True Christianity

8. The believer discovers, moreover, in Christ the most astonishing humility, wherein he was so eminent, that he readily underwent the most ignominious death of the cross. Thus are the death and passion of Christ become to a faithful soul, redemption from hell, an avenue into paradise, a complete reconciliation with God, a victory over the devil, that great enemy of souls; a full satisfaction for sins, and in one word, an entire recovery of that original righteousness which had been lost.

9. By all this, it sufficiently appears to a Christian soul, that Christ Crucified is indeed a Book of Life, teaching nothing but the eternal and infallible truths of God. Let us then silently sit down at the feet of our Crucified Lord, who, as the great Teacher of souls, and Book of Life, will not neglect to instil into an humble heart, the lesson of a living faith, and of a holy life consequent on it; provided we desire to be not dead, but living members of his body, and to be so controlled and influenced both by his life and his death, as to produce abundant living fruits.

Chapter XX.

Of The Power And Necessity Of Prayer, In These Holy Contemplations

I will seek him whom my soul loveth.– Song of Sol. 3:2.

Since the living knowledge of God and of Christ crucified, is not to be attained, unless we keep our eye constantly fixed upon the innocent and holy life of Jesus Christ our Lord; and since we cannot arrive at this elevation of mind, but by devout, humble, believing and earnest prayer; it is, therefore, highly necessary to make some further inquiry into the nature of prayer. It consists not so much in an utterance of words, as in a meditation or intercourse of the believing heart with God, and in a lifting up of the soul, and of all her faculties and powers, to our Heavenly Father. Ps. 19:14; 25:1. As it is impossible to find God without prayer, so prayer is a means for seeking and finding him. Matt. 7:7, 8.

2. And as it falls under a threefold denomination, it being either oral, internal, or supernatural (according to St. Paul: “I will pray with the spirit, and I will pray with the understanding also;” 1 Cor. 14:15); so we shall now consider each of these in order.

3. Oral prayer is an humble address to God, and an external exercise, which conducts the soul to the internal duty of prayer, and leads man into the interior recesses of his own heart; especially if the words uttered be digested in faith, and if, by attentive application, they be well pondered and considered. This often proves a means of elevating the spirit and soul so near unto God, as to enjoy with faith a truly filial intercourse with Him, our heavenly Father.

4. Internal prayer is offered up without intermission, in faith, spirit, and mind, according to the words of our Saviour: “The true worshippers shall worship the Father in spirit and in truth” (John 4: 23); also those of David: “Let the meditation of my heart be acceptable in thy sight, O Lord.” Ps. 19:14. And again: “I commune with mine own heart, and my spirit made diligent search.” Ps. 77:6. Hereby, says St. Paul (speaking of the Spirit of adoption), we cry, Abba, Father. Rom. 8:15. By this internal prayer, we are led on gradually to that which is supernatural; which, according to Tauler, “consists in a true union with God by faith; when our created spirit dissolves, as it were, and sinks away in the uncreated Spirit of God. It is then that all is transacted in a moment, which in words or deeds has been done by all the saints from the beginning of the world.” For this reason this supernatural prayer is unspeakably more excellent than that which is chiefly external; for therein the soul is by true faith so replenished with the divine love, that it can think of nothing else but of God only. Or if another thought should enter inadvertently into the heart, it proves but an occasion of trouble and sorrow; and the soul cannot be at ease till the intruding thought has again vanished. A soul that has once arrived at this happy state gives but little or no employment to the tongue: it is silent before the Lord: it panteth and thirsteth after God (Ps. 42:1, 2): it longeth, yea, even fainteth for him (Ps. 63:1; 84:2). It loves him only; it rests in him alone, not at all minding the world, nor worldly affairs. Whence it is still more and more filled with an experimental knowledge of God, and with such love and joy as no tongue is able to utter. Whatever the soul then perceives, is beyond all possibility of being expressed in words. If one should ask a soul under these contemplations: What dost thou perceive? the answer would be: A good that is above all good. What seest thou? A perfection of beauty, transcending all other beauty. What feelest thou? A joy surpassing all joys. What dost thou taste? The inexpressible delight of love. Nay, such a one would tell you that all the words that possibly could be framed, were but a shadow, and came infinitely short of the inward delight which was experienced. This is the voice of the eternal Word; this His speech to a loving soul; according to that saying of the Lord: “He that loveth me – I will manifest myself unto him.” John 14:21. Whatever is felt here, whatever is seen here, is above nature. Here voices are heard, and words perceived that are termed words of the understanding and the mind.

5. This is the school in which the soul learns to know God aright, and, as it were, to taste him. Ps. 34:8. Whilst she knows him, she loves him: and whilst she loves him, she longs for the full enjoyment of him. This is the true sign of love, to desire wholly to possess the beloved object, to be intimately united with, and altogether transformed into it.

6. This the soul now and then perceives in a glance, which lasts but for a moment, and then vanishes again; but it puts the soul upon fervent desires, to recover, if possible, that beam of heavenly joy which darted upon her, and to regain this divine taste, which so lovingly moved her. And she desires all this, in order to be more intimately united to her beloved. From this affectionate desire spring up both internal and oral prayer; the soul being fully convinced that these heavenly pleasures and visitations are to be attained only by prayer. And in all this, the wonderful wisdom of God appears, by which everything is managed in the most perfect order.

7. Thus none is permitted to attain unto mental prayer, but he who begins with that which is oral; and none can have an access to the supernatural prayer, or to a union with the highest and most delightful Good, but by mental prayer. But this highest can only be known by an experimental perception, not expressible by words.

8. And this is the cause why God so strictly, so frequently, and so earnestly enjoins prayer (Ps. 50:14); because it is a sacred pledge and bond, by which God draws us up to himself; and by elevating us into his immediate presence, detains us there a while, and unites us with himself, who is the source of all that is good. And thus we are always reminded of him; without this gracious order, we would think less frequently on him, and would not share in the gifts of his mercy.

9. If, therefore, thou desirest that thy prayer be acceptable to God, see that thou perform it not with a divided, but with a whole and entire heart. But this is not to be attained, except by frequent exercise and continual and unwearied application. Without this, thou canst not reap the fruits of prayer. On the contrary, as often as thou givest attendance to any external work, take care that thou set not thy heart wholly upon it. If thou eatest and drinkest, or attendest to any other outward affair incident to this life, see that thou bestow not thyself, that is, thy whole heart, upon it. For thy heart is to rest entirely in God alone, and closely to adhere to him by internal prayer. The more thou offerest up thyself to God by this prayer, the more will the divine light display itself in thy mind. And again, the more the knowledge of God is enlarged, the more delightful will be thy sense and perception of the highest good; the more ardent also and affectionate will be thy love to the Lord; and in fine, the more capable wilt thou be of enjoying him. The soul thus disposed will in a supernatural manner taste of a happiness so high and transcendent as infinitely to exceed all the language and expressions of men.

10. Of this threefold prayer, Jesus Christ himself has furnished us with a bright and perfect pattern, whence we may learn the nature and method of it, if we but attentively consider his manner of praying. We find that he often continued whole days and nights in prayer to God. Luke 6:12. He prayed with a fervency that made him triumph in prayer, and rejoice in spirit. Luke 10:21. He has, therefore, both by example and words, taught us the method of praying; and leaving us a pattern to follow, has commanded us to watch and pray, that we enter not into temptation. Matt. 6:9. He also most frequently recommends to us the duty of prayer (Matt. 26:41); thereby testifying that nothing was more pleasing, nothing more acceptable to him than our prayer; he having enjoined it for no other reason than to show us how entirely he loved us, and how desirous he was that by prayer we should partake of the highest and most precious good.

11. Lest, however, we should allege that so noble an effect as that which results from a due performance of prayer was not attainable by us, the Lord did not think it enough to say: “Ask,” but he has encouraged us also with a promise annexed: “And ye shall receive, that your joy may be full.” John 16:24. He moreover excites us to pray by his own example, for amid his sufferings he prayed for us, as the Evangelist records: “For being in an agony, he prayed more earnestly, and his sweat was as it were great drops of blood falling down to the ground.” Luke 22:44.

12. Set, therefore, this mirror of prayer before thine eyes, and study to persevere therein. Whenever thou feelest thyself faint and weak in prayer, then seriously advert to thy Lord Jesus Christ, who prayed not for himself, or upon his own account, but for thee and upon thy account, and thus sanctified thy prayer and blessed it, and added life and efficacy to it. Him, therefore, behold, who, though he was true God, and consequently in actual possession of all things, yet as man, obtained for thee of his Heavenly Father, all things by prayer. And hence as his whole life was a continual and uninterrupted prayer, and a perpetual longing to do the will of God: so he finished it with praying upon the cross. Luke 23:46.

13. If then thy Lord and Saviour prayed so fervently upon thy account, and was heard; surely he will not suffer thy prayers to be poured forth in vain. Did he procure all things for thee by prayer? And thinkest thou that thou canst obtain the least blessing without it? Thou knowest that without divine grace, light, and knowledge, and, in fine, without faith, not one can be saved; but it is no less plain that these and all other graces can be obtained by prayer alone. It is the Lord whom thou must entreat by fervent prayer, so as to obtain from him faith, love, hope, humility, patience, the Holy Spirit, together with the whole train of Christian virtues, which he is both able and willing to give, as well as to strengthen in thy soul. It is He alone that createth them in the heart. But as he that hath them not, cannot give them, so the Lord, whose gift they are, will not give them without being asked.

14. If then thou art truly desirous of pouring out thy soul before the Lord in fervency of spirit, there is not a more ready and effectual means of doing this than with the eyes of thy mind to behold the mirror of the most meek and humble life of Christ: to keep thy eyes attentively fixed upon the poverty, the reproach and contempt, the griefs and sorrows, and the most ignominious death of thy blessed Redeemer. Into this Book of Prayer, if thou diligently look, thy heart and mind will become inflamed with most affectionate and ardent desires. And though the devil and the flesh will not cease to assault thee with temptations on all hands, yet, by means of prayer, they shall be subdued at last.

15. Nor is the duty of prayer only stirred up and revived by the contemplation of Christ crucified, but the heart is also cleansed thereby. Without this purification of the heart by faith (Acts 15:9), our prayers will prove altogether ineffectual in the sight of God: whereas, after a sincere application to the Lord by prayer, the Spirit of God is wont to visit the heart with his gracious presence, as he descended upon the apostles, even then, when they were with one accord praying at Pentecost. Acts 2:1.

16. With reference to the temptations that are wont to attend the duty of prayer, thou must behave thyself under them as the Lord himself did. In the midst of the agony which he suffered on the mount of Olives, “he prayed the more earnestly.” Luke 22:44. Thus thy prayer shall prove at last the victory over all thy enemies. By prayer the Lord manifests himself unto his people. By prayer we learn to practise true humility; for by prayer the highest is united to the lowest; the most High God to the most humble heart. And this humility is the very channel through which abundance of divine grace is infused into the soul. The more this grace humbles man, the more grace itself gets rooted in the soul. And again, the more a soul is enriched with grace, the more she improves in humility.

17. The most considerable temptation and obstruction in prayer seems to be when God withdraws the grace of a fervent and lively devotion. And yet it is in this case that we ought the more to stir ourselves up to prayer and supplication. It is true, a prayer poured forth in a spirit of power and fervency must needs be acceptable to God; yet that which climbs up to the throne of grace in affliction, temptation, spiritual dryness, and brokenness of soul, is still more pleasing in his sight. For as the heart of a father is sooner softened into paternal tenderness, by the trembling words of a sick and languishing child, than by the strong voice of one in perfect health; so is the secret affliction, and feeble effort of a soul affected with a sense of her weakness in faith, of her poverty in spirit, and of her want of spiritual life and comfort, far more acceptable to our infinitely good God than the more vigorous petition of a soul elevated by a sense of faith and divine consolation. Only hold out patiently in these spiritual straits, and be assured that the Lord, in his own time, will certainly “restore unto thee the joy of his salvation.” Ps. 51:12.

Chapter XXI.

Of The Power Of The Noble Virtue Of Humility

Be clothed with humility; for God resisteth the proud, and giveth grace to the humble. Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time.– 1 Pet. 5:5, 6.

Without true humility all prayer is in vain. Our Lord Jesus Christ is the Book from which this noble virtue is best learned; as he is, indeed, a perfect mirror to us of all the virtues and graces. Look on his life, and thou wilt find it made up of nothing but love and humility. Look on his doctrine, and thou wilt discern it to be absolute wisdom and truth; a doctrine consisting not in words, but in a living power; and in very deed itself.

2. Now, in order that we might perfectly learn how to practise this virtue of humility, he taught it not only by words, but also by deeds and by his holy example, forasmuch as he humbled himself unto death, even the death of the cross. Phil. 2:8. Behold, then, O Christian, how this gracious virtue has its foundation, and its highest and most excellent ground, not in any angel, not in any apostle or eminent saint, but in Jesus Christ himself. And therefore he saith: “Learn of me” (Matt. 11:29), which is as if he had said: “Look ye upon me how I abase myself under all, who yet am above all. Behold, as much higher as my majesty is, so much lower is my humility: and so much dearer should this virtue be to you, as I your Lord and your God have described and delineated it in my whole life.” Observe, he saith, “Learn of me.” But what? Not to do mighty wonders, not to work signs and miracles, or show any great work of creation, but to be meek and lowly. “And if I did not teach you this with mine own example,” saith the meek Lamb of God, “ye would not believe that this virtue is so high and so noble.”

3. The humble Jesus chose to exemplify this as his concluding work: after his last supper, he took a towel and girded himself, and then “washed his disciples' feet;” that so he might by such example implant this virtue in all that should be ever called by his name, and might most sensibly imprint it on the heart of every one to whom this Gospel should come. Wherefore he also saith: “Know ye what I have done to you?” John 13:4, 5, 12. “Do ye indeed consider what it is that I have done? Will ye remember this that I have now done to you? Will ye be ready to serve one another in the same manner? And will ye humble yourselves one to the other, and submit gladly even to the meanest offices of charity? O learn of me, by what you have at this time seen me do: for I have given you an example, that ye should do as I have done to you. Whosoever then shall forget my humility, the same shall forget a principal part both of my doctrine and my example, and shall never find rest unto his soul. Therefore let this my example be a rule for your whole lives, and let my life evermore be set before your eyes as a representation of humility.”

4. And now let us show that without humility all prayer to God is utterly vain. Humility is a bright light in the heart, in which there is at once discovered to us our own nothingness, and the high majesty and overflowing goodness of God. Hence the more any man knows himself, the more he must needs come to the knowledge of his own nothingness. For when a man sees his own emptiness, and learns that he is destitute in himself of everything that is good, he begins to pray the more earnestly for the grace and mercy of God. He pants after, and betakes himself to God, as to the origin and fountain of all good things; desiring to know him aright, to praise him, and to honor him as he should. This desire being thus begotten in him, he pours out his heart by himself, and says, “When shall I come and appear before God?” In this humility he looks at God's majesty and greatness, as also at his superabundant love and grace. And hereupon the streams of grace flow down into such a faithful, humble soul, by prayer. And divine grace being thus communicated to the thirsty soul, there is hereby begotten in it a spirit of prayer, which ceases not to ascend in holy aspirations, and to bring down the blessings of peace and righteousness. Through such grace of God there is a descent of the Holy Spirit into the soul, whose influences thereby grow continually stronger and stronger: and the “love of God” is by this means “shed abroad in our hearts by the Holy Ghost” (Rom. 5:5), which is given to us through the prayer of humility. For when the believing soul, conscious of her own vileness, reflects upon the humiliation of the Son of God, and beholds him humbling himself so as not only to put off the form of God, that he might appear in that of man, but even to suffer the greatest of evils in this vile form, for the vilest of his creatures; by this reflection and consideration, he is not only made humble, but hence, also, in this his humility, there springs up a most noble flame of love to God, which burns more and more day by day. And in this divine flame of love, the soul, being attracted by faith to God, is hence made to love all men in God, and in Christ; as calling to mind the exceeding great love of the Godhead towards mankind; and particularly how her Heavenly Father has in Christ loved her, and called her to the participation of his goodness. When thus the soul is drawn to God, and included in his love, the consequence is this, that as to all those who are beloved by God, the soul also cannot but love in like manner as God loveth them.

5. Hence it follows, that if any good befall our neighbor, charity will rejoice; but if any evil happen to him, it will sorrow. And the humble and the charitable person, behaving himself courteously and lovingly towards his neighbor on all occasions, does not rashly judge him, if he behold his misery; much less does he behave himself haughtily and superciliously towards him, or treat him with contempt. 1 Cor. 13:4. For the soul that is truly humble, can never so put off the sense of her own misery and vileness, as to despise another, or to esteem herself better than any; for she remembers the mire out of which she herself has been delivered. And while she stands, she knows well enough that she does not stand by her own strength, but solely by the help of divine grace.

6. Humble charity judges itself in the first place, examines itself before all, and influences us to condemn ourselves rather than others: and a neighbor's calamity will cause the soul to descend into herself, and deplore herself before God. In another's fall, the lowly and loving soul reads her own defaults, her own sins and transgressions, her own calamity and misery.

7. Moreover, by humility a man is confirmed in the knowledge of God, and established in hope. Having a consciousness of his own ignorance, blindness, and folly, in divine matters, he gives thanks to God for the revelation of his word, and imprints it more diligently on his heart. But considering also, that as he has no knowledge of God and divine things in himself, so likewise all his own abilities are nothing before God: he is hence established in a godly hope, placing his confidence in nothing but God only.

8. Another fruit of humility is, that it renders a man acceptable to others, even in the very outward course of his life. For it avoids contentions and quarrels, and composes the whole man to gentleness and benignity. Yea, a man is conformed by means of it even to Christ himself, who says in one of the Psalms: “But I, as a deaf man, heard not; and I was as a dumb man that openeth not his mouth. Thus I was as a man that heareth not, and in whose mouth are no reproofs.” Ps. 38:13, 14. Such a faithful and humble man as this is a living member of Christ, in whom Christ liveth.

9. Besides, humility brings with it true inward peace of the mind; so that he who is the possessor of it can by no miseries and calamities whatever be unduly distressed or disquieted, but may with St. Paul say: “Who shall separate us from the love of Christ?” Romans 8:35. And he is mindful always of that saying: “My grace is sufficient for thee.” 2 Cor. 12:9.

10. True humility also begets silence. He who is endued therewith, as he is sensible of his own ignorance and foolishness, will beware of speaking a great deal, or of being over-forward to teach others.

11. In short, it is impossible to enumerate how many spiritual benefits and fruits, how many heavenly treasures of virtues and graces, are comprehended in, and flow from, this most noble virtue; so that it may deservedly be regarded as a spiritual treasury. It is, therefore, not without reason, that the Son of God, our light, life, salvation, and treasure, would have us to learn it even of himself. O that this holy wish of our Lord might be fulfilled by all Christians; and that they would with all diligence learn from Him this most excellent virtue!

12. If it be asked, What is the means for acquiring this virtue, and by what way may one arrive at so great a treasure, which abounds so richly in the gifts of celestial grace? I answer, that there are two: first, ardent and devout prayer; and secondly, constant meditation on Christ crucified. Let us look earnestly to the passion and death of Christ, and let us meditate on it, as on a holy Book of life, till this root of the Christian virtues, with all which accompany it, grow up day by day in our hearts, as in a fruitful and well-cultivated soul.

Chapter XXII.

All The Works Of A True Christian Must Be Done In Humility, Or They Will, Otherwise, Become An Abomination And Idolatry

That which is highly esteemed among men is abomination in the sight of God.– Luke 16:15.

All works that are a well-pleasing and acceptable sacrifice to God, can proceed from true faith alone; this will not fail to beget Christian humility in the heart. The effect of this will be meekly to acknowledge that with regard to any good that may be found in us, it is wholly and solely to be ascribed to the grace of God: “Not I, but the grace of God which was with me.” 1 Cor. 15:10. He who does not do this, commits two sins: the first is, apostasy from God, by turning himself from God towards himself, that is, from the Supreme Being, towards that which is in itself nothing. The second is sacrilege, by taking to himself that honor which is due to none but God; to whom, and not to man, everything that may be called good belongs. He, therefore, that doeth not all things in humility, steals from God the glory due to him. For when God says: “I will not give my glory to another, neither my praise to graven images” (Isaiah 42:8); he shows that all glory and praise are due to him alone.