Showing How The Natural Light In Us Must Disappear, And The Light Of Grace Shine Forth.
_G.o.d, 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. G.o.d 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 G.o.d 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 G.o.d, and the operation of his grace: and of this, no creature that has not the image of G.o.d, can partake. For nothing but G.o.d"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 G.o.d.
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 G.o.d that he would let the divine light shine, and the divine Word speak, within him; that so, by the fear of G.o.d, and the diligent keeping of his commandments, he might securely preserve this great internal treasure.
Upon which account he says that "the law of G.o.d 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 G.o.d 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, s.n.a.t.c.hing 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 G.o.d, sighing after Him, and saying: "O G.o.d, 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 G.o.d; and so much the more n.o.ble than her own, as G.o.d is more n.o.ble 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 G.o.d. So likewise she finds more contentment when she suffers G.o.d 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 G.o.d. John 3:21.
Chapter XI.
G.o.d, The Light Of The Soul, Directing Us Not To Judge Our Neighbors.
_G.o.d is light, and in him is no darkness at all_.-1 JOHN 1:5.
G.o.d 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 G.o.d 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 l.u.s.t of the flesh; for all these are the darkness of the world, in which the G.o.d of this world ruleth. 2 Cor. 4:4. A man must then forsake himself and all creatures, yea, everything that is not G.o.d; this is called the forsaking "all that he hath." Luke 14:33. Such a soul is fixed entirely upon G.o.d, 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 G.o.d.
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 G.o.d, to whom he has surrendered and dedicated himself. For how can he act, who is merely pa.s.sive? 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 G.o.d, and not from thyself. Submit thyself, therefore, to the mighty hand of G.o.d, 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 G.o.d, 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 G.o.d, however insignificant it may be in the eye of the world, is of more value in the sight of G.o.d, 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 G.o.d. But in proportion as the love of the world and the creature prevails in thee, thou art farther removed from G.o.d: whilst the nearer G.o.d is to the ground of thy heart, the more deeply and plentifully will he shine forth, and manifest himself by works of charity and compa.s.sion 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 G.o.d and diffuse themselves through the darkness and miseries of our neighbors, in patience, in meekness, in humility, in consolation, in compa.s.sion, 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 G.o.d 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 G.o.d, but the very darkness of Satan.
4. But the true and divine light always discovers itself in modesty and humility. It hunts not after the empty applause of men, but seeks after G.o.d, 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 G.o.d"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 G.o.d"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 G.o.d for him, that He would be pleased, of his fatherly compa.s.sion, 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 G.o.d. 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 G.o.d, and is thoroughly drawn unto him. For there is nothing dearer to G.o.d, 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 G.o.d 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 G.o.d. 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 G.o.d 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 G.o.d, and into Christ, to draw thence true peace of soul, and to learn there the true use of temporal blessings. For G.o.d 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 G.o.d 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 G.o.d within thee, to sigh and pray for the love of G.o.d, and of G.o.d 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 G.o.d 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 G.o.d, must first divest himself of the love of the world, and then exercise himself in the love of G.o.d. No man can receive the one, without quitting the other; or be filled with the Spirit of G.o.d, before he be emptied of the spirit of the world. As the magnet by a touch draws iron to it; so G.o.d 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 G.o.d, who is pure light, and pure love, but of men, if they do not perceive or enjoy it. For when G.o.d 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, l.u.s.t, hatred, envy, and evil thoughts, which force him to retire and to withdraw his graces from them. Whence it appears, that since G.o.d 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 G.o.d, watching diligently unto prayer; let us labor earnestly for the love of G.o.d 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, G.o.d 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 G.o.d. And who can doubt that the G.o.d 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 G.o.d, shall be loved by all the saints and holy angels. If I love G.o.d, then I share in the love of all the inhabitants of the city of G.o.d, a love that far surpa.s.ses the highest degree of worldly affection. And as all the heavenly host have the highest love of G.o.d, 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 G.o.d.
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 G.o.d flow the many deep sighs and pa.s.sionate 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 G.o.d, that by the a.s.sistance 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 G.o.d 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 G.o.d, 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 G.o.d. He that seeks G.o.d in truth, finds G.o.d, and all things that are G.o.d"s; and whosoever seeks for nothing else, and looks for nothing else but G.o.d only, unto him G.o.d 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 G.o.d.
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 G.o.d, 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 G.o.d; and a.s.sure 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 G.o.d. 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.