2. Endeavor to acquire more and more the meekness of the Lamb, and, above all things, preserve the love of G.o.d, 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 G.o.d is, to be resigned to the will of G.o.d, 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 G.o.d, 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 G.o.d, and rejoice in all his dispensations. So that if it should please G.o.d to sink such a man with Christ to h.e.l.l, he would not open his mouth, but rest satisfied with the will of G.o.d, in which only he finds happiness and rest. In this love true peace is to be found, when in G.o.d, and for G.o.d"s sake, we love everything, crosses and tribulations not excepted.
True love unites us to G.o.d, 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 pa.s.sions; 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 G.o.d 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 G.o.d, 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 G.o.d thou canst not hear, unless the love of G.o.d be in thee.
2. "The most certain token of love to G.o.d," saith St. Gregory, "is this, that we receive all the adversities which G.o.d shall think fit to lay upon us, without any impatience in thought, word, or actions. If we do this, without doubt we truly love G.o.d; 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 G.o.d"s." Take heed, therefore, that thou prefer not even the gifts of G.o.d 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 G.o.d." Matt. 5:8. And for this cause it is that G.o.d 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 h.e.l.l 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 G.o.d (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 th.o.r.n.y 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 dest.i.tute 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 pa.s.sion, 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 G.o.d.
4. And this humility thou must practise, if ever thou expect to see Christ. For the hidden mysteries and wisdom of G.o.d 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 G.o.d, 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 G.o.dliness, 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 G.o.d 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 G.o.d"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 G.o.d to send rain upon all the earth, one man"s field only excepted; he would truly have reason to think that G.o.d 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 G.o.d"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 G.o.d, as the Apostles did at Pentecost (Acts 2:4); and whensoever G.o.d 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 G.o.d 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 G.o.d alone; a.s.suring thyself, that this is the most n.o.ble 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 G.o.d, which men destroy by their rash and unadvised management.
Thus they break and deface the most n.o.ble designs and operations of the Spirit of G.o.d within them; they attribute that to themselves which is the work of G.o.d, 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 G.o.d is more n.o.ble than man, so the works of the Divine Spirit are more n.o.ble and precious than those of the human spirit. Hence it follows, that if thou wouldest have G.o.d to operate more eminently in thee, thou must surrender all the pa.s.sions, 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 G.o.d. Think not then that every inward motion which thou perceivest, is the work of G.o.d; 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 G.o.d 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 G.o.d, 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 a.s.sured 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 G.o.d, and the good of thy neighbor. By this means all thy works shall be wrought in G.o.d, and his Spirit.
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 l.u.s.t of the flesh, and the l.u.s.t 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 a.s.sure 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 G.o.d. 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 G.o.dly 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 dest.i.tute of G.o.d"s Spirit, are without G.o.d in the world. On the contrary, they that are afflicted of G.o.d, and are reproved in their consciences by the Spirit of G.o.d 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 G.o.d 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 G.o.d it falls as a flower of the field, and withers as gra.s.s, 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 G.o.d." For this reason Isaiah compares it to "filthy rags." Isa. 64:6.
4. The fourth token of the presence of G.o.d"s Spirit, is when a man looks upon his neighbor"s faults with compa.s.sion, 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 l.u.s.ts, 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 G.o.d avoid with all diligence, as so many snares and temptations of the devil, designed to draw them from G.o.d, 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 G.o.d, 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 G.o.d; 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 G.o.d 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 G.o.d, 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 G.o.d, or do not tend to him; and to turn us to that chief and true Good, which is G.o.d. 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, G.o.d 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 G.o.d more faithfully than hitherto we have done. But though G.o.d 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 G.o.d; whence it appears that the major part of mankind are at enmity with G.o.d. 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 G.o.d 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 G.o.d. 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 partic.i.p.ation of the divine nature. This it is which brings us to the n.o.blest 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. G.o.d cannot live in the soul which is not dead to the world; for the more we live after the l.u.s.ts of corrupt nature, the less we live unto G.o.d and his holy will. On the other hand, the less we live to the flesh, so much the more we live unto G.o.d. 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 G.o.d operates eminently in humble souls; so the Holy Spirit particularly works in them the gift of filial prayer. Without the Spirit of G.o.d 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 G.o.d 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 G.o.d, that he can deny nothing to his children, who ask in faith. But as even faith and prayer are the work and gift of G.o.d, 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 G.o.d. 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 G.o.d, 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 G.o.d in Jesus Christ.