True Christianity

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.