kindles in the devout soul the fire of his love. By this means he conveys
himself to the soul, for he himself is love. For it is as impossible to
possess God without a true perception of his love, as for a man to live
without a soul. For that Christ doth “dwell in our hearts by faith”
(Ephes. 3:17), is only to be discovered by love ruling in us. 1 John 4:16.
And this divine love cannot rest in our hearts, until they are emptied of
the love of the world (1 John 2:15), and entirely and absolutely fixed
upon God. It will be, therefore, a very useful exercise for a man often to
examine his own heart, and see what is uppermost in his affections, God,
or himself, or any creature: whether he loves life or death: what it is
that principally engages his affections, and engrosses his thoughts. If
upon inquiry thou findest thy heart set upon anything but God, that thou
hast any affection that does not ultimately centre and terminate in him,
then God cannot enter into thy soul, though thou shed as many tears as
there are drops in the ocean, and thou must abide forever without him.
Unhappy mortals, what are you doing? Why do you suffer a deceitful world
to impose upon you by the love of the creatures, and insinuate itself into
the centre of your souls, which God requires to be consecrated to his own
use? It was for this end that we came into the world, that by
mortification of our own will, and contempt of the world and creatures, we
should return to God, and be reconciled to him; so that as the body is to
return to the earth again, the spirit should also return to God that gave
it. Eccl. 12:7. If thou returnest not in this life, thou art undone to all
eternity. By that in which thou hast placed thy joy and thy delight here,
shalt thou be judged hereafter. Let then this conviction be deeply fixed
in thy heart: Whensoever thy heart is emptied of the world and the
creatures, it shall forthwith be filled with all the fulness of God; yea,
assure thyself, that were it necessary to leave heaven and earth, God
would certainly do it, in order to take possession of a soul thus emptied
of the world, and prepared to receive him. On the other hand, if thou be
full of the world, God cannot enter. The more delight any man takes in the
creatures, the farther is he removed from God. How lamentable a case this
is, I need not stay to explain. This then is a certain conclusion, that
not through worldly joys and pleasures, but through many tribulations, we
must enter into the kingdom of heaven.
Chapter IX.
The Purifying Influence Of True Faith.
_God purifies their hearts by faith._—ACTS 15:9.
The property of true faith, is to purify the heart from the world, and all
earthly, vain, and perishing desires; in a word, from all things in which
corrupt nature delights itself, whether riches, honors, or pleasures.
Faith fixes its eye upon those things only, that are invisible and
eternal; and when all impediments are removed, a union quickly follows;
and there can be no union of things, except they be alike. God is pure
action, and wheresoever he finds a soul empty of the world, there he
delights to operate, and manifest himself, as the spring of life and
comfort to the afflicted longing soul. Therefore the usual language of
Christ in the Gospel to the sick, whom he healed, was, “Thy faith hath
made thee whole.” Matt. 9:22; 15:28. His meaning was not, that this was
the effect of the mere act of faith; but that faith had so cleansed,
purified, and humbled the soul, that it was now fit for the more exalted
manifestations of the divine power and presence. Hence, when our blessed
Lord could find no souls so qualified in Nazareth, he could do no mighty
works there. Mark 6:5. For where the creature is, God cannot enter; one
hinders the other. No man can more heartily desire the assistance of God,
than He desires to communicate it to a devout and well-disposed soul. For
as God fills such a soul with his light, consolation, and gracious
presence; so the longing soul rises as naturally towards God, as the fire
burns. When God has once taken possession of such a habitation, he
operates in it all the wonders of his grace, in which he rejoices as once
he did in our Lord Jesus Christ; because in him he accomplished his own
will, without any impediment. For no work or action can please him, which
does not begin and end in him. And as God delights thus to operate in man,
so he continually waits to see when we are fit to receive him; being more
ready to give, than we are either to ask or to receive. Take heed,
therefore, that thou neglect not the present opportunity. For after this
life is over, we shall all receive according to our works, and according
to the principle of love that ruled in our hearts, whether it be good or
bad, God or the creature. And this is so certain, that should all the
saints of God intercede with tears of blood for any one man, it would be
lost labor. For that which has possessed thy heart, and engrossed thy
affections here, shall be thy lot and portion to eternity.
2. And as true faith purifies the heart from worldly love; so it does also
from inordinate affections, as anger and impatience; planting meekness and
patience in respect to our neighbor in their stead. For God works nothing
in the souls of believers, but that which is agreeable to his own nature.
Now what is He, but mere love, patience, and gentleness itself, as he has
manifested himself in our blessed Lord Jesus Christ? As then the love of
God overflows towards all men, having mercy upon all; so it produces the
same love in every Christian soul, a love free and universal; making no
difference either of friend or foe, but being equally united to God, and
to the whole race of mankind. Moreover, this love rejoices in all the good
things that God bestows upon man, and is pleased with that variety of
gifts which are bestowed upon the several members of Christ’s body; to
each of which it pays a proper and proportionable respect. For as there is
a mutual agreement between the several members of the natural body, in
which the more ignoble parts, as the hands and feet, serve the more noble,
as the head, the eyes, and the heart; so ought there to be the same
agreement between the members of the spiritual body of Christ. Wherefore,
if we meet with any member of Christ, who is more worthy than ourselves,
we ought proportionably to love and esteem him more than ourselves. And
the greater the portion of divine grace and favor which he has received
from Jesus Christ, our supreme Head, is, the greater respect and love we
ought to pay him. For this good is common to all, as being derived from
our universal Head, Christ Jesus. But we cannot enjoy it without charity,
which makes all our neighbor’s blessing our own; and whatsoever we love in
God, and for his sake, considered as a universal good, is properly ours.
And as by charity, all our neighbor’s blessings are made our own,
therefore, how many, or how great favors soever God bestows upon a good
man, they are no less mine than his, if I love them as the gifts of God,
and for His sake. Yea, if any man receive the blessings of God with fear
and humility, not being exalted with pride and arrogance; and if I can
behold them in him, and love them for God’s sake, and as proceeding from
Him, they are as properly mine as his. This is the way by which we become
spiritually rich in God, and are made partakers of all the blessings of
heaven and earth; yea, and of all the happiness that is laid up in store
for the children of God, by the mediation of our spiritual Head, Christ
Jesus. So deep, so close is this union, that I am actually and properly
possessed of all the blessings which our head Christ Jesus has diffused
through all his members, whether men, or angels, in heaven and earth. And
the effect of this inward love is patience, by which a man readily and
willingly takes up his cross, as a preparation for very exalted gifts of
God. For no cross comes without its special grace. This made one of the
holy men of old exclaim: “Hail, bitter cross, full of grace and glory.”
And St. Peter says: “This is thankworthy, if a man for conscience toward
God endure grief.” 1 Pet. 2:19.
3. And they, who from love to the cross of Christ, willingly bear their
own, are thereby made partakers of an eminent pleasure and of peace of
mind. He, then, that labors under any cross, external or internal, and
yet, although his heart may bleed, without complaining bears it patiently,
for the sake of his suffering Redeemer, may rest assured, that his
sufferings shall end in glory, and his sorrow shall be turned into joy.
The divine consolations are ever at hand to the resigned and patient soul;
which peace is that inestimable pearl, the riches of the inward man, which
no man can explain or comprehend but he that has it. In a word, this is
that “peace which passeth all understanding,” of which St. Paul speaks in
Phil. 4:7.
Chapter X.
Showing How The Natural Light In Us Must Disappear, And The Light Of Grace
Shine Forth.
_God, who commanded the light to shine out of darkness, hath
shined in our hearts._—2 COR. 4:6.
Whosoever would have a just notion of the light of nature, and the light
of grace, must nicely distinguish between the faculties of the soul; that
is to say, the reason, the will, and the senses, and the pure essence of
the soul. (See below, Chap. XXI.) The light of nature resides in the
reason, will, and senses. These faculties, as long as they keep the soul
in subjection to them, hinder the divine light of grace from displaying
itself in the pure essence of the soul; so that before this can rise, the
other must set. For the light of grace is above all sense and reason; yea,
is hindered by them. Thou seest, then, how little the natural man can do
in divine things—even nothing at all.
2. Let us now consider how the light of grace generally arises in the
soul. God has the word of grace, which he has commanded to be preached,
and by which he operates; and this word is spirit and life. John 6:63. And
though God by his power and providence is everywhere present, yet his
proper habitation, in which he peculiarly operates and kindles his divine
light, is the soul of man. So that the divine light in the soul proceeds
not from the senses, nor from reason, nor any natural faculty; but merely
and entirely from the operation of divine grace in the soul. And this is
the eternal fountain of comfort, peace, truth, wisdom, and life, the chief
and everlasting happiness of the soul. Thus the only happiness of the soul
is its union with God, and the operation of his grace: and of this, no
creature that has not the image of God, can partake. For nothing but God’s
own image is capable of his light, his grace, and his wisdom.
3. By this light the soul truly recovers its spiritual strength; that is,
understanding, wisdom, and knowledge in the hidden mysteries of God.
Hereby also is produced in the soul such a high relish of divine love, so
sweet and pleasant, that she has, as it were, an aversion and dislike of
everything that is not divine. Hence arise holy desires after goodness,
flowing from that inward spring in the soul, without the concurrence of
any creature. The creatures indeed can excite in us admiration and joy,
but all by external images and impressions; so that we ought carefully to
distinguish between these different motions. The light of grace affects
the very centre of the soul, beyond the comprehension of sense or reason.
So then, the more thou art purified from, and emptied of, the creatures,
the more frequently and plenteously shalt thou be refreshed with the
visits of divine light and truth. Now from this light arises the knowledge
of truth, from which, so soon as a man turns himself, he falls into error.
For the region of truth is not without the soul, but within it; and from
this light, are darted sometimes such flashes and streams of wisdom as
show a man more in an instant than all the men in the world could teach
him. Yea, the perception of this light but for a moment, will give the
attentive soul more joy, comfort, and happiness than all the creatures in
the world can afford. And this is transacted in the inmost recesses of the
soul. This is the fountain at which the royal prophet David drank, as he
tells us: “Thou, through thy commandments, hast made me wiser than mine
enemies; for they are ever with me. I have more understanding than all my
teachers; for thy testimonies are my meditation. I understand more than
the ancients, because I keep thy precepts. I have refrained my feet from
every evil way, that I might keep thy word.” Ps. 119:98-101. Thus speaks
David, who, through that whole Psalm, makes it his prayer and request to
God that he would let the divine light shine, and the divine Word speak,
within him; that so, by the fear of God, and the diligent keeping of his
commandments, he might securely preserve this great internal treasure.
Upon which account he says that “the law of God was better unto him than
thousands of gold and silver.” Ps. 119:72. In short, the soul that is
sensible of the value and sweetness of this inward and heavenly treasure,
can have no relish or esteem for the pomps and pleasures of this world;
but will say with Solomon, “Vanity of vanities; all is vanity.” Eccles.
1:2.
4. But as this light cannot shine in a wicked soul (for “what communion
hath light with darkness?” 2 Cor. 6:14), and yet is the greatest blessing
of the soul, therefore holy David prays (so ardently (Ps. 119), so
devoutly, yea, he falls into eloquence so copious as to astonish the
reader), that it would please God to protect him from the darkness of sin,
and keep him in his fear. Indeed, so exceedingly plentiful is this light,
so wonderful is its charity, that, like a flash of lightning, it often
strikes the hearts of wicked men, warning them of approaching ruin, and,
as it were, snatching them from the jaws of destruction; which is
undoubtedly the effect of this illumination. And in this sense, “the light
shineth in darkness; and the darkness comprehendeth it not.” John 1:5. Now
this divine light is hindered from displaying itself in the bottom of the
soul by the restless activity of the external senses. For as the ear is
perpetually longing to hear, the eye always employed in seeing, and the
heart constantly taken up with external objects, this scatters and
distracts the powers of the soul. Whereas, the light of grace cannot shine
except in the most settled and composed frame of spirit; so that from this
inward principle of light, the senses, the reason, the understanding, the
will, and the memory, might be replenished with light and wisdom. For the
enlightened soul neither sees, nor hears, nor speaks as before. It speaks
no more the superficial language of the natural man, but words full of
spirit and life. And now the enlightened soul begins in spirit to
contemplate the glory of God, sighing after Him, and saying: “O God, who
art most beautiful to my eyes, most sweet to my mouth, most charming to my
ears, most dear to my heart!” The works that such a soul performs, are no
longer her own, but the works of God; and so much the more noble than her
own, as God is more noble than all creatures. Then also she comes to
understand, that blessedness cannot be the reward of her own works, but is
the gift of the grace of God. So likewise she finds more contentment when
she suffers God to act in her, than when she works and labors herself; for
by this means she has joy and comfort in all her actions, as knowing that
they are all wrought in God. John 3:21.
Chapter XI.
God, The Light Of The Soul, Directing Us Not To Judge Our Neighbors.
_God is light, and in him is no darkness at all_.—1 JOHN 1:5.
God is the supreme, most pure, and beauteous light; flaming with an ardent
desire of enlightening the souls of men, and uniting himself to them, if
not hindered by the darkness which men “love rather than light.” John 1:5;
3:19. But the darkness of the soul is the love of itself, and the love of
the world, which obstruct the operations of God in us. Wherefore, if the
soul would be a partaker of this divine light, let her take care not to be
overcome by the love of the creatures, by covetousness, anger, self-love,
ambition, and the lust of the flesh; for all these are the darkness of the
world, in which the god of this world ruleth. 2 Cor. 4:4. A man must then
forsake himself and all creatures, yea, everything that is not God; this
is called the forsaking “all that he hath.” Luke 14:33. Such a soul is
fixed entirely upon God, and is enlightened by his truth; and if by the
will of Providence he be required to engage in worldly affairs, he does it
with humility and fear, still keeping the centre of his soul free from the
creature and the world; so that the emanations of divine light are not
obstructed, but flow in perpetual streams from their fountain, which is
God.
2. This inward light breaks forth into external actions, so that
whatsoever a man says, or does, or suffers, is no longer an act of his
own, but of God, to whom he has surrendered and dedicated himself. For how
can he act, who is merely passive? So then, whatsoever impression or
impulse thou findest in thyself, whether it be a devout desire, a good
intention, an inclination to prayer or thanksgiving, all is from God, and
not from thyself. Submit thyself, therefore, to the mighty hand of God,
and suffer him to accomplish his will in thee; for so whatsoever thou
doest, is in him, and through him, and he worketh in thee. For it is a
necessary condition of all good works that they ultimately regard God, and
be wrought in him. John 3:21. Hence we should live in him, pray in him,
and do everything in him. One such work wrought in God, however
insignificant it may be in the eye of the world, is of more value in the
sight of God, than all the actions wrought in human strength. This is the
spring of true virtue, the essence of which is, that it should begin and
end in God. But in proportion as the love of the world and the creature
prevails in thee, thou art farther removed from God: whilst the nearer God
is to the ground of thy heart, the more deeply and plentifully will he
shine forth, and manifest himself by works of charity and compassion
towards thy neighbor. For our blessed Saviour tells us, “I am the light of
the world.” John 8:12. In him, therefore, let us act. Let us cleave to the
love of this our Head, that we may be enlightened in Christ.
3. For of all our actions those only may be called “light,” which proceed
from God and diffuse themselves through the darkness and miseries of our
neighbors, in patience, in meekness, in humility, in consolation, in
compassion, in gentle reproofs, and charitable censures. Whereas from an
arrogant love of censuring others arise self-esteem, a high mind,
contempt, and insolence toward our neighbors. This is the root of
innumerable sins. But as the light of the Holy Spirit cannot enter into
such souls, so where he inhabits, these vices have no place. The man of
God judges not his neighbor, unless compelled by necessity; and even then
he does it with great gentleness, and in the proper time and place; lest
while he attempt to cure one wound, he should make ten, by an unseasonable
and improper application. One thing ought carefully to be observed in
reproving our neighbor, namely, that we should not publish such
uncharitable reflections upon him, as may in any way injure his
reputation, either in his spiritual or temporal concerns; but on the
contrary, every one should keep himself within the bounds of meekness and
charity, lest he endanger his own humility and poverty of spirit. They
that delight in uncharitable censures and railing accusations, are like
the old serpent; their very breath is infected with his poison, whilst,
like him, they delight in being accusers of the brethren. Whilst they know
not themselves, they will dare to censure and judge their neighbors.
Consider, O man, thy perverse heart, and judge thyself, but no one else.
Luke 6:37. The false light of nature misleads thee, and draws thee blindly
into pride, self-love, and rash censures of others. But know that this is
not the light of God, but the very darkness of Satan.
4. But the true and divine light always discovers itself in modesty and
humility. It hunts not after the empty applause of men, but seeks after
God, from whom it proceeded, and into whom it longs and labors to return.
Such a man thinks himself the weakest, vilest, and most ignorant of all
men; being fully persuaded that whatever good there is in him, it is not
his but God’s. Above all things, therefore, endeavor to know thyself, and
trouble not thyself about thy neighbor, particularly his faults; lest in
the bitterness of thine heart thou be tempted to condemn him; for thereby
thou canst do great harm to thine own soul. Turn away, then, thy eyes, for
God’s sake, from any vices of thy neighbor, and turn into thyself, and see
whether thou art not, or hast not been as deep in the mire as he. And if
this appear to be the case, consider it in the order of Providence as an
opportunity of reading thy own defects in the life of thy neighbor, and as
a means of bringing thee to the knowledge of thyself, to true repentance
and amendment of life. Then turn thine eyes upon thy neighbor, and pray to
God for him, that He would be pleased, of his fatherly compassion, to
grant unto him also the same knowledge and amendment of life. The man that
is thus disposed, profits by his neighbor’s faults, and is preserved from
the sin of rashly judging or condemning him.
Chapter XII.
The Christian Ought Daily, Once At Least, Wholly To Abstract Himself From
All External Objects, And Retire Into His Own Soul; The Advantages Of This
Course.
_Return unto thy rest, O my soul; for the Lord hath dealt
bountifully with thee._—PS. 116:7.
The soul of man, flowing out into worldly things, and cleaving entirely to
the creatures, is like a wandering sheep. Now, the great Shepherd of souls
tries, by all the methods of his mercy and wisdom, to bring him back to
the fold, by emptying him of the creatures, and filling him with all the
fulness of God. Thus the royal Psalmist concludes the 119th Psalm: “I have
gone astray like a lost sheep; seek thy servant.” This expression, how
oddly soever it may sound to carnal ears, discovers, nevertheless, to the
spiritual man, the whole work of illumination and divine wisdom. For as
the soul of man is placed between time and eternity, so soon as ever it
turns to time, it forgets eternity, and withdraws every day further and
further from divine things. But if it returns to eternity, then it forgets
the creatures, recovers its liberty, draws nearer to God, and is
thoroughly drawn unto him. For there is nothing dearer to God, than a soul
abstracted from the creatures, and resigned to him. Then, and not till
then, the soul enjoys true peace, tastes the food of life, and feels in
herself the true fruits of that divine _anointing_, which denominates us
truly Christians (the name “Christ” signifying: “The Anointed One.”)
2. And if these things are so, who can doubt that it is the duty of every
true Christian, if not oftener, yet once a day at least, to taste this
divine food of the soul, which is God himself, that thereby he may be
refreshed with true peace, and be replenished with the fulness of divine
life and grace? Wouldest thou, O man, but thoroughly consider this, thou
wouldest be much more in love with heaven, than with earth! Wert thou but
thus disposed, though the burden of a whole kingdom lay upon thy
shoulders, as it did upon David’s, yet it should be no hindrance to thy
holy exercises. For the creatures are not in themselves hurtful, but are
only so to him whose soul is in captivity to them; or, as it is said, “who
sets his heart upon them” (Ps. 62:10), which ought to be entirely
consecrated and devoted to God. Upon this foundation stood the Psalmist,
when he cried out, “Lord, whom have I in heaven but thee? and there is
none upon earth that I desire besides thee.” Ps. 73:25. For so great is
the sweetness of divine love, that the soul that has once tasted it,
despises sufferings, and looks upon the love or hatred of this world with
indifference. They that are admitted to these joys, have perpetual peace
in God with all creatures, whether friends or enemies. To these “the yoke
of Christ is easy” (Matt. 11:30); for they are in Christ, and Christ is in
them; and his presence makes their burden light, whilst he bears it in
them, and they bear it in him. Therefore, such a believer says with St.
Paul, “I can do all things through Christ which strengtheneth me.” Phil.
4:13.
3. From what has been said, it appears plainly, how necessary and
profitable an exercise it is for every Christian, once a day at least, to
retire into his own heart, into God, and into Christ, to draw thence true
peace of soul, and to learn there the true use of temporal blessings. For
God does not forbid us the use of these, provided we walk in humility, and
in his fear, and continue faithful in our attendance upon him. Our misery
requires this of us, which in such a soul God will not suffer to last
long; and so does, lastly, our daily cross, which Christ by this means
makes light and easy to us. Not to say, that thou, O Christian, art
continually admonished by the Spirit of God within thee, to sigh and pray
for the love of God, and of God alone, and to grieve within thyself, when
any worldly impediments draw and separate thee from it. This is the true
and inward calling of the Holy Ghost, this is the well-beloved’s knocking
at the door of thy heart (Cant. 1:13; Rev. 3:20), as a living testimony
that our hearts ought to be the chamber of our heavenly bridegroom.
Chapter XIII.
Showing How The Love Of God Enters Into The Soul, When It Is Empty Of The
Love Of The Creatures.
_If any man love the world, the love of the Father is not in
him._—1 JOHN 2:15.
He that desires to become the habitation of God, must first divest himself
of the love of the world, and then exercise himself in the love of God. No
man can receive the one, without quitting the other; or be filled with the
Spirit of God, before he be emptied of the spirit of the world. As the
magnet by a touch draws iron to it; so God first touches, with his divine
love, the soul which he intends to draw and unite to himself.
2. Now this divine love is so great, that, like the sun, it shines upon
all; yea, it shines more universally than the sun itself, displaying
itself equally upon all men. So that it is not the fault of God, who is
pure light, and pure love, but of men, if they do not perceive or enjoy
it. For when God approaches men with the highest love, and most ardent
affection, he generally finds their hearts full of the love of the world,
and all uncleanness, that is, of covetousness, pride, lust, hatred, envy,
and evil thoughts, which force him to retire and to withdraw his graces
from them. Whence it appears, that since God is ready, like the sun in the
firmament, to communicate the rays of his light freely to every purified
soul, it is not His fault, but theirs, if they are not enlightened by it.
As, therefore, we know these things, let us keep ourselves from the love
of the world, and turn to the living God, watching diligently unto prayer;
let us labor earnestly for the love of God in Christ, by which we are
united to him. Let us knock at the door of his holy wounds, and from
thence expect salvation. If we do this, God will open to us, and give us
admission into that high state of uniting love, in which we shall be
refreshed with all the treasures of God. And who can doubt that the God of
mercy, the fountain of happiness, will fill the heart of man with greater
and more substantial joys, than any which this perishing world can afford?
3. Whosoever, therefore, loves God, shall be loved by all the saints and
holy angels. If I love God, then I share in the love of all the
inhabitants of the city of God, a love that far surpasses the highest
degree of worldly affection. And as all the heavenly host have the highest
love of God, and rejoice in his honor, so is their joy proportionably
great at every step of our conversion, and their happiness is enhanced by
every advance which we make in the love of God.
4. Now one evidence of divine love is this, that we use the creatures with
fear and humility. He that is endued with a habit of divine love, whether
he eat or drink, or whatever he doth, doth everything like a dutiful son,
with reverence and fear, having his eye constantly fixed upon the glory of
his Heavenly Father. 1 Cor. 10:31. From this fear of God flow the many
deep sighs and passionate groans of the devout soul, which, by degrees,
raise him from earth to heaven. For he discovers so many corruptions and
impurities in himself, obstructing the light and quenching the flames of
the Holy Spirit, that he is forced to cry out with St. Paul, “O wretched
man that I am! who shall deliver me from the body of this death?” Rom.
7:24. And truly, these sighs and groanings must frequently ascend to the
mercy-seat of God, that by the assistance of divine grace we may bear up,
and not faint under the manifold miseries of this wretched state, and the
pressure of a vile earthly body. Thus did all the holy men of old time
when they labored under the sense of spiritual infirmities: they raised
their broken spirits unto God by devout sighs, penitential tears, and
humble acknowledgments of their misery, which reverted into their own
bosoms with a large increase of grace and spiritual strength. He that does
not sincerely seek after God, but has his soul intent on something else
besides him, shall never find him. On the other hand, he that seeks him
alone, in the integrity of his heart, shall surely find him, and be
admitted to all the blessings and happiness that are to be found in the
presence of God. He that seeks God in truth, finds God, and all things
that are God’s; and whosoever seeks for nothing else, and looks for
nothing else but God only, unto him God manifests himself, and confers
upon him all whatsoever is laid up in his divine heart, that the same may
as properly be said to belong to man, as to God.
Chapter XIV.
Of The Exercise Of Patience And Love.
_He is brought as a lamb to the slaughter._—ISA. 53:7.
Whosoever would rightly prepare his soul for union with Jesus Christ,
must, like him, be clothed with the meekness and patience of the lamb.
Yea, he must have the very same mind that was in Christ, and become a lamb
even as he was. Let this be thy rule and thy guide in all thy actions. He
tells us himself, “Behold, I send you forth as sheep in the midst of
wolves.” Matt. 10:16. This is truly thy case; and whatever way thou
turnest thyself, remember that thou art in the midst of wolves, to whose
violence thou art continually exposed; and against this thou hast no other
remedy but patience, meekness, and submission, according to the example of
the Lamb of God, thy Saviour, Jesus Christ. And as this meekness of the
blessed Jesus was acceptable to his Heavenly Father, so also is thine,
when by patience thou dost triumph over persecution. So that it is thy
business to submit cheerfully to his will, whensoever he shall be pleased
to lay his afflicting hand upon thee, either more immediately from heaven,
or by any suffering which may fall upon thee by means of any creature. It
must all be borne with patience, as coming from the hand of God; and
assure thyself that the faithful Shepherd is at hand to seek and save the
lost sheep, and bring it home “upon his shoulders, rejoicing.” Luke 15:5.
Thus the patient soul is, by every impetuous wave of affliction, wafted
nearer to God. But if thy blind carnal reason suggest to thee any excuses
or objections against thy submission, hearken not to them; but fix thine
eyes upon the exemplary patience of thy Redeemer; look steadfastly to thy
crucified Saviour, who did no evil, yet suffered all injuries without
thoughts of revenge.
2. Endeavor to acquire more and more the meekness of the Lamb, and, above
all things, preserve the love of God, which cannot abide in a wrathful
soul. And here consider well with thyself what that love is. Do not fancy
it to be that inward joy, that unspeakable pleasure, which sometimes
elevates devout souls; that is not the essence of love, but the brightness
of it, differing from its root and cause as much as the light does from
the fire whence it proceeds. But the true essence of love to God is, to be
resigned to the will of God, to depend entirely upon him, and to submit to
every affliction as coming immediately from his hand. Thus did Job, who,
taking the loss of his children, his goods, his health, and his honor, as
coming from the hand of God, still “blessed the name of the Lord.” Job
1:21. So, too, David humbly submitted to the curses of Shimei, as being
ordered by the Lord. 2 Sam. 16:10. By this means the essence, the root,
and spring of love, are preserved pure and unshaken; and by love we rest
in God, and rejoice in all his dispensations. So that if it should please
God to sink such a man with Christ to hell, he would not open his mouth,
but rest satisfied with the will of God, in which only he finds happiness
and rest. In this love true peace is to be found, when in God, and for
God’s sake, we love everything, crosses and tribulations not excepted.
True love unites us to God, and to all the world: and the happiness of
such a state is inexpressibly great.
Chapter XV.
Showing How Christ, The Eternal Word Of The Father, Perfects His Work In
The Hearts Of The Faithful, By Love And Humility.
_Examine yourselves. Know ye not your own selves, how that Jesus
Christ is in you?_—2 COR. 13:5.
As the faithful soul is often obliged to bear the temptations and
suggestions of the Evil Spirit; so, on the other hand, it receives the
divine consolations from the mouth of the eternal Word speaking in it. Of
this Tauler speaks: “We know,” says he, “that the eternal Word is so very
near the ground of the human soul, that its own nature and being are not
more essential and familiar to it, than that Word is. This eternal Word is
continually speaking in man, though his perverse heart, deluded by the
devil, neither hearkens nor attends to it. For the great adversary makes
him deaf by his wicked insinuations, the love of the world, and carnal
inclinations.” For the devil to this day tempts all men, as he did Eve
(Gen. 3:4), by those things which he knows to be most agreeable to our
tempers and inclinations,—by riches, honors, friendships, our own nature,
the love of the creatures, and infinite other ways, in which he influences
and affects our imaginations. For as he is industriously busy about us for
our destruction, so he narrowly observes the particular bias of our
affections, and knows all the secret arts of raising our passions; and
when by thus striking our imaginations, he has discomposed our spirits, we
immediately become deaf to the calls of the Holy Spirit and the Word.
These suggestions of Satan we must oppose; for so far as we attend to
them, we are the nearer to our ruin; but if thou stop thine ears to his
insinuations, and turn thyself unto God in the centre of thy soul, thou
hast already conquered him. And as true friends, united in affection, are
particularly delighted in mutual conversation; so if thou sincerely love
God, thou shalt frequently hear his voice within thee. “If a man love me,”
saith Christ, “he will keep my words” (John 14:23): not only those which
he hears in the outward and visible temple and congregation of the
faithful; but those also which are heard in the true temple of the soul,
without which the outward hearing availeth little. And this inward voice
of God thou canst not hear, unless the love of God be in thee.
2. “The most certain token of love to God,” saith St. Gregory, “is this,
that we receive all the adversities which God shall think fit to lay upon
us, without any impatience in thought, word, or actions. If we do this,
without doubt we truly love God; if not, it is certain that we do not love
him sincerely, but prefer ourselves and our own things to him; though
nothing can be properly said to be a man’s own but sin; everything else is
God’s.” Take heed, therefore, that thou prefer not even the gifts of God
before Himself; whom if thou love purely and above all things, then thou
shalt continually hear him speaking peace to thy soul, according to that
saying of our blessed Lord, “He that loveth me, to him will I manifest
myself.” John 14:21. This manifestation is made by the opening of the
understanding, by the illumination of the heart, by the spirit of wisdom,
of understanding, of might, and of fear (Isa. 11:2), and especially by the
purifying and enlightening of the inward eyes (Eph. 1:18), to see and know
Jesus Christ.
3. But as the devil is wont to stop the inward ears of men by his
suggestions; so he also blinds their eyes by self-love, by the love of the
world and the creatures, and by inward and outward pride. For as by true
and genuine love, we hear Christ; so by faith and profound humility, we
must see him; for that only can purify our hearts from vain pride. For it
is not without reason that our blessed Lord tells us, “Blessed are the
pure in heart; for they shall see God.” Matt. 5:8. And for this cause it
is that God sends us so many crosses and afflictions, that we may thereby
be brought into the depths of profound humility, which is an exercise more
profitable to us than all the delights and glories of this world. And now,
though heaven, and earth, and hell itself, should unite their forces
against thee, yet bear up with constancy and patience, remembering that
all shall work together for thy good; as it serves to produce in thee true
humility, by which thou shalt see Christ. Look at him, O man, and consider
how he that is God (John 1:1; Acts 20:28; Rom. 9:5), most high and
omnipotent, by whom were made the heavens and the earth, and who could
easily again have reduced all things into nothing; yet for the sake of
this wretched creature man, submitted himself to the most bitter
sufferings. Phil. 2:5-8. Be thou, therefore, O sinful and wretched
creature, ashamed of that pride, vainglory, and self-love, which have
taken possession of thy heart. Learn to submit thyself to every cross that
shall be laid upon thee, of what sort soever it be, whether inward or
outward; and so subject thy proud, swelling spirit to the thorny crown of
Christ, that thou mayest imitate thy humble and crucified Lord by a true
contempt of thyself; making this the great end and design of all thy
actions, to be conformed to the meek and suffering life of the blessed
Jesus, that so thou mayest come to an experimental knowledge of him. For
what avail a few cold, formal reflections upon the sufferings of our Lord,
whilst we are destitute of that meek and patient spirit with which he bore
them? Of what benefit is it to entertain our fancies with a few dead
speculations about his passion, whilst our hearts are full of pride,
ambition, and worldly love? This, surely, is not the way to the true
vision and experimental knowledge of Jesus Christ. The Spirit of Jesus
operates most deeply in the valley of humility. And in this consists the
essence of humility, that a man look upon himself and all that he ever
has, or ever can do, as nothing. For if there be any good in thee, it is
not of thyself; it is the gift of God.
4. And this humility thou must practise, if ever thou expect to see
Christ. For the hidden mysteries and wisdom of God are revealed to the
meek and humble, but are hidden from the wise men of this world. Ps. 51:6;
Matt. 11:25; 1 Cor. 1:20, 26. For in this humility alone consist the
knowledge and understanding of pure and divine truth, in which is the
essence of eternal blessedness. In this the greatness of the divine
majesty manifests itself, which the more clearly we discern, the deeper
root humility takes in our souls. And the most certain sign of divine
illumination is, that a man grow daily more and more humble, and be less
fond of himself. For self-love and pride are the fountains of all the
darkness, error, and iniquity that are in us. On the other hand, they that
are truly enlightened by God, glory in contempt and sufferings, and
rejoice to imitate their suffering Redeemer. This is the groundwork and
spirit of Psalm 119. The royal prophet well knew that without such a
thirst after godliness, no divine light and wisdom would enter the soul,
and no divine answer be given to it. And this is the real purport of that
long Psalm.
5. In a word, this humble and resigned state of soul, is that in which God
particularly delights to operate. And he that has this, carries in his
soul the comfortable presence, and in his body the suffering marks of the
Lord Jesus; and considering himself as unworthy of the least of God’s
mercies, he uses them all with reverence and fear, having his eye, like a
good servant, fixed on his Master; and therefore he is honored with His
more immediate conversation, and grace.
Chapter XVI.
Showing How The Holy Spirit Operates In Our Souls.
_I will pour water upon him that is thirsty, and floods upon the
dry ground._—ISA. 44:3.
If after a drought and dearth of three years and a half (such as happened
in the time of Elijah, 1 Kings 17:1; 18:45), it should please God to send
rain upon all the earth, one man’s field only excepted; he would truly
have reason to think that God was angry with him, and that his case was
most deplorably miserable. But how much more miserable and unhappy is he,
who, though hungering and thirsting, like a parched ground, after faith,
charity, and all Christian graces, yet cannot receive one drop of
spiritual consolation in the inward ground of his soul!
2. But if this ever happen, it is not God’s fault, for he is ready “to
pour out his Spirit upon all flesh” (Joel 2:28), but man’s, who prepareth
not his heart to receive it. The best preparation to receive this holy
guest, is to turn our hearts by faith and prayer from the world unto God,
as the Apostles did at Pentecost (Acts 2:4); and whensoever God shall find
us thus prepared, he will forthwith visit us with all the fulness of
spiritual blessings. On the other hand, if the heart be full of the world,
there will be no room for the Spirit of God to enter; for where the one
is, the other cannot be. As in nature there is no vacuum, so it is in the
spiritual world. Let this then be thy care, and this thy chief concern,
not to fix thy heart upon any creature, either inwardly or outwardly, not
on the love of thyself, nor upon thine own will, but upon God alone;
assuring thyself, that this is the most noble and useful exercise for
thee. As the finest work of the most skilful workman may be broken and
destroyed by a heedless child; so it often happens with the works and
gifts of God, which men destroy by their rash and unadvised management.
Thus they break and deface the most noble designs and operations of the
Spirit of God within them; they attribute that to themselves which is the
work of God, and patch their own vile rags upon the fine linen of Christ’s
righteousness. For it is most certain that we are “unprofitable servants”
(Luke 17:10), and by consequence can do nothing but what is unprofitable.
And, in the same degree, as God is more noble than man, so the works of
the Divine Spirit are more noble and precious than those of the human
spirit. Hence it follows, that if thou wouldest have God to operate more
eminently in thee, thou must surrender all the passions, affections, and
powers of thy soul, to be possessed, governed, and directed by Him. For
unless the creature be entirely still, thou canst not hear the voice of
God. Think not then that every inward motion which thou perceivest, is the
work of God; whereas some are merely the product of thy own flesh and
blood. Take heed therefore to thyself, and learn to distinguish well, lest
thou ascribe to God the very operations of the devil.
3. But in order to the more perfect operation of the Holy Ghost in thee,
there are two rules proper to be observed: first, that thou turn away
thine heart from the world, the creatures, thyself, and thine own will and
affections, that so this Holy Spirit may have room to act freely;
secondly, to receive all crosses and afflictions as coming from the hand
of God, without any respect or reference to the creatures, and to embrace
them as preparations for receiving more plentiful communications of divine
grace and blessing. Suppose, for instance, thou wert engaged in some good
work or act of devotion, and some intimate friend should break in upon
thee with abusive and reproachful language; if thou couldest bear this
with silence and patience, thou mightest be assured that that was the work
of the Holy Spirit, in order to prepare thee for greater blessings. But if
wicked thoughts be suggested to thee, by the devil, yet satisfy thyself
that they do thee no harm, because they are involuntary. Lastly, if thou
art engaged in any worldly calling or profession, see that thou perform
thy duty in it with thine eye fixed upon the glory of God, and the good of
thy neighbor. By this means all thy works shall be wrought in God, and his
Spirit.
Chapter XVII.
Signs Of The Presence Of The Holy Spirit In Us.
_The Comforter will reprove the world._—JOHN 16:8.
When the Holy Spirit enters into our soul; that is to say, manifests his
presence by his operations, in the first place, he forthwith reproves in
us everything that is not divine, such as the lust of the flesh, and the
lust of the eyes, and the pride of life (1 John 2:16), giving us a sort of
loathing and abhorrence of them. Whosoever, therefore, lives a carnal
life, without such inward admonition of the Holy Spirit, may assure
himself that that Spirit is not in him; inasmuch as it is peculiarly his
office and character, at all times, to persuade, draw, and invite every
one that will give him room to act freely, to the duties of a Christian
life. Thus the Holy Spirit reproves sin. But everything is sin, that
opposes our obedience to the will of God. And every such act of
disobedience, or inclination to it, the Holy Spirit reproves wherever he
enters.
2. Hence, in the second place, arise spiritual sadness, grief, and inward
terrors of mind. Of this the children of this world have little
experience, though it is one of the surest signs of the presence of the
Holy Spirit in the soul. But they that are utter strangers to this godly
sorrow, who run on with delight and satisfaction in the way of the world,
upon whom all things smile, and who find here their enjoyment, and never
meet with any cross; these men, I say, are in a very dangerous state, and,
being destitute of God’s Spirit, are without God in the world. On the
contrary, they that are afflicted of God, and are reproved in their
consciences by the Spirit of God for every act of disobedience to his
will; and are led in the way of the cross, being brought under the
discipline and correction of wisdom, are those in whom the Spirit of God
prepareth himself an habitation. And this is the second sign of the
presence in us, of the Holy Spirit.
3. The third sign is, that the Divine Spirit takes away from us all the
glory of our own merit and righteousness, so that before the righteousness
of God it falls as a flower of the field, and withers as grass, when the
spirit of the Lord bloweth upon it. Isa. 40:6, 7. For the Spirit of Christ
shows us that we have no other solid and stable foundation upon which to
rest, but the merits and righteousness of Jesus Christ. “Woe to our own
righteousness,” saith St. Augustine, “if it were to be tried and judged
without mercy by God.” For this reason Isaiah compares it to “filthy
rags.” Isa. 64:6.
4. The fourth token of the presence of God’s Spirit, is when a man looks
upon his neighbor’s faults with compassion, not rudely censuring or
condemning him. For a haughty desire to judge others is diabolical,
proceeding from nothing but pride, contempt of our neighbor, and
admiration of ourselves. And where these reign the Holy Spirit cannot
abide; but wheresoever He is, there a man is careful—1. Not to reprove his
neighbor but upon urgent necessity. 2. To do it in the proper time and
place, after the example of our blessed Lord. 3. Not to do it in severe
terms, but with meekness and humanity. 4. Not to despise his neighbor, nor
expose him to the scorn and contempt of others, but to do all from a pure
principle of charity. Let these things sink deeply into thy heart, that
thou mayest abide in humility, and in the grace of the Holy Spirit, and
that he may dwell in thee.
Chapter XVIII.
Showing How Worldly Pleasures Drive Away The Holy Spirit.
_Abstain from fleshly lusts, which war against the soul._—1 PETER
2:11.
The children of this world earnestly follow the joys and pleasures of it,
which the children of God avoid with all diligence, as so many snares and
temptations of the devil, designed to draw them from God, their sovereign
Good. If thou, O Christian, resolve to preserve this most valuable
treasure, be careful to avoid all occasions of losing it. Of this sort are
all so-called sports, pastimes, and recreations, or those actions which do
not in some way tend to the glory of God, and the good of our neighbor.
And though thou art sometimes forced to be present at them, yet be then
careful to turn thy thoughts inward, by an elevation of thy heart to God;
and so thou shalt never lose the comfort and peace of the divine presence
wheresoever thou art. And whilst thou art faithful in this exercise, the
world and all its vanities shall not hurt thee. This was queen Esther’s
case, who, though outwardly clothed with royal ornaments, yet was inwardly
clothed with profound humility. Thus David, in the midst of his glory and
riches, had nevertheless, humble thoughts of himself. 2 Sam. 6:22. And
Joseph, in his master’s house, which was full of luxury, yet preserved a
chaste heart. Gen. 39:9. And this is that true fear of God which keeps his
faithful servants from the world and all its vanities, that they lose not
their inward joy and peace of conscience. This “fear of the Lord is the
beginning of wisdom.” Ps. 111:10. He that is endued with it will not turn
himself to the world, but from the world to God, seeking contentment, joy,
and peace in Him. This, in short, is the fruit of true contrition; to turn
us away from all things which are not God, or do not tend to him; and to
turn us to that chief and true Good, which is God. If we are inwardly
conscious that we have hitherto neglected this useful exercise, and have
been immersed in the vanities of the world, let the remainder of our lives
be spent in bewailing and lamenting our past transgressions, and in
forsaking and guarding against every approach towards them. If we do this,
God will not remember how great sinners we have been, but will rejoice at
our repentance, not regarding our former iniquities, but our present faith
and earnest desires of serving God more faithfully than hitherto we have
done. But though God so earnestly desires our salvation, yet too many, by
turning from him to the world, resist his grace and force him out of their
hearts, notwithstanding all his gracious endeavors to continue there.
2. Therefore it is necessary that every man should die to the world, that
would live to God; whence it appears that the major part of mankind are at
enmity with God. Alas! how many mortifications of the flesh must we
undergo before our corrupt nature, both externally and internally, is
perfectly slain in us, and the life of God succeed in its place. Now
crosses and trials are as so many remedies applied to our corruption, in
order to drive out of us the poison of sin, and restore us to the life of
God. Whence it appears, that the benefit of afflictions is very great, and
that we ought to meet them with contentment and joy, as the means of
purifying our corrupt nature, and bringing us to a participation of the
divine nature. This it is which brings us to the noblest exercise of
Christian duty, namely, dying to the world, in prosperity and adversity,
in silence and hope, secretly and inwardly, without the least murmur or
complaint. They who fret, repine, or complain, discover plainly that they
are unwilling to die to the world, and that they have but little of the
divine light in their souls. God cannot live in the soul which is not dead
to the world; for the more we live after the lusts of corrupt nature, the
less we live unto God and his holy will. On the other hand, the less we
live to the flesh, so much the more we live unto God. Let this, then, be
our certain rule, that he that would live to the Spirit, must die to the
flesh. Rom. 8:13.
Chapter XIX.
Of Inward Prayer, And Of The True Use Of The Lord’s Prayer.
_Ye have received the spirit of adoption, whereby we cry, Abba,
Father._—ROM. 8:15.
As God operates eminently in humble souls; so the Holy Spirit particularly
works in them the gift of filial prayer. Without the Spirit of God there
is no true prayer; for he it is that cries and groans in the soul, being,
as it were, its life. Rom. 8:26; Gal. 4:6. For as the soul is the life of
our body, so is the Spirit of God the life of the soul, being the source
of all its spiritual life and strength. This Holy Spirit is also the
witness of our adoption and regeneration; and he who knows how to use
these as he ought, relying, by faith in Christ and love of the Holy
Spirit, upon the eternal love of his heavenly Father, will ask for, and
receive great and heavenly gifts. For so great is the love, so abundant
the goodness of God, that he can deny nothing to his children, who ask in
faith. But as even faith and prayer are the work and gift of God, so we
must daily apply ourselves to Him for the same. Hence arises the true
internal prayer of the heart, from a true conversion and inclination of
our souls and affections to God. This inward prayer pierces the heavens,
whilst a man walking in the steps of his Saviour, freely and cheerfully
takes up his cross and follows him; not like Simon the Cyrenian, who bore,
indeed, the cross, but it was because he was compelled to do it. Matt.
27:32. So great is the love of God, that he does not stay for our prayers;
but comes forth freely to meet us, and courts our friendship, entreating
us to ask pardon for our sins, and to practise the same love towards our
neighbors which he shows towards us. Happy is he, who truly knows,
understands, and meditates on this boundless love of God in Jesus Christ.
Such a man prays more effectually in his heart, than if he used the most
perfect form of words. One single meditation or devout sigh offered up to
God by Jesus Christ, in faith, love, and devotion, is more acceptable to
God, than all the parade of external worship.
2. The whole life of a Christian ought to be spent in the exercise of
love, and in the imitation of his crucified Lord. He properly is a
Christian, who does all things from a principle of divine charity, and is
transformed by it into the nature of Christ. And can God deny anything to
so dutiful, loving, and obedient a child when he prays? No, surely. But
that we might know how and for what we ought to ask, Christ has taught us
the _Lord’s Prayer_, a prayer full of petitions for the most exalted
blessings. Can there be a greater good than the kingdom of God? For he
himself is his own kingdom, extending to all rational creatures. So that
when we pray, “Thy kingdom come,” we pray that God would please to bestow
Himself upon us, with all the riches and blessings of his presence. In
this kingdom, therefore, God is our Father, manifesting his paternal love
and faithfulness to his children, by erecting his kingdom in us, that
therein he may perfect his most noble work in us, expressed in this
petition, “Hallowed be thy name;” which is done when the dignity and
excellency of the divine name and nature are more deeply discovered in the
soul.
3. In this kingdom, which is within us, he works his own will, without any
impediment. And so his “will is done in earth,” namely, in us, “as it is
in heaven,” that is, in God himself. Hence we understand, that what God
desires to bestow, and has commanded us to pray for, is nothing less than
Himself. This was the promise that he made to Abraham, “I am thy shield,
and thy exceeding great reward.” Gen. 15:1. Moreover, our Heavenly Father
gives us “our daily bread;” that is, he appropriates all his creatures to
our use, testifying thereby the greatness of his love towards us. For the
heart that is truly devoted to God, and in which he freely executes his
own will, is capable of receiving the fulness of his grace and blessings.
So great are the goodness, love, and mercy of God, that he can deny us
nothing that is necessary either for the body or the soul; and he best
knows our necessities. For this end he is daily setting our sins and
miseries before our eyes, teaching us to abase ourselves before him, and
to pray: “Forgive us our trespasses, as we forgive them that trespass
against us.” For so compassionate is God, that he freely offers us
forgiveness of sins, and teaches us how to ask it from the heart; that
thereby we may be assured, that he is more ready to forgive, than we are
to ask it; and that we may thence learn to exercise the same kindness
towards our neighbor, that He exercises towards us. For they that are
truly the children of God, exclude no man from their charity, or from the
love of God. They have nothing more at heart, than the glory of God, the
increase of his kingdom, and the salvation of all men. By this
acknowledgment of sin, and petition for pardon, the Christian is taught,
that in his natural state he is without God and his kingdom; void of
comfort, poor and miserable. And, therefore, he is taught to pray, “Lead
us not into temptation,” by which the devil endeavors to draw us from the
will and kingdom of God; but that he would “deliver us from evil,” that
is, from our own evil will and corrupt nature, which hinder the
accomplishment of God’s will, and the erecting of his kingdom in us, and
deprive him of the honor due unto his name. “For thine is the kingdom, the
power and the glory, for ever and ever. Amen.” Whilst we receive these as
coming from him alone, they still continue to be his. But if we do not
ascribe them to Him alone, we exclude ourselves from his kingdom, his
power, and his glory, not worthily sanctifying his name, nor obeying his
will. And hence it follows, that we also are out of his kingdom, and so
have no title to remission of sins and deliverance from evil.
Chapter XX.
Showing That Humility Must First Be Laid As A Foundation In The Heart, And
All Our Works Must Rest On It; Its Blessed Influences.
_Be clothed with humility._—1 PETER 5:5.
If thou wouldst build for eternity, let thy foundation be humility; for no
man can of himself do anything. Wherefore, in all thine undertakings,
humble thyself before God, the overflowing fountain of grace and mercy,
and pray devoutly for his direction and assistance, that all thy labors
may be entirely directed to the praise, and honor, and glory of God; and
remember this, that whatsoever thou doest without the grace of God, can
tend to nothing but sin and destruction. He that carefully attends to
this, submitting himself entirely to the divine will, silently and humbly
deploring his own weakness and vileness, and by ardent love devoting
himself to God, shall experience in all the powers of his soul the
wonderful works of God; while, on the contrary, pride is that vice which
makes all our works vile and abominable in the sight of God.
2. And alas! why are dust and ashes proud? If we look into our original,
we were created out of nothing; of ourselves we are nothing, more fleeting
than a vain shadow; so corrupt that nothing but the grace of God restrains
us from falling into the grossest sins, and sinking into the lowest pit of
destruction. We are perpetually exposed to the assaults of the devil,
against whom we have no security but in humility. For this evil spirit,
puffed up with pride, has all imaginable advantages over the proud man;
but flies from the meek and humble. Pride has its root in Satan; but so
long as thou canst preserve thy humility, turning thyself to God from all
thine iniquities, so long he can have no power over thee. How lamentable a
thing is it then, to see a Christian, furnished with the Word and Spirit
of God, so tamely give himself up to the devil. Such a one is like a
cowardly soldier, who, though armed from head to foot, should suffer
himself to be stung to death by a wasp. So powerful is the grace of God in
humble souls, that if they will be true to themselves the devil can have
no power over them. And if thou suffer thyself to be thus shamefully
foiled, notwithstanding all the assistance offered to thee, what canst
thou expect at the last day but the insults of those very evil spirits to
whom thou hast given so cheap a victory. Consider well, therefore, what a
grace and blessing humility is.
3. There is, moreover, in humble souls, a perpetual hungering and
thirsting after the grace of God, which God never fails to reward by the
fulness of his blessings, that is, of Himself: for he alone can satisfy
the cravings of a thirsty soul. And on this humility is founded true
repentance; for when a man sees the vast impurity, the secret malice, the
deep corruption of his sinful heart, and bewails all this with sincere
sorrow, he gladly lays hold of the free grace of Christ by faith, and
entirely resigns and devotes himself to the will of God. Such a man’s sins
God freely pardons, and, as it were, blots them out at once. For when a
man turns himself from his sins unto God, God immediately turns unto him
and remembers his transgressions no more.
4. Another property of humility is, that it cheerfully receives every
cross sent from God as a preparation for greater gifts; it regards not the
immediate agents by which the man is afflicted, but looks up to God from
whom afflictions come. The humble man rejoices in the cross, saying:
“Hail, blessed cross, unexpected indeed, but not unwelcome. I know that it
is the will of God by thee to sanctify and consecrate me to Himself.” And,
lastly, humility keeps a man in peace of mind, as well in adversity as in
prosperity, as well under the want, as in the abundance of the gifts and
blessings of God. So that the truly humble man is always easy, whether it
please God to give or take away, and nothing can happen to him, to exalt
or deject him above measure. In him the wonders of divine grace manifest
themselves. And whereas he before lived and acted by his own strength, he
is now supported by God, and in and through Him produces fruit abundantly.
Chapter XXI.
Showing That A Man Ought To Rest In God Alone, And Not In His Gifts; And
That He Must Deny Himself.
_Be glad in the Lord, and rejoice, ye righteous._—PS. 32:11.
The genuine love of God proposes God alone for its end. It delights not in
the creatures, but in that supreme, eternal, and uncreated Good, whence
they proceeded; and this not only outwardly, but even in the very bottom
of the soul. For the soul, besides its natural powers, by which it gives
life and motion to the body, has a deep and central essence, having no
relation to the creature. This is the seat and city of God, abstracted
from all external and earthly things; here the Holy Spirit pours out his
gifts through all the faculties of the soul, in the different
manifestations of wisdom, understanding, and knowledge. But when corrupt
nature begins to delight itself inordinately with these visitations,
loving the gifts more than the Giver, it immediately pollutes them by
corrupt mixtures of self-love. All the love and joy which result thence,
are blind, vicious, and deceitful. For as the gifts of God are not God
himself, so we must not place the same love upon both. Most men rest in
the gifts of God, and upon the least perception of divine light in the
understanding, or warmth in the affections, imagine themselves at the
summit of perfection; not considering that they are yet far short of it.
Man was made for greater things, even to receive God into the soul; and
God is displeased if we stop short of this. There is nothing he so much
desires as to bestow himself upon us, and that after the most exalted and
glorious way; and certainly the least we can do in return is thankfully to
accept this divine love, and to delight in God alone.
2. But so corrupt is human nature, and so addicted to self-love, that it
catches greedily at everything that may gratify its passions, placing its
happiness in those delights, which, like Jonah’s gourd, perish in the
enjoyment. This satisfaction, though in the gifts of God, defiles them,
and hinders His operations in us. So great, and so deep, is the corruption
of our nature, introduced by Original Sin, that scarce one in a thousand
can know his secret faults. Ps. 19:12. Hence proceeds that inordinate love
which men have for themselves more than for God. This abyss of corruption,
the most learned men could never fully fathom nor explain: and yet much
more difficult is it to root it out of human nature. This rooting it out
is the denying of ourselves, required by our blessed Lord, if we will be
his disciples. Matt. 16:24. And yet it is much easier to forsake all
earthly things, gold, silver, houses, and estates, than to forsake one’s
self: so deeply is this poison rooted in our nature! But as this
self-denial is absolutely necessary, so God disposes and prepares us for
it by various tribulations. This is the only end of all the crosses and
afflictions, inward or outward, spiritual or bodily, with which he is
pleased to visit us; namely, to bring us to the practice of self-denial.
Chapter XXII.
Showing How Our Works May Be Rendered Acceptable To God.
_Delight thyself in the Lord; and he shall give thee the desires
of thine heart._—PS. 37:4.
As man in his natural state is obnoxious to the wrath of God (Eph. 2:3),
it follows, that all his natural works, how great and good soever they may
appear in the eye of the world, are subject to it likewise. For, without
the grace of God, we can do nothing that is acceptable in his sight; but
if a man be in a state of grace, then all his works are acceptable to God;
because it is the grace of God which works them in him.
2. Whence it appears, that all manner of gifts whatsoever, as St. Paul
assures us, are to be ascribed to the grace of God, not to ourselves (1
Cor. 15:10), and that by our own works we can never be justified or saved.
For though a man should suffer all the pains of martyrdom; though he
should perform all the good actions that were ever done by all the saints
from the beginning of the world, or that ever shall be done; though he
should feed upon nothing but thorns, and suffer death, not once, but every
day; yet could he not thereby, of himself, be able to procure the least
grace. Depend not then upon thine own works, but upon the infinite mercies
of God in Jesus Christ, with a resigned and humble spirit: and then be
confident, that the same Jesus will, of his free love and mercy, give thee
whatever he shall see expedient for thee. This is the meaning of the
saying of our Lord, “When ye shall have done all those things which are
commanded you, say, We are unprofitable servants.” Luke 17:10. O merciful
God! how poor, how worthless in thy sight is our righteousness; it is no
better than “filthy rags.” Isa. 64:6. For all the works of good men would
be of no value for our justification. Enter then into thy purchased
inheritance by the surest gate, even the meritorious work of thy blessed
Saviour. Offer up to God his passion, for the punishments which thou hast
deserved; his holy thoughts, for thy polluted imaginations; his many
divine words, for thy vain speeches; in a word, all his works, his
poverty, his patience, his meekness and charity, for all thy defects and
omissions. Keep thine eyes fixed on the blessed Jesus, and thou shalt
obtain grace and favor with God. With the Prodigal Son (Luke 15:20),
return to thy offended Father, and he will receive and embrace thee. His
mercies are unchangeably the same, ready to be communicated to every
sincere penitent. This he freely offers to all, and nothing is more
agreeable to him, than to show mercy to him that asks it in faith. For
“his hand is not shortened, that it cannot save.” Isa. 59:1. And the more
wretched and miserable thou appearest in his sight, the more welcome shalt
thou be to Him, who is desirous to enrich thee out of his own treasures.
The sins of the whole world, bear no more proportion to his infinite
mercies, than a single drop of water does to the vast ocean. But as soon
as thou art in a state of grace, all thy works wrought hence in thee,
shall be made acceptable to God, through his only begotten Son, by whom
alone we have access to his mercies. In this faith, in this union with the
Son of God, thou shalt live. He is that living fountain that purifies all
our uncleanness, and makes all our works acceptable in his sight. Zech.
13:1.
3. But still take heed to thyself, and remember that thou rest not even in
thy spiritual privileges, which, as a child of God, are bestowed upon
thee, but in God alone, the author and giver of them. Hence we are
commanded, “to delight in the Lord” (Ps. 37:4); not in his gifts, but in
his glory; that his will may be perfected in us. We must then refer all
our gifts and graces to their munificent donor, even God. In order to use
them aright, let this rule be deeply fixed in our minds. If thou hadst all
the gifts and graces which God has bestowed, either in heaven, or on
earth, with the good works of all the saints that have ever lived; as soon
as thou beginnest to take an inordinate pleasure in them, and to delight
in them as a property of thine own, they are immediately defiled with the
stain and guilt of idolatry. For there is nothing either in heaven or
earth, in which we ought to rest, but God alone. And when we do this, then
God himself is our joy, our delight, our rest, our fulness, our treasure,
and our refuge; and in this consists the fulness of blessing; we then
become proper vessels of divine grace. For in proud spirits, which are the
organs of the devil, God cannot operate; but “he giveth grace to the
humble,” as St. Peter tells us (1 Pet. 5:5), and filleth their souls with
his treasures. Inward pride is the fruitful root of all vices. By this the
devil keeps his strongholds in the soul, which God alone has a right to
inhabit. The vine, as to its outward form, seems to be but a useless
plant, fit for nothing but the fire; and yet, under that mean outside,
conceals veins of most generous juice. So it is with all those godly
persons, through whom the Spirit of God operates: they appear in the sight
of men as vile and contemptible persons; their appearance is humble, and
void of external grandeur; but within, they are full of invaluable
treasures, even living streams of blessing flowing incessantly from the
throne and presence of God. But they who are puffed up with their gifts,
who make a show of their alms, who build altars in churches at their own
cost, adorning them with their own names, arms, and titles of honor;
these, by displaying so industriously their good deeds to the world, have
indeed received their reward. In the same unhappy state also are they,
whose mouths are full of their own wants and unworthiness, continually
desiring others to pray for them; not considering that other alms,
proceeding from an humble, sincere, and devout heart, are a more effectual
prayer to God, than are all the intercessions of persons who know that
these alms are given only for display.
4. If, then, thou wouldest have thy works to be sincere and acceptable
before God, observe carefully these four general rules: 1. Think humbly of
all thine actions, not respecting thyself, but God alone. 2. Let this
humility be deeply rooted in thy soul, humbling thyself not only under the
hand of God, but under every man, whether small or great, from a hearty
sense of thine own unworthiness. 3. Look upon all that thou doest as
unprofitable and worthless. 4. Have a profound dread of the secret
judgment of God, not, indeed, as proceeding from any doubts about the
mercies of God; but, regarding him as thy best friend, be careful to avoid
everything that may disoblige or offend him. He that despises these four
rules, renders even his best actions impure in the sight of God. But he
that carefully attends to them as the rules of action, shall be like a
green olive tree in the house of his God, bearing good fruit abundantly.
Ps. 52:8.
5. And we must observe that even the most inconsiderable thing thou doest,
if it promote the good of thy neighbor, is acceptable to God; whilst he
that employs not his talent to that end, shall have a serious account to
give at the last day. This is the only use and end of God’s gifts, that we
should readily and industriously employ them for the benefit of others.
Every action, art, employment, and profession, were given by God for this
only end. And these are the works which, as our Lord tells us, “are
wrought in God” (John 3:21); that is, in faith and charity, directed
solely to the glory of God and the benefit of our neighbor, without any
prospect of honor or advantage to ourselves, of which every man’s own
conscience is the proper judge. Consider then carefully with thyself the
spring and motives of all thy actions, remembering that if thou neglect or
refuse to employ the blessings of God for thy neighbor’s benefit, thou
must have the same punishment with the slothful servant, who was deprived
of his talent which he had hid in the ground, and not employed, and saw it
given to another that better knew how to use it. Matt. 25:26. Thus thou
losest both the gift and the grace. No less foolish are they who pretend
to things above their strength, who talk eloquently and fluently of what
they neither practise nor understand. Though these should confidently
pretend to speak by the authority of the blessed Trinity, yet is all this
nothing but empty boasting, unless they demonstrate that they
experimentally know what they so magisterially inculcate.
6. Remember also, that no actions, how great and glorious soever in
appearance, which proceed only from ostentation and vainglory, can be well
pleasing to God. For as is the principle of our actions, such are also the
actions proceeding from it. Whence it follows, that such as regard
themselves only, are no better than impostors and hypocrites. Their best
works are no better than painted sepulchres, which appear beautiful
without, but within are full of nothing but corruption. There is in them
no pure love of God, no desire to promote his glory; but only a certain
carnal self-love and an insatiable thirst of vainglory.
7. The sum of all is this, that all our works, how specious soever they
may appear, if they be directed to any other end but God, are nothing but
vanity and idolatry. For he is truly an idolater, who proposes to himself
any other end or aim but God. Wherefore, if thou hast any gifts, use them,
but take heed that thy heart rest not in them; if it so rest, thou art
guilty of idolatry.
Chapter XXIII.
Of The Mystery Of The Cross, By Which We Are Drawn To God.
_He that taketh not his cross, and followeth after me, is not
worthy of me._—MATT. 10:38.
Let all that desire to be the true disciples and followers of Jesus
Christ, bear their cross in this world, be it what it may; for if thou
flee from one, another will meet thee; and do what thou wilt, thou must
bear it. But under every cross the hand of God is with us, to lighten it
and make it easy, and by his assistance we may bear it with pleasure. But
when God withdraws his hand, then, indeed, it is a heavy burden. Now the
Son of God bore a very heavy burden, and in the most afflicting
circumstances; of which, in their proportion, all his true friends and
followers have been partakers. Words cannot express the many and great
advantages that are in the cross; forasmuch as God lays it upon us in mere
love, that he may thereby draw us to himself, and make us “conformable to
the image of his Son” (Rom. 8:29), and partakers of eternal happiness. The
wounds in Christ’s sacred feet, should teach us abstinence and patience:
abstinence from carnal lusts and fleshly pleasures; and patience under all
afflictions and oppositions, whether from within or without. The wounds in
his sacred hands, should teach us silence and contempt of worldly things.
The wound in his side, should teach us to deny ourselves, and seek for
rest and joy in Christ alone. His naked body stretched on the cross,
should continually put us in mind, that we must be stripped and bare of
all created comforts. For as Christ was fixed naked to the cross, and his
garments were parted by lot before his blessed eyes (Ps. 22:18; Matt.
27:35), so, be assured, that if thou art desirous of perfection, thou must
be stripped of everything which is not of God. And as every cross, however
small, is laid upon thee by the particular order and direction of
Providence, so thou oughtest to receive it with thankfulness. For the
beloved friends of God have always the greatest share of afflictions. The
devil always makes use of our prosperity, as the best season and occasion
of our ruin; to prevent which, it pleases God, in mere compassion, to
visit his children with a variety of crosses and afflictions, thereby
withdrawing us from the love of the world, and disappointing the malicious
designs of the tempter. Did we but know how efficacious the cross is in
bringing us to God, driving away the devil from us, and entitling us to
future glories, we should not only expect it with patience, but run out
vigorously to meet it. For so great is the dignity, so transcendent are
the benefits of the cross, that God has allotted it as the inseparable
companion of all his chosen servants.
2. Did we thoroughly consider the benefits and honor of the cross, we
should think ourselves unworthy of so great a blessing; for great is the
honor of being made like unto the Son of God! He was never acceptable to
the world, but was its scorn and derision. But now, scarcely one Christian
in a thousand is come to that perfection, as not to desire to please the
world. He that pleaseth the world, cannot, however, please God: and he
that is full of the world, is empty of God. But so far as a man dies to
himself and the world, so far is Christ, the true life, advanced in him.
No man can please God better than by fully submitting to his will. If my
prince should like to see me in one suit of clothes rather than in any
other, I should certainly esteem it better than the most gaudy dress. And
since my God is better pleased to see me under the cross, I ought
certainly to prefer it to all the affluence and glories of the world. But
perhaps thou art in doubt with thyself, whether the cross which thou
bearest, has come from God; if so, let this be the test: Whatsoever thou
sufferest for thine own sake, will be grievous and tedious, but if thou
suffer for God’s sake, thy cross will be easy, for God himself will
lighten it. What matters it then, whether thy load be of the weight of a
hundred or of a thousand pounds, if He but lend a helping hand, and make
thy yoke easy and thy burden light. Matt. 11:30. Wherefore, O Lord, lay
upon me what burden thou pleasest; only assist me in my weakness with the
everlasting arms of thy omnipotence!—Observe, in the next place, that the
choicest blessings of God are bestowed upon us whilst we are under the
cross; and though they are sometimes bestowed beforehand, yet it is the
cross that confirms them in the soul; and as it is so very useful and
necessary to the soul, God has given a large share of it to his faithful
friends and servants, and particularly to his only begotten Son Jesus
Christ; the advantage it brings with it, making it tolerable and easy to
be borne. Devout men submit themselves entirely to God, keeping their
minds easy and cheerful under all the vicissitudes of life. Particularly,
they take care to preserve humility, as the best guard against the
assaults of their spiritual adversaries. Though God sent his only Son into
the world, in order to suffer in his human nature, yet we expect an
exemption from sufferings. But, be assured that if you would walk in the
same way, and rest upon a firm foundation, you must expect to suffer with
Christ, and in some degree at least, to have your lives conformable to
his. Every affliction, how small soever, is a token of divine love,
commissioned to visit us for our good. And the united malice of earth and
hell cannot do the least hurt to a devout man trained up in sufferings,
and in obedience to the discipline of the cross. The more his enemies
assault, the higher is he exalted by God. And though he should be thrust
down into hell, yet even there would he meet his God, and hell itself
should be a heaven and blessedness to him.
3. When God sees a man too weak for a temptation, he refreshes him a
little with his consolations, that he may not entirely sink under it: but
he should know, that these intermissions are only allowed him in order to
recover his strength, that he may the better bear up against a fresh
assault. So it pleases the divine love to exercise men, that by various
trials and temptations, they may be brought to despise all worldly
enjoyments, and, like the panting hart (Ps. 42:1), may long for the
fountains of divine peace and joy, the refreshing streams of life and
glory. There the weary soul may drink and be satisfied, and quench its
thirst in those rivers of pleasure which are ever flowing from the tender
and paternal love of God. This is what the wise men of this world neither
know nor understand. For the natural man cannot discern the things of the
Spirit of God. If the children of a family should plunder the wine-cellar,
and be intoxicated, whilst the father is asleep in his bed, how would he
bear it when informed of the matter? Would he not correct their
extravagance by wholesome severities? Thus God deals with his children. He
allows them plentiful draughts of spiritual comfort, and refreshes them
with his mercies, as with new wine; but when he sees that they are
immoderately fond of it, he withdraws it from them, and corrects their
extravagant joy, by mixtures of gall and wormwood, bringing them thereby
to a sense of their fault, and of their necessary dependence upon him.
They then begin to think meanly of themselves, and to bewail their vain
presumption, which made them fancy that they could do and suffer anything
for God’s sake, whereas now they are ready to sink under a very small
burden. We know that Christ led the way for us in misery, poverty, and
contempt, even unto death; and we must follow him in the same way if we
desire to enter into heaven with him. So great is our pride, that God
sometimes cannot break it, but by some exemplary shame, which quickly
brings us to our senses, and shows us our own unworthiness. This is the
only means of bringing us to a true knowledge of ourselves. Many a man has
gone astray for want of these wholesome trials. He that considers this as
he ought, will certainly rejoice in shame and reproaches for God’s sake.
For whom the Lord loveth, he chasteneth in this manner, in order to cure
him of his arrogance and pride, and bring him to humble thoughts of
himself.
4. Whosoever will follow the blessed Jesus, must “deny himself, and take
up his cross.” Many would freely follow him, if they could do it without
difficulties and sufferings; but these, aiming chiefly at their own ease,
whilst they pretend to follow Christ, will find themselves deceived at the
last. For it behooved Christ to die, and to suffer, and to enter into his
kingdom (Luke 24:26, 46): and if we intend to share with him in the
glories of his kingdom, we must also be content to share in his
sufferings; for unless we suffer with him here, we shall never reign with
him hereafter. So, then, if we intend to follow him, we must cheerfully
and contentedly submit to every cross, whether inward or outward, and by
this means we shall at length arrive at the glories which he himself
attained by the cross. How many do we see every day drudging in the
service of the world; they venture body and soul; go into foreign
countries; rush through fire and sword; and all for the sake of a little
uncertain honor; and shall not we do as much to purchase the everlasting
glories of heaven, as they do for the trifling riches and glories of this
world? God manifests himself to us under the cross, as much as in the most
cheerful spiritual visitations; yea, we then receive greater
communications of heavenly joy, when we are most empty of worldly
comforts. For as salt preserves flesh from putrefaction; so afflictions
and temptations keep the soul from falling into sin and misery. And the
deeper a man sinks into the centre of humility by the cross, the deeper
does he penetrate into the heart of God, which is always open to receive
and embrace the mortified and humble soul. This is the great end proposed
by God, in all his various methods of humbling us; that, being sensible of
our own great corruption, we may die to ourselves, and live entirely unto
him. The saints of old, when under heavy tribulations, could no otherwise
possess their souls in patience and liberty, than by a total abandonment
and denial of themselves, being ready to submit to every cross which God
should lay upon them, even though it should last during their whole life.
By this humility, obedience, and self-denial, they were at last delivered.
For the end designed by God in sending crosses upon them, being answered,
he was pleased immediately to release them.
5. The last comfort under the cross is, that thou canst not be hurt by it,
unless it be by thine own fault, by being fretful and impatient under it.
Thou art very much in the wrong, if thou thinkest thyself injured by this
or that man; they cannot hurt thee if thou keep thy mind steady and even
under its burden. Be assured, that so long as thou art master of thyself
and thy passions, the whole world can do thee no harm. If thou wouldst be
safe, then, against the assaults of thine enemy, answer not again; be
silent, even as a dead man, in his grave. Every calumny and reproach which
the world shall cast upon thee, shall be as rays of light, encircling thy
head with a crown of glory. How glorious are the three degrees of
patience, in which true victory consists! The first is, to suffer without
murmuring. The second is, not only to suffer patiently, but even to wish
for suffering for Christ’s sake, from a pure love of him. The third is, to
rejoice in suffering; and this is the most powerful and the greatest
victory of all.
BOOK IV.
Preface To The Fourth Book.
All Creatures Are Messengers Of God, Intended To Lead Us To God.
_By him were all things created, that are in heaven, and that are
in earth, visible and invisible, whether they be thrones, or
dominions, or principalities, or powers: all things were created
by him, and for him; and he is before all things, and by him all
things consist._—COL. 1:16, 17.
The eminent prophet Moses exhibits to us two powerful witnesses of God, in
the book of Creation. The first is the universe; the second is the
inferior world, that is, Man. Both of them, the universe and the heart of
man, furnish glorious testimony in the Scriptures, by which the Creator
and Preserver of all things is revealed, and also formed in our hearts.
2. We shall, therefore, introduce in this Book the testimony of both, that
is, first, of the universe, and secondly, of the inferior world. Thus we
shall learn that all creatures are, as it were, the guides and messengers
of God, whereby we are to be brought to Christian knowledge, and also to
God in Christ.
3. It is therefore unnecessary to attempt to prove that this Book also
belongs to True Christianity, although there are some who might entertain
a different opinion. If they desire additional evidence, they may find it
in the passage quoted above (Col. 1:16, 17), and also in the Introduction
of the Gospel according to St. John, and in very many passages of the Old
and the New Testaments. Let them consider specially Psalms 19; 104; 139;
and the words of St. Paul in Rom. 8: 22, concerning the groaning of the
whole creation, and in 1 Cor. 15:42-52, concerning the resurrection of the
dead; in that case they will judge me with more gentleness and favor. And
they will also assent to the Saviour’s own method of teaching, who used to
explain and demonstrate to his disciples and followers the mysteries of
his kingdom and of true Christianity, by beautiful illustrations taken
from the book of nature. But if they oppose the very Sacraments
themselves, which are so many witnesses and seals of divine grace taken
from the great book of nature, then I refer them to St. Ambrose, Basil,
Theodoret, and others, who have written largely and learnedly upon the six
days’ creation.
4. Thus much may suffice in defence of my method and design; to which I
beg leave to subjoin only this admonition, as the great argument of the
whole, namely, that it is the duty of a true Christian to use God’s
creatures to his honor and glory, so that God in all things may be
glorified, through Jesus Christ our Lord.
5. Observe the method by which the creatures lead us unto God. An
indulgent father invites his children to come to him; and if they are
backward, offers them an apple or some other engaging present. This he
gives, not that the child should be in love with the present, but be
induced by it to be more fond of the giver. Just so God deals with us; he
invites us by all the engaging invitations and promises of the Gospel; and
not content with that, he offers us many great and noble gifts, “doing us
good, and giving us rain from heaven, and fruitful seasons, filling our
hearts with food and gladness.” Acts 14:17. All these blessings are so
many messengers sent from God to draw us to himself, and to instruct us
how to taste the goodness of the Giver and Creator in that of the
creature.
6. But so perverse is man, that his heart is set upon his gold and silver,
his houses, estates, honors, and pleasures, which, however good in their
kind, are yet in the sight of God of no value; they are only given us by
God, to draw us to himself. For this reason it was, that God made man so
needy and helpless a creature, that by the variety of his blessings and
multitude of his benefits, he might draw him to himself, and teach him by
these various instances of his love and goodness, that all the comfort and
sweetness which he tastes in the creature, really proceeds from the
Creator; and that he alone is able to comfort, relieve, and support us,
when these perishing worldly comforts forsake and leave us.
7. But the greatest of all God’s messengers, the most excellent of all his
gifts, is the Lord Jesus Christ, the only begotten Son of God, in whom are
all the fulness and perfection of divine love and goodness. His mercy is
over all his works, and “by him all things were made.” John 1:3. “By him
all things consist.” Col. 1:17. “He upholdeth all things by the word of
his power.” Heb. 1:3.
8. Having said thus much by way of preface, I begin the First Part of this
Book, treating in general of the six days of creation, to promote the
knowledge, glory, and praise of God.
9. Of man, we shall speak more particularly in the Second Part; and I
intreat my readers to read the _Conclusion_ to my Second Book, before they
begin to judge me. For I again protest and declare that I desire my
writings to be understood in accordance with the Symbolical Books of the
Church of the Augsburg Confession, and in no other sense.
Part I.
Treating Of The Works Of The Six Days Of Creation, In General.
Chapter I.
Of Light, The Work Of The First Day.
_God said, Let there be light; and there was light.—He covereth
himself with light as with a garment.—God is light, and in him is
no darkness at all._—GEN. 1:3; PS. 104:2; 1 JOHN 1:5.
In those words in Job 38:19—“Where is the way where light dwelleth? and as
for darkness, where is the place thereof?” it is intimated that the nature
of light is very difficult to be explained, and that its original is not
to be comprehended by finite understandings. For though we know something
of it by means of sight, yet it is but little; however, let us employ that
little to promote the glory of God.
2. First, then, we say that light is a noble, subtle, and pure principle,
separated from the darkness in the morning of the creation, when God
“commanded the light to shine out of darkness.” 2 Cor. 4:6. By this the
world is enlightened and comforted, and all its beautiful variety is
distinctly known and apprehended. By this, as some think, the light of
life was conveyed into the great world, incorporating itself with every
creature. From this pure brightness and glorious splendor, light and
beauty flowed into the sun, constituting it thereby the great luminary of
the day, which it governs and directs. Jer. 31:35. Whence, also, the
Creator himself calls the light _day_. Gen. 1:5, 14.
3. But as it is the duty of a Christian to contemplate the works of God
with spiritual eyes, so as therein to see the Creator, and by the work be
led to praise the Maker; let us take a nearer view of this subject, and
see how the light and the sun bear witness of God and Christ.
4. And the first conclusion that naturally presents itself is this: If God
created so beautiful, refreshing, enlivening, clear, and shining a light;
how much more lovely, comfortable, and refreshing a light must _He_ be
_himself_? Therefore, the commentator upon St. Dionysius, to the question,
“Why God first of all created light?” answers—Because from his own
essential light, the visible light almost naturally proceeds, as that
which bears the nearest resemblance to his own nature; and therefore he
calls light, a little after, “the image of the goodness of God;” adding,
that the light in God was transcendent and above comprehension; in angels
and men, intelligible; in the sun, visible.
5. And, whereas God made the light, in order that the true external form
and beauty of the creatures might be distinctly seen and apprehended, it
follows that there is also another secret or concealed light, by which the
internal form of the creatures may be likewise known, and from which
nothing can be hidden. And this light is the eternal wisdom of God, which,
being compared with the natural and created light, has been fitly called
the brightness of the everlasting light.
6. Of this St. Dionysius writes in these words. “As the visible light
directs, governs, and fills the visible world; so the incomprehensible and
heavenly light, fills and enlightens all heavenly spirits. It also
purifies the soul from darkness and error, and brings it into communion
with the light of God. It is at first no more than a twilight, or faint
glimmering of light; but when it is tasted, loved, and desired, then, in
proportion to our love, it increases more and more unto the perfect day.
Wherefore this transcendent light exceeds all lights, being, as it were,
the centre and fountain of them all. From its fulness it enlightens all
spirits; and, being the original of all light, it comprehends under it all
the degrees of spiritual, angelical, rational, and natural light. And as
ignorance separates deluded souls from the light; so the presence of this
divine light, collects, unites, perfects, and delivers from ignorance and
error, all that are enlightened by it: it converts them to the truth,
reducing their various imaginations to the standard of pure and simple
truth, and fills their souls with pure and uniform light.” Thus far St.
Dionysius.
7. In the light of the sun, also, shines forth the pure, deep, and ardent
love of God. For whom did he create the sun? Certainly not for himself,
for he needeth not the sun, nor any other created light, being himself a
light infinite and eternal. It was for our sakes, therefore, that he
created it; so that every ray of light proceeding from the sun, is indeed
a ray of divine love towards mankind.
8. And as the eternal wisdom of God is likewise a bright sun, clearly
discovering his mercy and beneficence; therefore, according to the nature
and properties of the visible sun and light, it may also be called, an
image of the divine goodness.
9. The created light determines the order, figures, and distinctions of
all created things; for without it, the whole world would be nothing but
darkness and confusion. So that upon this account also, the light is an
image of the divine wisdom.
10. The created light, by its brightness and splendor, causes everything
to turn to it; so the goodness of God draws all things to itself, as the
centre and principle of all things.
11. The light of the sun is pure and spotless; so is the love of God
towards mankind. Hence also the divine wisdom, being a spotless light, is,
agreeably to this property of the sun, the spotless mirror of the divine
majesty.
12. As the light flows plentifully and freely from the sun; so the love of
God descends plentifully upon us. As the sun shines freely upon all,
without respect of persons; so the divine love overflows upon all mankind.
As the light proceeds from the nature and essence of the sun; so does the
love of God flow from his very nature and essence.
13. Moreover, as God created the external light for the world and visible
bodies; so it is worth inquiring, whether he did not at the same time
provide an inward and spiritual light for the soul. For God took not less
care of the soul, than he did of the body. Now this light of the soul is
God the Father, Jesus Christ, and the Holy Ghost, the ever blessed and
undivided Trinity, by whom our understandings are enlightened through
faith. “Arise, shine; for thy light is come, and the glory of the Lord is
risen upon thee.” Isa. 60:1.
14. Now as the sun enlightens the world, so does Christ enlighten the
soul. “That was the true Light, which lighteth every man that cometh into
the world” (John 1:9); and is, therefore, called by the prophet Malachi,
“The Sun of righteousness.” Mal. 4:2. St. James calls God, “the Father of
lights.” James 1:17. The Holy Ghost appeared upon the Apostles in the form
of fiery tongues (Acts 2:3); and from this eternal light proceeds the
light of grace, the light of wisdom and divine knowledge, the light of
truth and life, the light of joy and consolation, the light of God’s
countenance, the light of faith and all Christian virtues.
15. This light is the chief beauty and glory of the creatures. God is said
to be clothed “with light as with a garment.” Ps. 104:2. “The glory of the
Lord” (Luke 2:9), is also the beauty of the blessed saints and holy
angels. The highest majesty and glory of the elect in the other world,
will consist in light and splendor. “The righteous shall shine forth as
the sun in the kingdom of their Father” (Matt. 13:43; Dan. 12:3); which is
also expressed in the appearance of the woman clothed with the sun. Rev.
12:1. Lastly, as the light is the greatest ornament of this visible world;
so the everlasting light shall be the chief glory of the heavenly
Jerusalem. Rev. 21:11.
16. The more light any creature has, the more noble it is. This appears
from the angels, the sun, moon, stars, and precious stones. So virtue
itself is a most glorious light, and all the redeemed in the next world,
shall be full of light and glory, and accordingly shall be distinguished,
as “one star differeth from another star in glory.” 1 Cor. 15:41.
17. Light is refreshing: and who can doubt but, when the day of eternal
light arrives, the blessed saints shall be refreshed with joy unspeakable?
Without question, the light of the everlasting Sun of righteousness shall
give us infinitely more delight and joy, than this created sun, which only
gives light to a world of misery and sorrow.
18. The light awakens those that sleep; so Christ, our light, rouses us
from the sleep of sin. “Awake, thou that sleepest, and Christ shall give
thee light.” Eph. 5:14.
19. The light directs the traveller in his way: so saith Christ—“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; 13:46.
20. Moreover, as light has a vital power in it; so in Christ, our light,
“was life; and the life was the light of men.” John 1:4. “The Lord is my
light and my salvation; he is the strength of my life.” Ps. 27:1.
21. As the light cannot be seen but by itself; so God cannot be known but
by Himself: “In thy light shall we see light.” Ps. 36:9.
22. As the external light chases away the darkness, and the spirits of
darkness; so Christ, who is the light of God in us, chases away unbelief,
and all the works of darkness and Satan. God must speak the word in us, as
he did at the first creation, “Let there be light!” or we shall for ever
remain in darkness. This made the Psalmist say, “Thou wilt light my
candle; the Lord will enlighten my darkness.” Ps. 18:28. “To give light to
them that sit in darkness, and in the shadow of death.” Luke 1:79. “I saw
an angel come down from heaven; and the earth was lightened with his
glory.” Rev. 18:1.
23. When the daylight is gone, the moon, regent of the night, arises with
a pale lustre: so, without the light of Christ, man is nothing but
darkness; and the boasted light of reason is but dim obscurity.
24. And as he would be called foolish, who preferred being enlightened by
the moon, rather than by the sun; so are they much more foolish, who
prefer the wisdom of this world, to the eternal wisdom of God in Christ
Jesus. And as none but a madman would make use of the light of a candle in
sunshine; so no man in his senses would think himself more enlightened by
worldly wisdom, than by the divine wisdom. Strange madness! that a man
should expect more light from the creature, than from the Creator, the
Father of lights, God blessed for ever! Whosoever duly apprehends my
meaning, has in him the beginning of the divine, eternal, and heavenly
wisdom, which is the subject of the whole 119th Psalm.
25. As the sun is the ornament of heaven, so Christ is the ornament of his
church, and of the new heaven, and new earth in their future glory, where
it will be manifested to all the elect, that he is “the brightness of his
Father’s glory, and the express image of his person.” Heb. 1:3; Col. 1:15.
26. As dwellings are pleasant, in proportion as they receive the light, so
“God dwelleth in light.” 1 Tim. 6:16. And the heavenly Jerusalem is
described as full of sweet and refreshing light. “It hath no need of the
sun, neither of the moon, to shine in it: for the glory of God enlightens
it, and the Lamb is the light thereof.” Rev. 21:23.
27. Ah the light makes all things clear and plain; so there is nothing in
heaven or in earth, no spirit, no being, nor the very thoughts of the
heart, that can be hidden from the light of divine wisdom. Heb. 4:12, 13.
Hence the Psalmist says, “Thou hast set our iniquities before thee, our
secret sins in the light of thy countenance.” Ps. 90:8. And “Thou
understandest my thought afar off.” Ps. 139:2.
28. As the light communicates itself to all creatures, and diffuses itself
over the world; so God communicates himself to all creatures, particularly
to men, delighting most of all in doing them good.
29. Lastly, the light and sun are a witness of the glorification of our
souls and bodies at the resurrection. The glorification of our souls is,
indeed, in some degree accomplished in this life by the Holy Spirit,
according to the words of St. Paul, “We all, with open face beholding as
in a glass the glory of the Lord, are changed into the same image from
glory to glory, even as by the Spirit of the Lord.” 2 Cor. 3:18. These,
however, are but the imperfect beginnings, and first glimpses of eternal
happiness; but hereafter both soul and body shall be clothed with
everlasting light and glory. Hence St. Paul says, “There is one glory of
the sun, and another glory of the moon, and another glory of the stars: so
also is the resurrection of the dead.” 1 Cor. 15:41, 42. “They that be
wise shall shine as the brightness of the firmament; and they that turn
many to righteousness, as the stars forever and ever.” Dan. 12:13.
30. Of this we find an image in the transfiguration of our Lord, when “his
face did shine as the sun, and his raiment was white as the light.” Matt.
17:2. This was the heavenly brightness the splendor of the everlasting
Sun. So the face of Moses shone like the brightness of the sun, so that
the children of Israel could not look upon him. Exod. 34:29; 2 Cor. 3:7.
And this was the consequence of only a few days passed in the divine
presence. How great then must that glory be, which will be the result of
our eternal union and converse with him! The lustre of the face of Moses
was terrible to look on, but the glory of Christ was refreshing and
comfortable.
31. Rev. 1:14, 16. The eyes of him that had the seven stars in his hand,
were “as a flame of fire.” And the same Jesus Christ, who is the eternal
light, shall so glorify us at the last day, that our whole bodies shall
shine like lightning. Matt. 6:22; Luke 11:36.
Chapter II.
Of Heaven, The Work Of The Second Day.
_See_ GEN. 1:6-8; PS. 104:6; PS. 19:1.
Who can doubt that the admirable and pure structure of heaven, with all
its wonderful properties, is a strong evidence and witness of God? “What
are heaven and all the beauty of nature” (says one of the ancients), “but
an illustrious mirror, in which we view the wonders of their Maker.” For
if God created all so pure, so glorious, and so firm, that our weak
understandings cannot comprehend or explain it; how pure, how glorious,
eternal, spiritual, unutterable a Being must that God be who created all?
And if He has made so glorious a heaven over men, during their short abode
here; how much more illustrious a mansion has he not reserved for us
hereafter in the region of life and immortality? Hence St. Paul tells us,
“We know that if our earthly house of this tabernacle were dissolved, we
have a building of God, a house not made with hands, eternal in the
heavens. For in this we groan, earnestly desiring to be clothed upon with
our house which is from heaven.” 2 Cor. 5:1, 2.
2. As to the stupendous height and compass of heaven, to which the earth
is in comparison no more than a single point; how does it suggest to us
the immense and unsearchable power and wisdom of God? “For as the heavens
are higher than the earth, so are my ways higher than your ways, and my
thoughts, than your thoughts, saith the Lord.” Isa. 55:8, 9. Does not its
circular roundness remind us of the eternity of God? For of both there is
neither beginning nor end. Does it not also tell us of his omnipresence?
For as the heaven surrounds and encompasses all things, so does the God of
heaven support and comprehend all his creatures. “Who hath measured the
waters in the hollow of his hand, and meted out heaven with the span, and
comprehended the dust of the earth in a measure, and weighed the mountains
in scales, and the hills in a balance?” Isa. 40:12.
3. And as, in a circle, no part can be called upper and lower; so God
fills all things equally. Heaven and earth are full of the majesty of his
glory; “He is not far from every one of us; for in him we live, and move,
and have our being.” Acts 17:27, 28. For though there are antipodes and
many other creatures under us, as is demonstrable from the figure of the
earth; yet by the wonderful power of God the heaven is everywhere over our
heads, and we look up directly towards it, by reason of its immensity.
4. Does not also the firmament of heaven remind us of the constant,
eternal, and immutable truth of God and his Word? For who is it that
supports the heaven? Where are the pillars that sustain it? Or how does it
hang, but upon the word of God? “The pillars of heaven tremble,” saith
Job, “and are astonished at his reproof. He holdeth back the face of his
throne, and spreadeth his cloud upon it.” Job 26:9, 11. And if by his word
he has so strongly fixed the heavens, who can doubt that he will keep his
word and promise to us forever and ever? If he support the heavens by the
word of his power, doubt not but he will also support, protect, and
preserve thee forever.
5. But, from this created heaven, learn to raise thy thoughts to the
spiritual heaven (1 Kings 8:27), “where are fulness of joy and pleasures
forever more.” Ps. 16:11. This St. Paul calls “paradise, and the third
heaven” (2 Cor. 12:2, 4); and “the glory into which Jesus Christ was
received.” 1 Tim. 3:16. This our Lord himself calls “his Father’s house,
where he prepares a place for us” (John 14:2); and lastly, it is called,
“the heaven of heavens.” 1 Kings 8:27.
6. Moreover, by meditation upon this external, transient heaven, thou
mayest learn to descend into thyself, into thine own heart and soul; for
there also is heaven, and the habitation of God. “For thus saith the high
and lofty One that inhabiteth eternity, I dwell with him that is of a
contrite and humble spirit, to revive the spirit of the humble, and to
revive the heart of the contrite ones.” Isaiah 57:15.
7. Let this external heaven lead thee to the new heaven, of which St.
Peter speaks: “We, according to his promise, look for new heavens, and a
new earth, wherein dwelleth righteousness.” 2 Peter 3:13. For though this
visible heaven was created in such purity, by God, as not to be subject to
corruption; yet “the heavens are not clean in his sight.” Job 15:15.
Therefore, “they shall pass away,” as St. Peter tells us. 2 Pet. 3:10. And
“they shall perish, and wax old like a garment, and as a vesture shalt
thou change them, and they shall be changed.” Ps. 102:27. “I saw a new
heaven and a new earth: for the first heaven and the first earth were
passed away. And he that sat upon the throne said, Behold, I make all
things new.” Rev. 21:1, 5. “Behold, I create new heavens, and a new earth:
and the former shall not be remembered, nor come into mind.” Isa. 65:17.
How beautiful, how illustrious will be this city of God, this heavenly
Jerusalem, whose builder and maker is God! Or who can declare the glory of
that happy place? “Eye hath not seen, nor ear heard, neither have entered
into the heart of man, the things which God hath prepared for them that
love him.” 1 Cor. 2:9. Hence the Evangelist St. John describes the new and
heavenly city by all the precious and costly things in nature. See Rev.
21:11, 18-21. In a word, this is that heaven in which “God will be all in
all.” 1 Cor. 15:28.
Chapter III.
Of The Separation Of The Waters From The Dry Land, The Work Of The Third
Day.
_God said, Let the waters under the heaven be gathered together
unto one place, and let the dry land appear. And God called the
dry land, earth._—GEN. 1:9, 10. _The earth is full of the goodness
of the Lord._—PS. 33:5; 104:24.
The earth is a heavy and gross substance, separated from the waters, and
fixed by the power of God to be the receptacle of all the heavenly
influences. This globe hangs in the air by the power of the Almighty, and
is replenished with the vital seeds of all trees, plants, and vegetables.
2. The stupendous structure and foundation of the earth is a most
wonderful witness of the power of God. For by what pillars is the earth
supported? Or where are its foundations?
3. Some have disputed whether the dry land be founded in the waters; or
whether, as being the heavier substance, it sink to the lowest place so as
to be the foundation of the waters.
4. The patrons of the first opinion build upon these testimonies: “He hath
founded it upon the seas, and established it upon the floods.” Ps. 24:2.
And, “He stretched out the earth above the waters.” Ps. 136:6. To which
may be added the testimony of St. Chrysostom, that “God laid the
foundation of the earth upon the water.”
5. Others assert the contrary, 1. Because the earth is heaviest, and
therefore sinks to the lowest place, where it naturally remains fixed and
immovable; for if the earth should move out of its place, it must move
upwards, which is contrary to nature. And for this they quote, “Who laid
the foundations of the earth, that it should not be removed for ever.” Ps.
104:5. 2. They allege the experience of seamen, who sound the bottom of
the sea; and explain those passages of the Psalms which mention the
separation of the waters of the dry land, as Moses describes it. Gen. 1:9.
6. But on what does this vast terraqueous globe depend? Who bears it up?
Where are the pillars of it? “He hangeth the earth upon nothing,” (Job
26:7), saith Job. For it hangs in the midst of heaven, borne up in the
air, begirt with the waters, “Thou coveredst it with the deep as with a
garment.” Ps. 104:6. The air and water support one another; the clouds,
though vast masses of water, are yet supported by the air from falling;
for the power of sustaining is a property of the air. “He bindeth up the
waters in his thick clouds, and the cloud is not rent under them.” Job
26:8.
7. The stability of the earth in the waters, and in the centre of the vast
expanse of air, is a very clear argument of the divine omnipotence; “Where
wast thou (saith the Lord to Job), when I laid the foundations of the
earth? Who hath laid the measures thereof? Who laid the corner-stone
thereof?” Job 38:4-6. Thence, we learn, that the foundation of the earth
could not be comprehended by human understanding, but must be counted
among the infinite wonders of Omnipotence. “Therefore,” saith the
Psalmist, “will not we fear, though the earth be removed, and though the
mountains be carried into the midst of the sea; though the waters thereof
roar and be troubled; though the mountains shake with the swelling
thereof?” Ps. 46:2, 3. And that this is an argument of the wisdom of God
is plain from Prov. 8: 29, 30; where wisdom says of herself, “When he
appointed the foundations of the earth, I was with him, etc.”
8. And this is the earth of which the Psalmist says, “God hath given it to
the children of men.” Ps. 115:16. But though, as to its external form, it
appear to be a hard, dead, dry, and cold mass, yet is it in truth,
enriched by God with a wonderful variety of blessings, fruitful energy,
and seminal virtues. These never rest; but are always active to produce
fruits, adorned with agreeable forms, odors, tastes, and colors, with
external signatures of their inward virtues and qualities.
9. So, then, from the earth proceed all the varieties of plants and
vegetables, having exchanged their old attire for a new and delicate
dress. The tattered garments of the preceding year being decayed and dead,
they come forth with exquisite beauty, odor, and color, and, as it were,
preach to mankind in words such as these: “Look upon us, ye unbelieving
sons of men; we were dead, and are now alive again. We have laid aside our
old garments and bodies, and are now renewed. Do ye also imitate us; ’put
off the old man, and put on the new’ (Eph. 4:22-24); being renewed in your
eternal fountain and original, which is God, your Creator, in whose image
ye were created. If ye do this, then in the day of the righteous judgment
of God, when ye have lost your old bodies, ye shall, like us, come forth
out of the earth (1 Cor. 15:42), with new bodies, clothed with immortal
glory, of which our new-born beauty is but a faint resemblance. And whilst
ye are in this world, take not too much thought for the body. Matt. 6:25,
etc. Consider us, whom the God of nature has annually, for so many
thousands of years since the first creation to this time, provided with
beautiful clothing, as an argument of his bounty and goodness. Consider
our virtues and qualities, which are given not for our, but for your
benefit; we bloom and blossom, not for our good, but yours; yea, the
blessing of God blossoms through us.”
10. Among the vegetables, also, a man may discern many thousands of
witnesses of the goodness and omnipotence of God. Here we have a perfect
collection of drugs and simples, an admirable and complete herbal; yea, a
living one, not furnished with faint draughts and dead pictures; but
graved with living characters and impressions, to be read by every curious
spectator, but not to be fully understood by any, except by Him that made
them. And till we come fully to understand their divine signatures, we
cannot so perfectly know the wonders of Providence contained under them.
11. Every herb and plant has its proper signature, which is nothing less
than the inscription and handwriting of God, whereby he has most
wonderfully and beautifully distinguished them all according to their
virtues and qualities; and in many of them, the outward form is a token of
their inward virtues. The turf we tread upon is furnished both with food
and medicine. Yea, in the smallest grain or seed is manifested the
unsearchable wisdom of God. He has created nothing in vain, and the
minutest part of the creation is not to be overlooked or despised, since
we know not the thousandth part of its virtues.
12. But if from their external forms we descend to their internal, and
extract their spirit by chemical processes, separating that pure essence,
which being full of high medicinal virtue, is lodged by God in the outward
body, as a diamond in a casket, then, indeed, we shall truly taste the
goodness of God in the virtues of his creatures, and bless him with a
grateful heart, for the many comfortable medicines which he has provided
for miserable man.
13. Consider, moreover, how the bountiful Creator has provided not only
for man, but also furnished “food for all flesh.” Ps. 136:25; 145: 15. He
causeth the grass to grow for the cattle, and herb for the service of men,
“that he may bring forth food out of the earth, and wine that maketh glad
the heart of man.” Ps. 104:14, 15. So that we may properly call the earth
the treasury or storehouse of God, in which are laid up a variety of
blessings both for man and beast: upon which account the Psalmist says,
“the earth is full of the goodness of the Lord.” Ps. 33:5.
14. A very wonderful effect of this divine goodness is, that _bread_
sustains the whole body, so that in one single morsel is contained the
nourishment of all the members of the body. And because of this nutritive
quality that is in bread, therefore, the eternal Son of God calls himself
the “bread of life” (John 6:35); denoting his power of nourishing and
sustaining the _whole man_, body, soul, and spirit.
15. It is no less wonderful, that the greatest tree, with its root, trunk,
boughs, leaves, seed, flowers, and fruit, should be contained in a very
small seed; and that every year the same plants and trees, with their
respective fruits and seeds, should appear in their proper order and
season. All this must be resolved into the principle of the seed,
containing in it all those powers, which successively display themselves
in so great a variety of size, thickness, height, and breadth.