True Christianity

2. Now as God has discovered this transcendent love to the soul, it follows that the soul ought to rest in God alone, and not to waste its love on any creature, at which it knows that God will be offended. So great is the loveliness, so great the beauty that is in God, that if the soul could take ever so remote, ever so obscure a view of it, she would not be separated from him to gain the whole world. The soul, then, which is so beloved of God, should be ashamed to fix its love upon any creature which is offensive to God. She ought to be heartily ashamed and afflicted if she has not preferred God before all creatures, proposed his glory in all things, and loved him above all things; this is the true contrition which is acceptable to God. The whole creation naturally loves God more than itself, and spends itself in the execution of his commands; but the miserable sinner loves himself better than his God. If thy sorrow, therefore, proceed merely from a sense of thy own loss, and not of thy sins and offences against God, thy contrition is not true, thy sorrow is not acceptable before God. Though there were no heaven to reward thee, nor hell to punish thee, yet thou oughtest to be grieved that thou hast offended and provoked thy God. For the love of God is very heaven, and his anger is hell. But if thou hast in thy heart that contrition which is here described, and true faith in Christ, thy sins shall freely be forgiven thee. For it is more agreeable to him to forgive sins, than to punish them: not to mention, that as he is our Father, and we are his children, he is obliged in justice to show mercy to us. For if he be our Father, it follows that he has a fatherly affection towards us, which will upon all occasions rejoice and triumph against the severity of his justice. To this fatherly affection of God, let us perfectly resign ourselves. Whosoever rests in this, will be well pleased both with the justice and the mercy of God. For he that truly loves God, will bear patiently all the determinations of His will, either towards himself or towards any other creature. Let his will be thine; remember the saying of one of old: “I would rather be in hell with God, than in heaven without him.”

Chapter VIII.

The Calling Of God Is Earnest And Sincere, And Directs Us To Come To Him

He shall call to the heavens from above, and to the earth, that he may judge his people.– Ps. 50:4. He hath called us with a holy calling.– 2 Tim. 1:9.

God, our heavenly Father, by all the methods and arguments of love, is continually calling and drawing us to himself. So great is his love towards us, that it is as if his own essence and blessedness were affected by our wandering from him. Hence, all his works of creation, both in heaven and earth, all the wonders of his providence, tend to this one great end, namely, to recall and bring back fallen man to himself. All his words and all his actions, call to the soul to return to the love of God from which it fell, by hearkening to the tempting insinuations of Satan.

2. God invites us to believe in his Son, and to follow the steps of his meekness and patience, and by this means, to be reunited to himself, our chief Good. For as when God called to Elijah, and the fire passed by, and the strong wind that rent the mountains; yet God was not in them, but came at last in the still small voice (1 Kings 19:11, 12); so at this day he descends and manifests himself in humble, quiet, and peaceable souls. And as Ahasuerus sustained Esther when she fell down at his feet, for fear of his majesty (Esther 5:2; 8:3, 4); so God comforts and supports the humble man, who has a true sense of his own nothingness, and trusts not in his own strength. And were not God to support him with the everlasting arm of his omnipotence, he would sink under the apprehensions of his own unworthiness. Such a man is so humbled in his own eyes, that he would seem to sink below the vilest of all creatures. But no sooner does the mighty King of heaven cast a look upon such an humble soul, but it is strengthened and refreshed with the divine consolation. This is the consequence of true humility, when deeply rooted in the soul; the lower the soul sinks in its own esteem, the higher it rises in the sight of God. If to this there be added, external contempt and reproaches, they sink the soul yet more deeply into self-abasement, and by consequence bring her so much the nearer to God. This is the soil most fit to produce that peace of spirit “which passeth all understanding.” Phil. 4:7. This is the fruit of trials, injuries, and afflictions. By these God prepares and purifies thee for himself, that at length thou mayest return to him, and he return to thee, and dwell in thee. And this consummation is not to be obtained by fine words and airy speculations, but by manifold afflictions. It is not talking or thinking of humility, that makes a man humble; but bearing the cross with patience; without which thou hast only the appearance, and not the reality of virtue. Upon this account the man that treats thee with reproach and contempt, ought to be regarded as in truth thy benefactor. For these two virtues, meekness and patience, are not to be gained except by various conflicts and severe trials, which are very great and grievous to human nature. For how canst thou exercise these virtues, unless in the time of suffering? Meekness regards the ground of the soul, which is best tried in the hour of adversity. And patience respects the inner man, who is to go out with Christ, bearing his reproach. Heb. 13:13. And thus the man is conformed to the most holy and innocent life of Christ; and Christ, with his death and passion, lives and governs in him.

3. There is also another, namely, an inward calling of God: when he 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.