. This even some heathens were sensible
of, and accordingly one of them tells us, “that the soul is incapable of
wisdom till it is composed and at rest.” There is a fine passage in St.
Cyprian to this purpose. “This,” says he, “is the true rest and security
of the soul, when the man, being delivered from the storms and tempests of
the world, raises his heart and eyes unto God, and endeavors to be like
him. By this he comes to understand, that all which the world calls
beautiful and valuable, is truly hidden in his own soul, so that he
neither expects nor desires anything from without. O celestial treasure,
to be delivered from the chains and fetters of this world! O chief and
boundless good, not to be obtained by any labor of ours, nor by our
interest with the great men of this world; in short, not to be gained by
our industry and study; but solely and entirely, by the grace and favor of
God. For as the light of the sun proceeds from itself, the day breaks from
itself, the fountain flows from itself, the rain falls from itself, and
waters the earth; so the Holy Spirit descends freely into that soul, which
has raised itself from the world unto God.”
6. These words of St. Cyprian express a great truth, and are a sort of
epitome of this Book. In a word, this turning inwards of the soul, very
often gives us a view of the inward treasure of our souls, though but for
a moment. And one such moment is better than heaven and earth, and all the
creatures. Hence St. Bernard truly observed, “that he who has once learned
to descend into himself, to seek the face of God, and taste the sweetness
of his presence in the inmost recesses of the heart, will think it more
tolerable to suffer even the pains of hell for a season, than, after
having tasted the sweetness of this divine exercise, to return again to
the pleasures, or rather, to the lusts and wearisome gratifications of the
world and the flesh, arising from the insatiable cravings of the inferior
appetites.” In short, such a soul not only feels the highest happiness, by
finding in itself the presence of God; but also the deepest misery, in
being deprived of it. By this the true Christian is fully instructed, that
by dying to the world, he lives in God, as the fountain of life; and, on
the other hand, that the more he lives to the world, the more he dies unto
God: that the soul which is dead to the world, truly lives unto God, and
is his joy, or, as the Song of Solomon expresses it, is better than the
taste of wine, or the smell of all spices (Cant. 4:10); while on the other
hand, the hearts of worldly men are but sour grapes, as the grapes of
Sodom, which are as gall, and their clusters are bitter. Deut. 32:32. The
soul that is dead to the world, may be discovered by these tokens. It
resigns its own will to the will of God in all things; it suppresses
self-love; it mortifies the desires of the flesh; it avoids worldly
pleasures; it esteems itself as the meanest of all, and is not apt to
judge or censure a neighbor. Such a one refers all his injuries and wrongs
to the God of righteousness, to whom vengeance belongeth; he is not puffed
up with the applause of men, nor grieved by their revilings; in a word, he
bears everything with patience and without repining. A noble instance of
this resigned temper we have in king David (2 Sam. 23:15-17), when he
poured out before the Lord the water of the well of Bethlehem, after which
he had so earnestly longed, and which three mighty men of his host had
brought for him at the hazard of their lives. This was an action of great
self-denial; for he would not gratify his desires by tasting that for
which three men had ventured their lives.
7. Herein consists the true perfection of the Christian life. For
perfection is not, as some suppose, a sublime, spiritual kind of relish
for heavenly enjoyments; but it is the denying our own will, the contempt
of the pleasures and profits of this life, the acknowledging our own
vileness, constant resignation to the will of God, and unwearied love and
unfeigned compassion for our neighbor. In a word, it is that degree of
love, which, allowing for human infirmities, thinks of nothing, seeks
nothing, desires nothing but God. This is that true Christian virtue, true
liberty, and true peace, which consists in overcoming the flesh and
fleshly desires, as will appear in this Third Book, and as thou wilt learn
from thine own experience, if thou wilt apply the truth. For which great
end, I pray that divine grace may descend both upon the reader and writer,
that it may please God to begin, strengthen, and perfect his good work in
us, to the praise and glory of himself. Amen.
Chapter I.
Of The Great Internal Treasure Of An Enlightened Believer.
_Know ye not that your body is the temple of the Holy Ghost which
is in you, which ye have of God?_ 1 COR. 6:19.
That the hearts of believers are the habitation of the Holy Trinity, is
largely attested in Scripture, as Lev. 26:11; Isa. 44:3; 57:15; Joel 2:27;
John 14:23; 17:23; Rom. 8:9-11; 1 Cor. 2:11, 12; 3:16; 6:19; 2 Cor. 6:16;
Gal. 2:20; Ephes. 3:17; 4:24; Col. 3:10; 1 John 4:13. But who is there
among Christians that understands, values, or inquires after this immense
and hidden treasure? I thought it desirable, therefore, to explain at
large the spiritual and heavenly dignity of the true Christian, and to
show every one how to seek and find this sublime treasure in himself. The
foundation of this doctrine has been already laid down in Book I, proving
how the Word of God, through faith, exerts its power in the heart of man.
And in Book II, it has been shown how God discovers himself to the devout
soul, as the highest love, goodness, beauty, holiness, and wisdom.
2. But as this high treasure cannot be worthily perceived or understood,
except in the still and quiet sabbath of the soul, in which the Holy
Spirit teaches us inwardly by meditation on the Word, in which he
enlightens us, and “searcheth all things, yea, the deep things of God” (1
Cor. 2:10); upon this account, we must first of all learn, how to bring
the soul to that quiet state of internal rest. Something has been said by
way of foundation upon this head, in the chapters treating of Prayer,
inserted in Book II; which comes now more fully and perfectly to be
handled in this Third Book: namely, how this hidden treasure, this pearl
in the field of our hearts (Matt. 13:44, 45), is to be sought for by
entering into ourselves, or rather into God. And this is the inward
sabbath of a heart cleansed and purified by faith (Acts 15:9), and
enlightened by the Holy Ghost. From this treasure of the Spirit and
kingdom of God, hidden in the believing soul, sprang the wisdom of all the
enlightened, Patriarchs, Prophets, Apostles, and other men of God that
have ever existed. This pearl, then, is worth looking after, this field is
worth tilling, and this gift of the Spirit and divine grace must be
stirred up in us; even as a spark of fire, which by continual application
of breath, is blown up into a bright flame. 2 Tim. 1:6.
3. But that thou mayest more fully and distinctly apprehend in the
commencement of this Third Book, which relates entirely to the inward man,
how the children of God are to be drawn from the exterior to the interior
man, or the ground of the heart; that they may search, know, purify, and
change it, and keep their spiritual eyes fixed upon God, and his kingdom
in the inmost recesses of the soul; that the reader, I say, may more fully
understand this, I shall first of all more generally in this chapter, and
then more particularly, touch upon and explain the several heads of this
doctrine, referring occasionally to the Theology of Dr. John Tauler, and
quoting him as often as possible in his own words. And here I may remark,
that as the Holy Scripture, great and sacred as it is, regards the heart
of man; so likewise, the whole divinity of Tauler aims at the inward man,
the ground of the heart, and deepest recesses of the soul. Hence it is,
that he again and again inculcates, “that God and the kingdom of God, are
purely to be enjoyed, sought for, and found in the ground of the heart:”
that is, whatsoever the Holy Scripture and its true interpretation,
discover outwardly, all that ought to be really, spiritually, and truly
felt and experienced in the ground of the soul. This cannot be without a
frequent entering into the centre of the heart; so that the more deeply a
man retires from the world, so much the more closely he is united to God;
and the oftener the devout Christian practises this exercise, the more
clearly will the kingdom of God, and this hidden treasure, be manifested
in his soul. He that does not perceive in himself these fruits of the
Spirit, or the new man, will never be one jot more acceptable in the sight
of God for all his great knowledge and science; but shall be reckoned
among those of whom Christ says, that they shall say in the last day,
“Lord, Lord, have we not prophesied in thy name?” Matt. 7:21. For it is
not the external appearance, but the internal reality, that will avail in
the sight of God; not that which consists in the letter, but that which
flows from the Spirit, and consists in the Spirit. This is the true ground
of the distinction mentioned in the Preface, betwixt one taught by the
world, and him that is taught of God; that is, betwixt a _learned_ man,
and a _holy_ man. The learned man is instructed outwardly by the letter;
but the holy man by God, inwardly by the Holy Ghost, by the “anointing”
which teacheth all things. 1 John 2:27. The wisdom of the learned consists
in words; the wisdom of the holy man, in power. For “the kingdom of God is
not in words, but in power.” 1 Cor. 4:20.
4. But as a general account of this will not be sufficient for the simple
and unlearned, to bring them to this fundamental knowledge of themselves,
I shall therefore descend to a more particular explication, asking them,
at the same time, to attend to the “Five Parts” of their Catechism, and to
understand how these are not to remain _without_ them, but must be
_within_ them. First, therefore, thou believest that God delivered his law
upon Mount Sinai, written upon two tables of stone; and that this law is
the will of God, which thou art obliged to obey. You do well to believe
this. But this faith profiteth not, unless God himself write his law in
your heart (Jer. 31:33), and accomplish his will in you. Now this can
never be effected, unless, having now become a Christian, you dedicate
your whole heart to God, and offer up your will to him, that His will may
be fulfilled in you. The royal prophet David, who well knew the dignity
and necessity of this divine operation, employs especially the whole 119th
Psalm in earnest prayers to God, that he would vouchsafe to guide and
govern him according to his law and testimonies, that so this heavenly
work might not by any means be hindered in him. Further, you believe that
Christ is your righteousness, your life and salvation. 1 Cor. 1:30. You do
well to believe this, “for other foundation can no man lay than that is
laid, which is Jesus Christ” (1 Cor. 3:11): “Neither is there salvation in
any other; for there is none other name under heaven given among men,
whereby we must be saved.” Acts 4:12. Yet, remember that you must have
Christ within you; that is, you must lay hold on him inwardly by faith,
and make him, both as to his Person and office, your own. For if Christ be
thine, it follows that all things which are God’s are also yours; and that
if he had ten thousand worlds and kingdoms full of righteousness and
blessedness, yet by faith all are thine. For the righteousness of Christ
is greater than all these. So in like manner, though the guilt of ten
thousand worlds lay upon thee, yet should it not be able to hurt thee.
This then is the treasure which thou must have within thee, as our Lord
tells us, “The kingdom of God is within you” (Luke 17:21): that is,
“righteousness, and peace, and joy in the Holy Ghost.” Rom. 14:17.—Thou
believest that Christ is the eternal Word of the Father; that he is the
true life and light of man. John 1:4. Thou believest aright. But then,
thou must take care, that this Word speak in thee, that this light shine
in thee, that this life live in thee. For unless thou hast this inward
treasure in thy soul, and art united to Christ by a living faith,
everything else shall avail thee nothing. Again, thou thinkest thyself
obliged by duty and interest, to pray to God, to give him thanks, and to
praise his name (Psalm 92:1, 2), and in this thou judgest right. But take
care that Christ himself pray within thee, and the Holy Spirit groan
within thee (Rom. 8:26); for as he is “the Spirit of grace and of
supplications” (Zech. 12:10), so, in order to make thy prayers effectual,
it is necessary that he also pray in thy heart, the temple of spirit and
truth. John 4:23. If this be not done, thy prayers are all of little
avail.—Thou believest that in Baptism thou receivest remission of sins,
the new birth, and adoption as a child of God. Thou believest aright. But
unless thou find in thyself the fruit of baptism, the new birth, the
unction of the Spirit, and divine illumination, thy baptism shall avail
thee nothing.—Thou believest, according to the words of St. Matthew (Matt.
26:26), that in the external Sacrament of the Lord’s Supper, thou
receivest the true, essential body and the blood of Christ. Thou believest
aright. But if thou dost not also eat it inwardly and spiritually, thou
wilt not only lose all the benefits of that institution, but dost also eat
and drink condemnation to thyself. 1 Cor. 11:29.—Thou believest that
Christ was the true Lamb of God offered for us upon the cross. John 1:29.
Yet consider: What good can this do thee, unless the same Lamb of God
become the daily food and nourishment of thy inward man? 1 Cor. 5:7. It
appears, therefore, that thy treasure ought to be _within_ thee, and that
unless thou seek it there, thou shalt never find it.
Chapter II.
True Faith, And Converse With The Soul, The Only Means Of Attaining To
This Inward Treasure.
_Bring it again to mind, O ye transgressors._—ISA. 46:8
The true way of attaining this divine inward treasure is, by a true and
living faith. Though we have already in Books I and II treated largely of
faith, with all its powers and properties, how it cleaves unto Christ,
rests and depends upon him; yet we must here return to it, and show of
what use and advantage it is, in the matter before us. The property of a
true and living faith is, to cleave unto God with our whole heart; to put
our whole trust in him; to depend upon him; to dedicate and resign
ourselves entirely to his mercy and goodness; to be united to God; and to
enjoy him in the internal rest of the soul. True faith prefers nothing to
God; it makes him the true object of all its desires, by unfeigned
abstraction from all earthly comforts. In a word, it places its chief,
eternal, infinite, and perfect good in Him alone, who is the true fountain
of all good, whether in heaven or earth, in time or eternity, and all
through Jesus Christ, who is “the author and finisher of our faith.” Heb.
12:2. This is that faith which leads us to our inward treasure, which is
our chief good. Of this the Psalmist was an instance: he was full of this
faith: “Whom,” says he, “have I in heaven but thee? and there is none upon
earth that I desire besides thee.” Ps. 73:25. Such was the faith of Mary,
the sister of Lazarus, when she sat at Jesus’ feet, and heard his word
with eagerness. Luke 10:39. For faith, as has been observed, brings the
soul into the true sabbath of the heart, into a state of divine quiet and
heavenly rest, in which God delights to manifest himself. Therefore the
Lord said to Martha: “Martha, Martha, thou art careful and troubled about
many things: but one thing is needful: and Mary hath chosen that good
part, which shall not be taken away from her.” Luke 10:41, 42. What is
“that good part” but God in Jesus Christ? For by this faith which opens
the heart, in order to receive God alone is that better part chosen. By
this faith it is, that the ever-blessed Trinity enters into the heart, and
takes possession of it. Eph. 3:17; John 14:23. This is “that good part”
which we ought all to choose; namely, eternal life and blessedness.
2. In this one article is contained the whole sum of the Christian
religion; it is the fountain of charity and of all virtues. For faith
produceth love; love produceth hope; hope, patience; patience worketh
meekness; meekness, humility; humility produceth the fear of God; and the
fear of God teacheth us to pray to him, to “crucify the flesh” (Gal.
5:24), to deny ourselves, to hate our own life, and to despise the world.
Matt. 16:24. Upon this account St. John calls faith, “the victory that
overcometh the world.” 1 John 5:4. This was that one thing to which our
Lord directed the attention of the rich young man in the Gospel (Luke
18:18), when he asked him, saying, “Good Master, what shall I do to
inherit eternal life?” When he had commanded him to keep the commandments
of God, he answered, “All these have I kept from my youth up.” Jesus,
hearing him, said, “Yet lackest thou one thing; sell all that thou hast,
and distribute unto the poor, and thou shalt have treasure in heaven; and
come follow me.” In these words the Lord directs him to choose that one
thing, that better part, by faith; and, by forsaking himself and his
worldly possessions, to turn to God, the true fountain and centre of his
being and happiness. From this one thing proceeds the whole Christian
life, and all the commandments, as a stream from its fountain, not by
compulsion or law, but from love and freedom of the spirit. “For it is God
which worketh in us both to will and to do of his good pleasure” (Phil.
2:13); neither will he own anything in us as his, which he himself has not
wrought. Here, then, is no need of laws, no need of commands or
prohibitions. For faith, by its free motion and spirit, does everything in
us which is necessary to be done: that is, it surrenders itself freely and
entirely to God, and to the operations of his grace. And this is what the
prophet Isaiah means, when he invites us to come unto God, to “buy wine
and milk without money and without price.” Isa. 55:1.
3. Faith, then, is the means of attaining to this inward treasure, whilst
it keeps a sabbath of rest unto God in every soul that is collected into
itself. For as the motion of the heavens is therefore the most perfect,
because it terminates in itself, and returns to its beginning; so the life
of man may then be accounted most excellent and perfect when it returns to
its original, which is God. And this a man does, when he enters deeply
into himself, having collected all the powers of his understanding, will,
and memory, and emptied them of the world, and all the lusts of the flesh;
offering up his soul, with all its affections, to God, by the Holy Ghost,
and celebrating an eternal sabbath in his presence. Then God begins to
operate in him. He waits for such a frame of spirit, and rejoices to
finish his work within us. For so great is the love of God towards us, so
ardent is his affection, that it is as if his divinity itself could not
consist without us; as if he should himself cease to be, unless he could
discover the abyss of his divinity in us, and transfuse the overflowing
fulness of his essence into us. So that the most acceptable service a man
can do unto God, is to keep his heart so quiet and still that God may rest
and manifest himself in it. All that God requires, in order to accomplish
this work in us, is an humble and quiet spirit. Whenever he finds such a
habitation, he dwells there with a high manifestation of his wisdom and
power. The eternal wisdom of God cannot unite with the wisdom of man; but
when the human soul is entirely submitted to God, then God entirely rests
in her. But if thou wilt engage thy will, thy understanding, memory, and
affections in the service of thy own mind, then they are no longer proper
instruments for the work of God. For in every union of two beings as one,
the one must of necessity be active and the other passive. But God is an
infinite and eternally active power, an essential pure motion; perpetually
operating in thee, unless hindered by thee. This may be illustrated by the
following similitude: as the eye cannot fix upon any object, nor receive
any impressions from it, unless it be free from all other images (for
otherwise one will hinder the other); so the soul, with all her powers,
understanding, will, and memory, can receive no impressions or influences
from God, if it be not empty of, and disengaged from, the world. The ear
cannot receive or enjoy the sweetest music, whilst employed and filled
with other sounds: so neither can the soul receive the divine sweetness
whilst it listens to the voice of the world. The more, therefore, a soul
withdraws itself from the world, the nearer it approaches to God. The more
it renounces the pleasures of the flesh, the nearer it comes to the
participation of “the divine nature.” 2 Pet. 1:4.
4. Nature cannot admit a vacuum. So if a man will empty himself of the
love of the world and himself, with all his passions and affections for
worldly things, God will infallibly fill his soul with divine grace, love,
wisdom, and knowledge. But if thou art full of worldly things, thou canst
not at the same time be full of heavenly things. When Abraham, at the
command of God, went from his own country and kindred, then was he
enlightened from above. Gen. 12:1; 13:1. Our carnal affections, self-love,
self-will, and self-conceit, with all our inclinations to the profits and
pleasures of the world, are to us as so many near friends and relations;
and it is hard to flesh and blood to part with them. But how hard soever
it be, this is the first step that conducts to this hidden treasure, this
pearl of great price; of which our Lord says, that the merchant having
“found one pearl of great price, went and sold all that he had, and bought
it.” Matt. 13:46. This is what the Lord says: “Verily, I say unto you,
There is no man that hath left house, or brethren, or sisters, or father,
or mother, or wife, or children, or lands, for my sake, but shall receive
a hundredfold, and eternal life.” Mark 10:29, 30. What are our brethren
and sisters but our carnal lusts and corrupt inclinations, of which we
must be emptied, if we expect to be filled with the fulness of God. As the
Virgin Mary was a pure, immaculate virgin (so remaining eternally), when
she conceived our Lord Jesus Christ (Luke 1:27); so must every soul be
like a pure, immaculate virgin; that is, be unspotted, free from all the
pollutions of the world, in order to this _spiritual_ conception of him. A
soul thus pure and unspotted is, “as the king’s daughter, all glorious
within” (Psalm 45:13); enriched with hidden treasure. But how can the soul
be betrothed to God, that is betrothed to the world? “I come,” saith our
blessed Lord, “to send fire on the earth.” Luke 12:49. Oh, that such a
fire of divine love would so burn in us as to consume all our dross of
worldly affections, that nothing might live and move in us but the pure
and holy love of God! He adds, “I came not to send peace, but a sword.”
Luke 12:51; Matt. 10:34. And would to God that the Holy Spirit might so
mortify and destroy all our carnal concupiscence, that God alone might
move and operate in us! But if you will say, that you are so much taken up
with the business of the world, that you cannot be so collected as you
ought, then set apart some corner of your house, and some little portion
of your time, either by day or night, to retire into yourself, and to pour
out your soul to God, in the words of St. Augustine: “Lord, my God, be
pleased to enter into covenant with me, that I may die entirely to myself,
and that thou mayest live in me; let me keep silence in myself, and do
thou speak within me; let me rest from all things, that thou mayest
operate in me.”
Chapter III.
The Whole Treasure Of The Inner Man Depends On Faith, Namely, God, Christ,
The Holy Spirit, And The Kingdom Of God.
_God grant you, according to the riches of his glory, to be
strengthened with might by his Spirit in the inner man; that
Christ may dwell in your hearts by faith; that ye, being rooted
and grounded in love, etc._—EPH. 3:16, 17.
A Christian ought to employ his greatest care and diligence, in learning
the true nature and practice of faith. It is faith that unites us to
Christ, and admits us into all the blessedness of the kingdom of God. Upon
this account it is called, “a substance;—the substance of things hoped
for.” Heb. 11. For our whole Christian life consists in a living and
operative faith, not in mere knowledge, not in a shadow or pretext, but in
a living, active power. In a word, it is faith alone that can deliver us
from our bondage of corruption and misery, and bring us into the glorious
liberty of the sons of God. Whence, at our first admission into the
Christian Church by holy Baptism, through which, as through a gate, we
enter into the fold of Christ’s sheep, faith stands at the head. “He that
believeth and is baptized, shall be saved.” Mark 16:16. And St. Paul says,
“This is the word of faith which we preach, that if thou believe in thine
heart, etc., thou shalt be saved, etc.” Rom. 10:8-10. But as the nature of
faith may be better known by its properties, I shall briefly speak of
eight of them in this chapter.
2. The first of these is, spiritual freedom or a release from sin and
death, from the devil, from hell, the curse of the law, the Mosaic typical
ceremonies, and from all the commands and traditions of men. For as
nothing can cause greater agony to the soul, than to be compelled to bear
the fiery darts of Satan, and the tyranny of Antichrist, by which the
conscience is fettered and entangled with traditional precepts of men, as
with cords and chains: so nothing can give it greater quiet, peace, and
comfort, than to be delivered from this servitude of sin, Satan, and human
traditions, into a true freedom and liberty of conscience; which liberty
is nothing but a true and saving faith. For by this faith we apprehend
Jesus Christ, and all the treasures of his grace, particularly
reconciliation with God, remission of sins, the Holy Spirit, and eternal
life. He that has this faith cannot be hurt by sin, death, the devil, or
the world; for he has Christ dwelling in him, who is his righteousness
against sin; his life against death; his strength against the devil; his
heaven against hell; his victory over the world; his blessing against the
curse of all the world; his blessedness against all the miseries of this
world; his liberty, from all the vain traditions of men. This our blessed
Lord has briefly summed up in one sentence, “If the Son shall make you
free, ye shall be free indeed.” John 8:36. Whence Christ is all in all
unto faith, and the sum and completion of all our hopes and all our
blessedness. So that faith gives quietness to the soul; peace and plenty
to the conscience; freeing it from all fears and terrors, and causing the
heart to rest joyfully and quietly in God.
3. Secondly, by faith the soul is united to Christ, as a bride with her
bridegroom—“I will betroth thee unto me forever; yea, I will betroth thee
unto me in righteousness.” Hosea 2:19. The consequence of this espousal,
is a communication of all good things, yea, and of the cross itself, so
that all that Christ has, belongs to the soul, and all that the soul has,
belongs to Christ. Now as Christ has all heavenly and eternal gifts, such
as wisdom, righteousness, sanctification, redemption, blessedness, and
eternal life (1 Cor. 1:30): yea, is himself all these; the soul therefore
receives them all. And, on the other hand, as our soul has nothing but
sin, uncleanness, calamity, misery, sin and death, Christ has taken to him
all these; bestowing his good things upon us, and taking our sins and
miseries upon himself. But as the good things of Christ are eternal and
omnipotent, so they root out, swallow up, and destroy all sin, death, and
misery that are in us. For the eternal and invincible righteousness of
Christ, is so superior to the power of sin in us, that it utterly destroys
it; and by this means, the soul is delivered from its own sins, and
clothed with the righteousness of Jesus Christ. Isa. 61:10. And surely
this is a blessed exchange, when a man changes sin for righteousness,
death for life, a curse for a blessing, and eternal misery for eternal
blessedness. “There is therefore now no condemnation to them which are in
Christ Jesus” (Rom. 8:1); for their sins are swallowed up in his
righteousness. For if, as St. Paul says, “death is swallowed up in
victory” (1 Cor. 15:54), it follows that sin also must be swallowed up.
4. Hence, thirdly, it follows, that by faith our souls are assured of
everlasting happiness. “I am persuaded,” saith St. Paul, “that no creature
shall be able to separate us from the love of God.” Rom. 8:38. “Behold, I
lay in Zion for a foundation a tried stone; he that believeth shall not
make haste.” Isa. 28:16. And “I will make with you an everlasting
covenant.” Isa. 55:3. “My kindness shall not depart from thee, neither
shall the covenant of my peace be removed, saith the Lord, that hath mercy
on thee.” Isa. 54:10.
5. Hence, fourthly, arises the victory of faith over sin, death, hell, and
the world. “Whatsoever is born of God, overcometh the world:—who is he
that overcometh the world, but he that believeth that Jesus is the Son of
God?” 1 John 5, 4. In these words, the _original_ of faith is discovered;
that it proceeds not from the powers of man, but that it is the work and
gift of God (John 6:29); and that regeneration is a divine, and
supernatural work. And as this new birth is in all respects superior to
nature, therefore it cannot be hurt by any assaults from the world; for
though a Christian be ever so much despised and abused by the world, yet
is he in Christ a glorious and triumphant conqueror. “In all these things
we are more than conquerors, through him that loved us.” Rom. 8:37.
6. Hence also arises, fifthly, the glory of faith, which is twofold: the
one spiritual and hidden; the other, future, visible, and glorious in the
world to come. Now faith makes us partakers of both kinds of Christ’s
glory. So then, as the majesty of Christ consists in his kingdom and
high-priesthood; so also he makes us kings and priests unto God; an honor
which, when St. Peter speaks of, he can hardly find words to express. “But
ye,” says he, “are a chosen generation, a royal priesthood, a holy nation,
a peculiar people.” 1 Peter 2:9. Moreover, the glory of Christ’s kingdom
consists in this, that it is _eternal_, and all the blessings and benefits
of it are eternal: eternal grace, everlasting righteousness, unfading
consolation, endless life, joy, peace, and blessedness. What good could we
expect from a temporal prince? All the world itself, and all its glories
decay and perish; and there is no trust to be put in princes, nor in any
child of man. But Christ is our _Eternal King_; and all his favors and
blessings endure to eternity. The spiritual kingdom, then, of a Christian
consists in this, that by faith he is spiritually exalted above all
things; that nothing can hurt or hinder him, in the great affair of his
salvation. Yea, all things are subject to him, and work together for his
good, as we are told (Rom. 8:28): even life and death, the world, hell,
and the devil himself. Hence it appears how glorious, how extensive this
spiritual dominion of a Christian is, since all things, whether good or
evil, are forced to contribute to his spiritual good, so soon as he is
possessed of Christ, and Christ of him. For the whole treasure and hope of
a Christian is—Christ apprehended by faith; Christ is all-sufficient. O
the precious liberty of a Christian! O the mighty power of the inward man!
As the liberty, righteousness, and blessedness of a Christian, as also his
slavery, sin and misery, are not external things; so it follows, that no
external thing, nothing but the mere grace and command of God, can
justify, sanctify, or glorify a man. What though the body enjoy liberty,
health, and strength, and eat and drink well, will the soul be the better
for this? If the body be imprisoned, sick, weak, hungry, and thirsty, will
the soul be the worse? Not at all. These things cannot make the soul
either happy or miserable, whilst she preserves her inward treasure, and
is true to her spiritual liberty. So also in respect of her spiritual
priesthood, the soul is out of danger from anything that may happen
without. Its sacrifices, prayers, and devotions, are spiritually performed
by faith, without any necessary dependence upon external things; as time,
place, food, garments, or temples. Again, the soul is not at all the
better for any external circumstance; such as images, saints’ robes,
churches, external fasts, oral prayers, and other outward works. These are
not efficacious enough to lead the soul into the paths of righteousness
and liberty. All these things a hypocrite may do, without any benefit to
his soul. For there is nothing either in heaven or earth in which the soul
can live, nothing that can bestow upon her righteousness and liberty,
nothing in which she can rest with comfort, and joy, but CHRIST alone, on
whom by faith she comfortably and joyfully depends. This is what our Lord
himself tells us, “I am the way, the truth, and the life.” John 14:6. And,
“Come unto me, and ye shall find rest unto your souls.” Matt. 11:28. The
soul that is by faith united unto Christ, stands in need of nothing (John
10:11); for in Christ she possesses all things: food, joy, peace, light,
knowledge, righteousness, truth, wisdom, liberty, comfort, blessedness,
life, answers to prayer, and all things. So that “Christ is all, and in
all” (Col. 3:11), as the Apostle tells us. And whatsoever external
ceremonies we may conform to for the sake of peace, order, and uniformity,
we may be satisfied that “unto the pure, all things are pure.” Tit. 1:15.
“Now ye are clean through the word which I have spoken unto you.” John
15:3. So that nothing can defile the soul, but unbelief, and its fruits.
7. The sixth property of faith is, that it renews the whole man. It
kindles in him the fire of divine love, and furnishes him with all
Christian graces and works of mercy; not as if he merited thereby anything
from God, but only as it renders the soul grateful to Him. “Offer unto God
thanksgiving, and pay thy vows unto the Most High.” Ps. 50:14. So that
faith immediately begins a new life in man, and quickens him through the
Word of God: for all the Holy Scripture is contained in faith. As
therefore the Word of God is holy, true, just, living, spiritual, free,
and full of all good; so also it makes all those who receive it in faith,
holy, just, true, the children of God, “thoroughly furnished unto all good
works.” 2 Tim. 3:17.
8. Seventhly, though true and saving faith triumphs over the world and the
devil; yet is it of such a nature, that, in pure love, it makes itself
servant unto all. He who has it, considers seriously with himself, that
Jesus Christ and all the heavenly graces are freely given him by God, so
that he stands in need of no worldly thing in the concern of salvation:
and withal, that “nothing can separate him from the love of God” (Rom.
8:38), and that nothing in this world can hurt him. When a man, endued
with a lively faith, considers all this, he cannot but acknowledge, that
in mere gratitude to God, he is obliged to do for his neighbor, as Christ
hath done for him. He will say, “All my gifts and graces, my wisdom, my
understanding, my riches, my comfort, are all my neighbor’s, as freely as
Jesus Christ, by his infinite mercy, has bestowed them on me.”
9. The eighth property of faith is, that it conquers and triumphs over
every cross, yea, glories in the cross. For we find more comforts in
Christ by faith, than we leave in forsaking the world for his sake; more
honor, than the united malice of the world can take from us. In him we
meet with so much love, that we shall not regard the hatred and enmities
of men; such blessings, that all the curses in the world cannot impair
them; so much joy, that all the world cannot make us sad. If it were
possible for us to be slain and murdered ten thousand times over, yet
Christ remains, and will forever continue to be our Lord, and our
everlasting Life, infinitely to be preferred before this short and
fleeting life.
Chapter IV.
The Believing Soul Seeks God Internally, In Itself; Its Beauty And
Blessedness When It Is United With God.
_I have declared unto them thy name, and will declare it; that the
love wherewith thou hast loved me may be in them, and I in
them._—JOHN 17:26.
There are two ways of seeking after God, the one external, and the other
internal. The first is the active way, when man seeks after God; the
second is the passive, when God seeks after man. In the outward way, we
seek God by various exercises of a Christian life; as fasting, prayer,
retirement, meekness, accordingly as we are moved by God, or led by devout
people. In the inward, we enter into the ground of our hearts, attending
upon the revelation of the kingdom of God which is within us. Luke 17:21.
For if the kingdom of God be in us, then God himself is in us, and more
intimately united to the soul than she is to herself: and such a treasure
as this within us, ought carefully to be attended to. The soul that
desires to enter into this inward way, must entirely resign and submit
itself to all the dispensations of Providence, both inward and outward;
must perfectly rest in God, and be content to be, as God shall appoint,
poor or rich, cheerful or sad, peaceful or joyless. For thus the soul is
cleansed from all created images that may crowd into it from without; and
when thus stripped of all rational, sensible, and created things, and
everything which is not God, she comes at last into her own ground and
centre, and there with a pure eye discovers the essential light and
presence of God. But before this treasure can be obtained, everything else
must be forsaken. Blessed and truly happy are they that find it: for being
entirely divested of all worldly affections, they live in a constant union
with God.
2. And now, if a man could with his bodily eyes take a view of such a soul
as this, he would see the most beautiful creature in the world, shining
forth in all the transcendent beauties of holiness; for such a soul is
united to God, and by consequence is a partaker of His glory, not by
_nature_, but by _grace_. It desires nothing either in time or eternity
but God alone, seeking nothing for its own sake, either spiritually or
naturally. On the other hand, could we but see with our bodily eyes a soul
sunk in the love of itself and the creatures, wholly polluted with the
lust of the flesh, the lust of the eyes, and the pride of life; and all
its corrupt thoughts and imaginations externally figured by visible
characters and impressions; neither earth nor hell could furnish a more
dreadful monster than this. But in the last great day, when the hearts and
consciences of all men shall be laid open (1 Cor. 4:5), and the inward eye
shall be unclosed, so that every one shall have a full view of himself,
then shall such an impure soul see its secret abominations, and find in
itself an eternal source of sorrow, misery, and torment. On the other
hand, the pure and divine soul shall forever contemplate in itself the
presence and kingdom of God, whom it shall forever see as He is, and by
virtue of its union with him, possess and enjoy him as its own forever. He
that rightly considers this union of the soul with God, shall
experimentally understand that expression of St. Paul, that “neither
height nor depth can separate us from the love of God.” Rom. 8:39. For if
it were possible that such a soul should be in hell, yet could it not be
separated from the presence and kingdom of God, to which it is most
intimately united. On the other hand, should a damned spirit, or the devil
himself, be admitted into Paradise and heaven, yet could they not be
exempt from the torments of hell, which they continually carry about in
themselves.
Chapter V.
Showing How A Man May Be Drawn To God; Also, Wherein Spiritual Poverty
Consists; And, What The Degrees Of Humility Are.
_He that humbleth himself shall be exalted._—LUKE 18:14.
Many are the means which men make use of to come to a union with God; such
as reading, and other external exercises of religion. But in truth, next
to that true, living faith which purifies the soul from the love of the
creatures (as has already been shown, and will be further explained below,
chap. ix), there is no better or easier method than that of _true
humility_. This, however, does not consist in words, or in any external
behavior; but is seated in the bottom of the soul, so that the man upon
all accounts, both natural and spiritual, reckons and esteems himself as
nothing; and being thus truly poor in spirit (Matt. 5:3), he values
neither wealth nor honor, body nor soul, peace nor joy, nor anything in
the world, in comparison with his duty and the glory of God. Yea, should
it please God to inflict even the agony of hell upon him, he would
acknowledge that he deserved it; and he would most cheerfully and
contentedly submit, esteeming the will of God as the only measure and
standard of his duty and happiness, and continuing to offer praise. This
is that true poverty of spirit which disposes a man cheerfully to part
with, or submit to, anything, according to the will of God; after the
example of our blessed Saviour, who not only _did_, but also _suffered_
the will of his Father (Matt. 26:39), and voluntarily chose the accursed
death of the cross, and therefore was highly exalted by God. Phil. 2:9.
Whosoever has this humility, is truly poor in spirit; and though he
possessed the greatest temporal riches, yet would they be no hindrance to
his union with God. This is that “poor man” of whom the Psalmist speaks:
“This poor man cried, and the Lord heard him.” Ps. 34:6. And if we could
suppose such a one to be at ever so great a distance from God, yet would
the most merciful Father, out of his abundant mercy and goodness,
infallibly draw him to himself. For the fulness of divine grace chooses to
discover itself in the depth of human misery, and can no more forsake it,
than a tender father could leave his beloved son under the agonies of a
dangerous sickness. Of this we have an instance in the woman of Canaan,
who, looking upon herself as no more worthy than a dog, immediately
obtained help of Jesus. Matt. 15:27, 28. For no man ever yet came to the
fountain of living truth, but by the way of humility and poverty of
spirit, arising from a knowledge of his utter unworthiness. He that
understands this, will never think contempt, reproaches, poverty, or the
cross, either bitter or irksome to him. Yea, rather with the holy
apostles, he rejoices that God has thought him worthy to suffer shame for
His name (Acts 5:41), so that God in his glory may enter into his soul in
his misery. Hence the truest and safest way of coming to a union with God,
is that of deep humility and true poverty of spirit.
2. There are six steps or degrees of humility, by which we may arrive at
the perfection of spiritual joy and peace. The first step is, that a man
reckon himself as inferior to all men, and have no desire for the honor
and esteem of men. The second is, to despise and judge no man, but have a
constant eye upon himself. The third is, to refuse and avoid honors that
are offered; and if they cannot be avoided, to receive them with regret.
The fourth, to bear reproaches with joy. The fifth, to converse willingly
with men of inferior condition, and be so far from thinking ourselves
better than they, as rather to think ourselves the most miserable of all
men, and the chief of sinners. The sixth is, to submit readily and
cheerfully, not only to our superiors, but even to the least and meanest.
By these steps we ascend to the last and highest of all, where is the
throne of peace. “The way is humble,” says Augustine, “but the country to
which it leadeth is on high.” King Solomon’s throne had six steps
conducting to it (1 Kings 10: 19); on the top Solomon (that is,
_Peaceable_, 1 Chron. 22:9) sat enthroned. So when we have ascended the
six steps, we shall find the heavenly Prince of Peace—true _peace_ of
heart. There is no coming to the exalted felicity of the kingdom of God,
but by the low valley of humility and self-denial.
Chapter VI.
The Seat Of God In The Soul.
_Whither is thy beloved gone, O thou fairest among women_?—CANT.
6:1.
Though our “beloved” is always with us, yet he never discovers himself but
when the heart is quiet and composed, and all the senses are collected in
God. When nothing earthly appears in the understanding, but all its animal
and worldly wisdom is swallowed up in faith; then the divine light arises,
darting light and glory through the benighted soul. This is that darkness
which is the habitation of God; that night, in which the will rests in
union with the will of God; and in which the memory forgets all the
impressions of the creatures. Then, in a moment, the divine light strikes
the understanding, heavenly desires inflame the will, and eternal joys
possess and fill the memory; yet neither the understanding, the will, nor
the memory, can comprehend or retain the transcendent joys with which they
are visited of God. For this perception is not lodged in the faculties of
the soul, but lies hid in the very centre of it. Yea, it may sometimes be
awakened through the Word, and break forth in words, so that we may cry
out with St. Augustine’s mother Monica, “Let us fly away, let us fly away
to the eternal joy.”
2. From this fountain spring all the unutterable groanings of holy souls.
This was the sweetness that St. Paul tasted, when he uttered these words,
“I am persuaded, that neither death, nor life, nor any other creature,
shall be able to separate us from the love of God” (Rom. 8:38): meaning
_that_ love of God to us, which he had tasted in his own soul. Thus St.
Augustine witnesses of himself, “that he sometimes felt such exalted joy
in his inward soul, that if it were but lasting, it could be nothing else
but eternal life.” This is that divine pleasure which would fill our
souls, and draw them to itself: and by these foretastes we know what
eternal life is; that it is a state in which our souls shall be fully
satisfied with heavenly joy and sweetness. Hence the devout soul says, “I
am sick of love.” Cant. 5:8. That is: “This is the height of my wishes,
this is what I long and sigh after: that I may find my beloved, and be
satisfied with his love, and recover my heavenly nobility, which consists
in union with Christ; that I may nevermore delight in any worldly or
transitory things, much less in sins, or sinful pleasures.”
3. This nobility of the soul is but little known to the men of this world,
even those that are accounted wise and learned: and they that have written
volumes about the soul and its faculties, have never come to the
fundamental point. For Christ is the true strength of the soul, its
understanding, will, and memory; that is, light in its understanding;
pleasure in its will; and joy in its memory. So Christ is the true
sanctification, glory, and ornament of the soul; so that a man, for the
love of Christ, which he experiences in himself, does not desire to sin.
Thus we are told, “Whoso abideth in him, sinneth not. Whosoever is born of
God doth not commit sin; for his seed remaineth in him, and he cannot
sin.” 1 John 3:6, 9. Yea, from this love of Christ arises often joy so
great as to make crosses and afflictions not only tolerable, but even
desirable for Christ’s sake (Acts 5:41); so that the cross is turned into
joy, which is continually springing up from its eternal fountain in the
centre of the soul. There God has sanctified a place for himself, and made
it so peculiarly his own, that neither angel, nor man, nor any other
creature, can enter there. Here it is that God delights to dwell, and he
suffers no other being to dwell with him. God’s delight is to dwell in a
pure soul. So he tells us, “My delights are with the sons of men.” Prov.
8:31. But what this happiness is, or how great this delight is, no man
knows but he who has experienced it; nor can even he explain it fully in
words.
Chapter VII.
Of The Dignity Of The Soul; Of True Repentance; And, Of Divine Mercy.
_My house is the house of prayer._—LUKE 19:46; MATT. 21:13; ISA.
56:7.
The dignity of the soul consists in this, that it is the habitation and
temple of God, in which he takes more delight than in the whole compass of
heaven and earth. So the believing soul has more of the divine presence
than heaven, than all the temples made with hands, yea, than all the
creatures in the world. For God communicates his whole treasures of love
to such a soul; he rejoices and delights in it; yea, through all creatures
he seeks to make the soul of man happy and glorious. Wherefore, as God
shows so much love, and takes so much pleasure in the soul of man, he may
more properly be said to dwell in it than in any material buildings, yea,
than in heaven itself. Here he displays all the wonders of his providence
and love; yea, for this very end has he created it with nobler faculties
than he has given to the rest of his creatures, that it might be capable
of these exalted communications of the divine grace. And if God should
bestow upon the soul anything less than himself, she would reject it as
being too little. Now St. Paul tells us, “God hath chosen us in Christ
before the foundation of the world.” Eph. 1:4. Let this then be our labor,
this our highest endeavor, to be really what we have been from the
beginning of the world. And as the soul ought to be the spouse of the Son
of God, it follows that it is beloved by God above other creatures. It was
this love that brought the blessed Jesus down from heaven to be united to
the beloved soul which the Father had betrothed to him from all eternity,
and to bring it back to the great original from which it at first
proceeded.
2. Now as God has discovered this transcendent love to the soul, it
follows that the soul ought to rest in God alone, and not to waste its
love on any creature, at which it knows that God will be offended. So
great is the loveliness, so great the beauty that is in God, that if the
soul could take ever so remote, ever so obscure a view of it, she would
not be separated from him to gain the whole world. The soul, then, which
is so beloved of God, should be ashamed to fix its love upon any creature
which is offensive to God. She ought to be heartily ashamed and afflicted
if she has not preferred God before all creatures, proposed his glory in
all things, and loved him above all things; this is the true contrition
which is acceptable to God. The whole creation naturally loves God more
than itself, and spends itself in the execution of his commands; but the
miserable sinner loves himself better than his God. If thy sorrow,
therefore, proceed merely from a sense of thy own loss, and not of thy
sins and offences against God, thy contrition is not true, thy sorrow is
not acceptable before God. Though there were no heaven to reward thee, nor
hell to punish thee, yet thou oughtest to be grieved that thou hast
offended and provoked thy God. For the love of God is very heaven, and his
anger is hell. But if thou hast in thy heart that contrition which is here
described, and true faith in Christ, thy sins shall freely be forgiven
thee. For it is more agreeable to him to forgive sins, than to punish
them: not to mention, that as he is our Father, and we are his children,
he is obliged in justice to show mercy to us. For if he be our Father, it
follows that he has a fatherly affection towards us, which will upon all
occasions rejoice and triumph against the severity of his justice. To this
fatherly affection of God, let us perfectly resign ourselves. Whosoever
rests in this, will be well pleased both with the justice and the mercy of
God. For he that truly loves God, will bear patiently all the
determinations of His will, either towards himself or towards any other
creature. Let his will be thine; remember the saying of one of old: “I
would rather be in hell with God, than in heaven without him.”
Chapter VIII.
The Calling Of God Is Earnest And Sincere, And Directs Us To Come To Him.
_He shall call to the heavens from above, and to the earth, that
he may judge his people._—PS. 50:4. _He hath called us with a holy
calling._—2 TIM. 1:9.
God, our heavenly Father, by all the methods and arguments of love, is
continually calling and drawing us to himself. So great is his love
towards us, that it is as if his own essence and blessedness were affected
by our wandering from him. Hence, all his works of creation, both in
heaven and earth, all the wonders of his providence, tend to this one
great end, namely, to recall and bring back fallen man to himself. All his
words and all his actions, call to the soul to return to the love of God
from which it fell, by hearkening to the tempting insinuations of Satan.
2. God invites us to believe in his Son, and to follow the steps of his
meekness and patience, and by this means, to be reunited to himself, our
chief Good. For as when God called to Elijah, and the fire passed by, and
the strong wind that rent the mountains; yet God was not in them, but came
at last in the still small voice (1 Kings 19:11, 12); so at this day he
descends and manifests himself in humble, quiet, and peaceable souls. And
as Ahasuerus sustained Esther when she fell down at his feet, for fear of
his majesty (Esther 5:2; 8:3, 4); so God comforts and supports the humble
man, who has a true sense of his own nothingness, and trusts not in his
own strength. And were not God to support him with the everlasting arm of
his omnipotence, he would sink under the apprehensions of his own
unworthiness. Such a man is so humbled in his own eyes, that he would seem
to sink below the vilest of all creatures. But no sooner does the mighty
King of heaven cast a look upon such an humble soul, but it is
strengthened and refreshed with the divine consolation. This is the
consequence of true humility, when deeply rooted in the soul; the lower
the soul sinks in its own esteem, the higher it rises in the sight of God.
If to this there be added, external contempt and reproaches, they sink the
soul yet more deeply into self-abasement, and by consequence bring her so
much the nearer to God. This is the soil most fit to produce that peace of
spirit “which passeth all understanding.” Phil. 4:7. This is the fruit of
trials, injuries, and afflictions. By these God prepares and purifies thee
for himself, that at length thou mayest return to him, and he return to
thee, and dwell in thee. And this consummation is not to be obtained by
fine words and airy speculations, but by manifold afflictions. It is not
talking or thinking of humility, that makes a man humble; but bearing the
cross with patience; without which thou hast only the appearance, and not
the reality of virtue. Upon this account the man that treats thee with
reproach and contempt, ought to be regarded as in truth thy benefactor.
For these two virtues, meekness and patience, are not to be gained except
by various conflicts and severe trials, which are very great and grievous
to human nature. For how canst thou exercise these virtues, unless in the
time of suffering? Meekness regards the ground of the soul, which is best
tried in the hour of adversity. And patience respects the inner man, who
is to go out with Christ, bearing his reproach. Heb. 13:13. And thus the
man is conformed to the most holy and innocent life of Christ; and Christ,
with his death and passion, lives and governs in him.