True Christianity

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.