Many are the means which men make use of to come to a union with G.o.d; such as reading, and other external exercises of religion. But in truth, next to that true, living faith which purifies the soul from the love of the creatures (as has already been shown, and will be further explained below, chap. ix), there is no better or easier method than that of _true humility_. This, however, does not consist in words, or in any external behavior; but is seated in the bottom of the soul, so that the man upon all accounts, both natural and spiritual, reckons and esteems himself as nothing; and being thus truly poor in spirit (Matt. 5:3), he values neither wealth nor honor, body nor soul, peace nor joy, nor anything in the world, in comparison with his duty and the glory of G.o.d. Yea, should it please G.o.d to inflict even the agony of h.e.l.l upon him, he would acknowledge that he deserved it; and he would most cheerfully and contentedly submit, esteeming the will of G.o.d as the only measure and standard of his duty and happiness, and continuing to offer praise. This is that true poverty of spirit which disposes a man cheerfully to part with, or submit to, anything, according to the will of G.o.d; after the example of our blessed Saviour, who not only _did_, but also _suffered_ the will of his Father (Matt. 26:39), and voluntarily chose the accursed death of the cross, and therefore was highly exalted by G.o.d. Phil. 2:9.
Whosoever has this humility, is truly poor in spirit; and though he possessed the greatest temporal riches, yet would they be no hindrance to his union with G.o.d. This is that "poor man" of whom the Psalmist speaks: "This poor man cried, and the Lord heard him." Ps. 34:6. And if we could suppose such a one to be at ever so great a distance from G.o.d, yet would the most merciful Father, out of his abundant mercy and goodness, infallibly draw him to himself. For the fulness of divine grace chooses to discover itself in the depth of human misery, and can no more forsake it, than a tender father could leave his beloved son under the agonies of a dangerous sickness. Of this we have an instance in the woman of Canaan, who, looking upon herself as no more worthy than a dog, immediately obtained help of Jesus. Matt. 15:27, 28. For no man ever yet came to the fountain of living truth, but by the way of humility and poverty of spirit, arising from a knowledge of his utter unworthiness. He that understands this, will never think contempt, reproaches, poverty, or the cross, either bitter or irksome to him. Yea, rather with the holy apostles, he rejoices that G.o.d has thought him worthy to suffer shame for His name (Acts 5:41), so that G.o.d in his glory may enter into his soul in his misery. Hence the truest and safest way of coming to a union with G.o.d, is that of deep humility and true poverty of spirit.
2. There are six steps or degrees of humility, by which we may arrive at the perfection of spiritual joy and peace. The first step is, that a man reckon himself as inferior to all men, and have no desire for the honor and esteem of men. The second is, to despise and judge no man, but have a constant eye upon himself. The third is, to refuse and avoid honors that are offered; and if they cannot be avoided, to receive them with regret.
The fourth, to bear reproaches with joy. The fifth, to converse willingly with men of inferior condition, and be so far from thinking ourselves better than they, as rather to think ourselves the most miserable of all men, and the chief of sinners. The sixth is, to submit readily and cheerfully, not only to our superiors, but even to the least and meanest.
By these steps we ascend to the last and highest of all, where is the throne of peace. "The way is humble," says Augustine, "but the country to which it leadeth is on high." King Solomon"s throne had six steps conducting to it (1 Kings 10: 19); on the top Solomon (that is, _Peaceable_, 1 Chron. 22:9) sat enthroned. So when we have ascended the six steps, we shall find the heavenly Prince of Peace-true _peace_ of heart. There is no coming to the exalted felicity of the kingdom of G.o.d, but by the low valley of humility and self-denial.
Chapter VI.
The Seat Of G.o.d In The Soul.
_Whither is thy beloved gone, O thou fairest among women_?-CANT.
6:1.
Though our "beloved" is always with us, yet he never discovers himself but when the heart is quiet and composed, and all the senses are collected in G.o.d. When nothing earthly appears in the understanding, but all its animal and worldly wisdom is swallowed up in faith; then the divine light arises, darting light and glory through the benighted soul. This is that darkness which is the habitation of G.o.d; that night, in which the will rests in union with the will of G.o.d; and in which the memory forgets all the impressions of the creatures. Then, in a moment, the divine light strikes the understanding, heavenly desires inflame the will, and eternal joys possess and fill the memory; yet neither the understanding, the will, nor the memory, can comprehend or retain the transcendent joys with which they are visited of G.o.d. For this perception is not lodged in the faculties of the soul, but lies hid in the very centre of it. Yea, it may sometimes be awakened through the Word, and break forth in words, so that we may cry out with St. Augustine"s mother Monica, "Let us fly away, let us fly away to the eternal joy."
2. From this fountain spring all the unutterable groanings of holy souls.
This was the sweetness that St. Paul tasted, when he uttered these words, "I am persuaded, that neither death, nor life, nor any other creature, shall be able to separate us from the love of G.o.d" (Rom. 8:38): meaning _that_ love of G.o.d to us, which he had tasted in his own soul. Thus St.
Augustine witnesses of himself, "that he sometimes felt such exalted joy in his inward soul, that if it were but lasting, it could be nothing else but eternal life." This is that divine pleasure which would fill our souls, and draw them to itself: and by these foretastes we know what eternal life is; that it is a state in which our souls shall be fully satisfied with heavenly joy and sweetness. Hence the devout soul says, "I am sick of love." Cant. 5:8. That is: "This is the height of my wishes, this is what I long and sigh after: that I may find my beloved, and be satisfied with his love, and recover my heavenly n.o.bility, which consists in union with Christ; that I may nevermore delight in any worldly or transitory things, much less in sins, or sinful pleasures."
3. This n.o.bility of the soul is but little known to the men of this world, even those that are accounted wise and learned: and they that have written volumes about the soul and its faculties, have never come to the fundamental point. For Christ is the true strength of the soul, its understanding, will, and memory; that is, light in its understanding; pleasure in its will; and joy in its memory. So Christ is the true sanctification, glory, and ornament of the soul; so that a man, for the love of Christ, which he experiences in himself, does not desire to sin.
Thus we are told, "Whoso abideth in him, sinneth not. Whosoever is born of G.o.d doth not commit sin; for his seed remaineth in him, and he cannot sin." 1 John 3:6, 9. Yea, from this love of Christ arises often joy so great as to make crosses and afflictions not only tolerable, but even desirable for Christ"s sake (Acts 5:41); so that the cross is turned into joy, which is continually springing up from its eternal fountain in the centre of the soul. There G.o.d has sanctified a place for himself, and made it so peculiarly his own, that neither angel, nor man, nor any other creature, can enter there. Here it is that G.o.d delights to dwell, and he suffers no other being to dwell with him. G.o.d"s delight is to dwell in a pure soul. So he tells us, "My delights are with the sons of men." Prov.
8:31. But what this happiness is, or how great this delight is, no man knows but he who has experienced it; nor can even he explain it fully in words.
Chapter VII.
Of The Dignity Of The Soul; Of True Repentance; And, Of Divine Mercy.
_My house is the house of prayer._-LUKE 19:46; MATT. 21:13; ISA.
56:7.
The dignity of the soul consists in this, that it is the habitation and temple of G.o.d, in which he takes more delight than in the whole compa.s.s of heaven and earth. So the believing soul has more of the divine presence than heaven, than all the temples made with hands, yea, than all the creatures in the world. For G.o.d communicates his whole treasures of love to such a soul; he rejoices and delights in it; yea, through all creatures he seeks to make the soul of man happy and glorious. Wherefore, as G.o.d shows so much love, and takes so much pleasure in the soul of man, he may more properly be said to dwell in it than in any material buildings, yea, than in heaven itself. Here he displays all the wonders of his providence and love; yea, for this very end has he created it with n.o.bler faculties than he has given to the rest of his creatures, that it might be capable of these exalted communications of the divine grace. And if G.o.d should bestow upon the soul anything less than himself, she would reject it as being too little. Now St. Paul tells us, "G.o.d hath chosen us in Christ before the foundation of the world." Eph. 1:4. Let this then be our labor, this our highest endeavor, to be really what we have been from the beginning of the world. And as the soul ought to be the spouse of the Son of G.o.d, it follows that it is beloved by G.o.d above other creatures. It was this love that brought the blessed Jesus down from heaven to be united to the beloved soul which the Father had betrothed to him from all eternity, and to bring it back to the great original from which it at first proceeded.
2. Now as G.o.d has discovered this transcendent love to the soul, it follows that the soul ought to rest in G.o.d alone, and not to waste its love on any creature, at which it knows that G.o.d will be offended. So great is the loveliness, so great the beauty that is in G.o.d, that if the soul could take ever so remote, ever so obscure a view of it, she would not be separated from him to gain the whole world. The soul, then, which is so beloved of G.o.d, should be ashamed to fix its love upon any creature which is offensive to G.o.d. She ought to be heartily ashamed and afflicted if she has not preferred G.o.d before all creatures, proposed his glory in all things, and loved him above all things; this is the true contrition which is acceptable to G.o.d. The whole creation naturally loves G.o.d more than itself, and spends itself in the execution of his commands; but the miserable sinner loves himself better than his G.o.d. If thy sorrow, therefore, proceed merely from a sense of thy own loss, and not of thy sins and offences against G.o.d, thy contrition is not true, thy sorrow is not acceptable before G.o.d. Though there were no heaven to reward thee, nor h.e.l.l to punish thee, yet thou oughtest to be grieved that thou hast offended and provoked thy G.o.d. For the love of G.o.d is very heaven, and his anger is h.e.l.l. But if thou hast in thy heart that contrition which is here described, and true faith in Christ, thy sins shall freely be forgiven thee. For it is more agreeable to him to forgive sins, than to punish them: not to mention, that as he is our Father, and we are his children, he is obliged in justice to show mercy to us. For if he be our Father, it follows that he has a fatherly affection towards us, which will upon all occasions rejoice and triumph against the severity of his justice. To this fatherly affection of G.o.d, let us perfectly resign ourselves. Whosoever rests in this, will be well pleased both with the justice and the mercy of G.o.d. For he that truly loves G.o.d, will bear patiently all the determinations of His will, either towards himself or towards any other creature. Let his will be thine; remember the saying of one of old: "I would rather be in h.e.l.l with G.o.d, than in heaven without him."
Chapter VIII.
The Calling Of G.o.d Is Earnest And Sincere, And Directs Us To Come To Him.
_He shall call to the heavens from above, and to the earth, that he may judge his people._-PS. 50:4. _He hath called us with a holy calling._-2 TIM. 1:9.
G.o.d, our heavenly Father, by all the methods and arguments of love, is continually calling and drawing us to himself. So great is his love towards us, that it is as if his own essence and blessedness were affected by our wandering from him. Hence, all his works of creation, both in heaven and earth, all the wonders of his providence, tend to this one great end, namely, to recall and bring back fallen man to himself. All his words and all his actions, call to the soul to return to the love of G.o.d from which it fell, by hearkening to the tempting insinuations of Satan.
2. G.o.d invites us to believe in his Son, and to follow the steps of his meekness and patience, and by this means, to be reunited to himself, our chief Good. For as when G.o.d called to Elijah, and the fire pa.s.sed by, and the strong wind that rent the mountains; yet G.o.d was not in them, but came at last in the still small voice (1 Kings 19:11, 12); so at this day he descends and manifests himself in humble, quiet, and peaceable souls. And as Ahasuerus sustained Esther when she fell down at his feet, for fear of his majesty (Esther 5:2; 8:3, 4); so G.o.d comforts and supports the humble man, who has a true sense of his own nothingness, and trusts not in his own strength. And were not G.o.d to support him with the everlasting arm of his omnipotence, he would sink under the apprehensions of his own unworthiness. Such a man is so humbled in his own eyes, that he would seem to sink below the vilest of all creatures. But no sooner does the mighty King of heaven cast a look upon such an humble soul, but it is strengthened and refreshed with the divine consolation. This is the consequence of true humility, when deeply rooted in the soul; the lower the soul sinks in its own esteem, the higher it rises in the sight of G.o.d.
If to this there be added, external contempt and reproaches, they sink the soul yet more deeply into self-abas.e.m.e.nt, and by consequence bring her so much the nearer to G.o.d. This is the soil most fit to produce that peace of spirit "which pa.s.seth all understanding." Phil. 4:7. This is the fruit of trials, injuries, and afflictions. By these G.o.d prepares and purifies thee for himself, that at length thou mayest return to him, and he return to thee, and dwell in thee. And this consummation is not to be obtained by fine words and airy speculations, but by manifold afflictions. It is not talking or thinking of humility, that makes a man humble; but bearing the cross with patience; without which thou hast only the appearance, and not the reality of virtue. Upon this account the man that treats thee with reproach and contempt, ought to be regarded as in truth thy benefactor.
For these two virtues, meekness and patience, are not to be gained except by various conflicts and severe trials, which are very great and grievous to human nature. For how canst thou exercise these virtues, unless in the time of suffering? Meekness regards the ground of the soul, which is best tried in the hour of adversity. And patience respects the inner man, who is to go out with Christ, bearing his reproach. Heb. 13:13. And thus the man is conformed to the most holy and innocent life of Christ; and Christ, with his death and pa.s.sion, lives and governs in him.
3. There is also another, namely, an _inward_ calling of G.o.d: when he kindles in the devout soul the fire of his love. By this means he conveys himself to the soul, for he himself is love. For it is as impossible to possess G.o.d without a true perception of his love, as for a man to live without a soul. For that Christ doth "dwell in our hearts by faith"
(Ephes. 3:17), is only to be discovered by love ruling in us. 1 John 4:16.
And this divine love cannot rest in our hearts, until they are emptied of the love of the world (1 John 2:15), and entirely and absolutely fixed upon G.o.d. It will be, therefore, a very useful exercise for a man often to examine his own heart, and see what is uppermost in his affections, G.o.d, or himself, or any creature: whether he loves life or death: what it is that princ.i.p.ally engages his affections, and engrosses his thoughts. If upon inquiry thou findest thy heart set upon anything but G.o.d, that thou hast any affection that does not ultimately centre and terminate in him, then G.o.d cannot enter into thy soul, though thou shed as many tears as there are drops in the ocean, and thou must abide forever without him.
Unhappy mortals, what are you doing? Why do you suffer a deceitful world to impose upon you by the love of the creatures, and insinuate itself into the centre of your souls, which G.o.d requires to be consecrated to his own use? It was for this end that we came into the world, that by mortification of our own will, and contempt of the world and creatures, we should return to G.o.d, and be reconciled to him; so that as the body is to return to the earth again, the spirit should also return to G.o.d that gave it. Eccl. 12:7. If thou returnest not in this life, thou art undone to all eternity. By that in which thou hast placed thy joy and thy delight here, shalt thou be judged hereafter. Let then this conviction be deeply fixed in thy heart: Whensoever thy heart is emptied of the world and the creatures, it shall forthwith be filled with all the fulness of G.o.d; yea, a.s.sure thyself, that were it necessary to leave heaven and earth, G.o.d would certainly do it, in order to take possession of a soul thus emptied of the world, and prepared to receive him. On the other hand, if thou be full of the world, G.o.d cannot enter. The more delight any man takes in the creatures, the farther is he removed from G.o.d. How lamentable a case this is, I need not stay to explain. This then is a certain conclusion, that not through worldly joys and pleasures, but through many tribulations, we must enter into the kingdom of heaven.
Chapter IX.
The Purifying Influence Of True Faith.
_G.o.d purifies their hearts by faith._-ACTS 15:9.
The property of true faith, is to purify the heart from the world, and all earthly, vain, and perishing desires; in a word, from all things in which corrupt nature delights itself, whether riches, honors, or pleasures.
Faith fixes its eye upon those things only, that are invisible and eternal; and when all impediments are removed, a union quickly follows; and there can be no union of things, except they be alike. G.o.d is pure action, and wheresoever he finds a soul empty of the world, there he delights to operate, and manifest himself, as the spring of life and comfort to the afflicted longing soul. Therefore the usual language of Christ in the Gospel to the sick, whom he healed, was, "Thy faith hath made thee whole." Matt. 9:22; 15:28. His meaning was not, that this was the effect of the mere act of faith; but that faith had so cleansed, purified, and humbled the soul, that it was now fit for the more exalted manifestations of the divine power and presence. Hence, when our blessed Lord could find no souls so qualified in Nazareth, he could do no mighty works there. Mark 6:5. For where the creature is, G.o.d cannot enter; one hinders the other. No man can more heartily desire the a.s.sistance of G.o.d, than He desires to communicate it to a devout and well-disposed soul. For as G.o.d fills such a soul with his light, consolation, and gracious presence; so the longing soul rises as naturally towards G.o.d, as the fire burns. When G.o.d has once taken possession of such a habitation, he operates in it all the wonders of his grace, in which he rejoices as once he did in our Lord Jesus Christ; because in him he accomplished his own will, without any impediment. For no work or action can please him, which does not begin and end in him. And as G.o.d delights thus to operate in man, so he continually waits to see when we are fit to receive him; being more ready to give, than we are either to ask or to receive. Take heed, therefore, that thou neglect not the present opportunity. For after this life is over, we shall all receive according to our works, and according to the principle of love that ruled in our hearts, whether it be good or bad, G.o.d or the creature. And this is so certain, that should all the saints of G.o.d intercede with tears of blood for any one man, it would be lost labor. For that which has possessed thy heart, and engrossed thy affections here, shall be thy lot and portion to eternity.
2. And as true faith purifies the heart from worldly love; so it does also from inordinate affections, as anger and impatience; planting meekness and patience in respect to our neighbor in their stead. For G.o.d works nothing in the souls of believers, but that which is agreeable to his own nature.
Now what is He, but mere love, patience, and gentleness itself, as he has manifested himself in our blessed Lord Jesus Christ? As then the love of G.o.d overflows towards all men, having mercy upon all; so it produces the same love in every Christian soul, a love free and universal; making no difference either of friend or foe, but being equally united to G.o.d, and to the whole race of mankind. Moreover, this love rejoices in all the good things that G.o.d bestows upon man, and is pleased with that variety of gifts which are bestowed upon the several members of Christ"s body; to each of which it pays a proper and proportionable respect. For as there is a mutual agreement between the several members of the natural body, in which the more ign.o.ble parts, as the hands and feet, serve the more n.o.ble, as the head, the eyes, and the heart; so ought there to be the same agreement between the members of the spiritual body of Christ. Wherefore, if we meet with any member of Christ, who is more worthy than ourselves, we ought proportionably to love and esteem him more than ourselves. And the greater the portion of divine grace and favor which he has received from Jesus Christ, our supreme Head, is, the greater respect and love we ought to pay him. For this good is common to all, as being derived from our universal Head, Christ Jesus. But we cannot enjoy it without charity, which makes all our neighbor"s blessing our own; and whatsoever we love in G.o.d, and for his sake, considered as a universal good, is properly ours.
And as by charity, all our neighbor"s blessings are made our own, therefore, how many, or how great favors soever G.o.d bestows upon a good man, they are no less mine than his, if I love them as the gifts of G.o.d, and for His sake. Yea, if any man receive the blessings of G.o.d with fear and humility, not being exalted with pride and arrogance; and if I can behold them in him, and love them for G.o.d"s sake, and as proceeding from Him, they are as properly mine as his. This is the way by which we become spiritually rich in G.o.d, and are made partakers of all the blessings of heaven and earth; yea, and of all the happiness that is laid up in store for the children of G.o.d, by the mediation of our spiritual Head, Christ Jesus. So deep, so close is this union, that I am actually and properly possessed of all the blessings which our head Christ Jesus has diffused through all his members, whether men, or angels, in heaven and earth. And the effect of this inward love is patience, by which a man readily and willingly takes up his cross, as a preparation for very exalted gifts of G.o.d. For no cross comes without its special grace. This made one of the holy men of old exclaim: "Hail, bitter cross, full of grace and glory."
And St. Peter says: "This is thankworthy, if a man for conscience toward G.o.d endure grief." 1 Pet. 2:19.
3. And they, who from love to the cross of Christ, willingly bear their own, are thereby made partakers of an eminent pleasure and of peace of mind. He, then, that labors under any cross, external or internal, and yet, although his heart may bleed, without complaining bears it patiently, for the sake of his suffering Redeemer, may rest a.s.sured, that his sufferings shall end in glory, and his sorrow shall be turned into joy.
The divine consolations are ever at hand to the resigned and patient soul; which peace is that inestimable pearl, the riches of the inward man, which no man can explain or comprehend but he that has it. In a word, this is that "peace which pa.s.seth all understanding," of which St. Paul speaks in Phil. 4:7.
Chapter X.