True Christianity Part 51

That the hearts of believers are the habitation of the Holy Trinity, is largely attested in Scripture, as Lev. 26:11; Isa. 44:3; 57:15; Joel 2:27; John 14:23; 17:23; Rom. 8:9-11; 1 Cor. 2:11, 12; 3:16; 6:19; 2 Cor. 6:16; Gal. 2:20; Ephes. 3:17; 4:24; Col. 3:10; 1 John 4:13. But who is there among Christians that understands, values, or inquires after this immense and hidden treasure? I thought it desirable, therefore, to explain at large the spiritual and heavenly dignity of the true Christian, and to show every one how to seek and find this sublime treasure in himself. The foundation of this doctrine has been already laid down in Book I, proving how the Word of G.o.d, through faith, exerts its power in the heart of man.

And in Book II, it has been shown how G.o.d discovers himself to the devout soul, as the highest love, goodness, beauty, holiness, and wisdom.

2. But as this high treasure cannot be worthily perceived or understood, except in the still and quiet sabbath of the soul, in which the Holy Spirit teaches us inwardly by meditation on the Word, in which he enlightens us, and "searcheth all things, yea, the deep things of G.o.d" (1 Cor. 2:10); upon this account, we must first of all learn, how to bring the soul to that quiet state of internal rest. Something has been said by way of foundation upon this head, in the chapters treating of Prayer, inserted in Book II; which comes now more fully and perfectly to be handled in this Third Book: namely, how this hidden treasure, this pearl in the field of our hearts (Matt. 13:44, 45), is to be sought for by entering into ourselves, or rather into G.o.d. And this is the inward sabbath of a heart cleansed and purified by faith (Acts 15:9), and enlightened by the Holy Ghost. From this treasure of the Spirit and kingdom of G.o.d, hidden in the believing soul, sprang the wisdom of all the enlightened, Patriarchs, Prophets, Apostles, and other men of G.o.d that have ever existed. This pearl, then, is worth looking after, this field is worth tilling, and this gift of the Spirit and divine grace must be stirred up in us; even as a spark of fire, which by continual application of breath, is blown up into a bright flame. 2 Tim. 1:6.

3. But that thou mayest more fully and distinctly apprehend in the commencement of this Third Book, which relates entirely to the inward man, how the children of G.o.d are to be drawn from the exterior to the interior man, or the ground of the heart; that they may search, know, purify, and change it, and keep their spiritual eyes fixed upon G.o.d, and his kingdom in the inmost recesses of the soul; that the reader, I say, may more fully understand this, I shall first of all more generally in this chapter, and then more particularly, touch upon and explain the several heads of this doctrine, referring occasionally to the Theology of Dr. John Tauler, and quoting him as often as possible in his own words. And here I may remark, that as the Holy Scripture, great and sacred as it is, regards the heart of man; so likewise, the whole divinity of Tauler aims at the inward man, the ground of the heart, and deepest recesses of the soul. Hence it is, that he again and again inculcates, "that G.o.d and the kingdom of G.o.d, are purely to be enjoyed, sought for, and found in the ground of the heart:"

that is, whatsoever the Holy Scripture and its true interpretation, discover outwardly, all that ought to be really, spiritually, and truly felt and experienced in the ground of the soul. This cannot be without a frequent entering into the centre of the heart; so that the more deeply a man retires from the world, so much the more closely he is united to G.o.d; and the oftener the devout Christian practises this exercise, the more clearly will the kingdom of G.o.d, and this hidden treasure, be manifested in his soul. He that does not perceive in himself these fruits of the Spirit, or the new man, will never be one jot more acceptable in the sight of G.o.d for all his great knowledge and science; but shall be reckoned among those of whom Christ says, that they shall say in the last day, "Lord, Lord, have we not prophesied in thy name?" Matt. 7:21. For it is not the external appearance, but the internal reality, that will avail in the sight of G.o.d; not that which consists in the letter, but that which flows from the Spirit, and consists in the Spirit. This is the true ground of the distinction mentioned in the Preface, betwixt one taught by the world, and him that is taught of G.o.d; that is, betwixt a _learned_ man, and a _holy_ man. The learned man is instructed outwardly by the letter; but the holy man by G.o.d, inwardly by the Holy Ghost, by the "anointing"

which teacheth all things. 1 John 2:27. The wisdom of the learned consists in words; the wisdom of the holy man, in power. For "the kingdom of G.o.d is not in words, but in power." 1 Cor. 4:20.

4. But as a general account of this will not be sufficient for the simple and unlearned, to bring them to this fundamental knowledge of themselves, I shall therefore descend to a more particular explication, asking them, at the same time, to attend to the "Five Parts" of their Catechism, and to understand how these are not to remain _without_ them, but must be _within_ them. First, therefore, thou believest that G.o.d delivered his law upon Mount Sinai, written upon two tables of stone; and that this law is the will of G.o.d, which thou art obliged to obey. You do well to believe this. But this faith profiteth not, unless G.o.d himself write his law in your heart (Jer. 31:33), and accomplish his will in you. Now this can never be effected, unless, having now become a Christian, you dedicate your whole heart to G.o.d, and offer up your will to him, that His will may be fulfilled in you. The royal prophet David, who well knew the dignity and necessity of this divine operation, employs especially the whole 119th Psalm in earnest prayers to G.o.d, that he would vouchsafe to guide and govern him according to his law and testimonies, that so this heavenly work might not by any means be hindered in him. Further, you believe that Christ is your righteousness, your life and salvation. 1 Cor. 1:30. You do well to believe this, "for other foundation can no man lay than that is laid, which is Jesus Christ" (1 Cor. 3:11): "Neither is there salvation in any other; for there is none other name under heaven given among men, whereby we must be saved." Acts 4:12. Yet, remember that you must have Christ within you; that is, you must lay hold on him inwardly by faith, and make him, both as to his Person and office, your own. For if Christ be thine, it follows that all things which are G.o.d's are also yours; and that if he had ten thousand worlds and kingdoms full of righteousness and blessedness, yet by faith all are thine. For the righteousness of Christ is greater than all these. So in like manner, though the guilt of ten thousand worlds lay upon thee, yet should it not be able to hurt thee.

This then is the treasure which thou must have within thee, as our Lord tells us, "The kingdom of G.o.d is within you" (Luke 17:21): that is, "righteousness, and peace, and joy in the Holy Ghost." Rom. 14:17.-Thou believest that Christ is the eternal Word of the Father; that he is the true life and light of man. John 1:4. Thou believest aright. But then, thou must take care, that this Word speak in thee, that this light shine in thee, that this life live in thee. For unless thou hast this inward treasure in thy soul, and art united to Christ by a living faith, everything else shall avail thee nothing. Again, thou thinkest thyself obliged by duty and interest, to pray to G.o.d, to give him thanks, and to praise his name (Psalm 92:1, 2), and in this thou judgest right. But take care that Christ himself pray within thee, and the Holy Spirit groan within thee (Rom. 8:26); for as he is "the Spirit of grace and of supplications" (Zech. 12:10), so, in order to make thy prayers effectual, it is necessary that he also pray in thy heart, the temple of spirit and truth. John 4:23. If this be not done, thy prayers are all of little avail.-Thou believest that in Baptism thou receivest remission of sins, the new birth, and adoption as a child of G.o.d. Thou believest aright. But unless thou find in thyself the fruit of baptism, the new birth, the unction of the Spirit, and divine illumination, thy baptism shall avail thee nothing.-Thou believest, according to the words of St. Matthew (Matt.

26:26), that in the external Sacrament of the Lord's Supper, thou receivest the true, essential body and the blood of Christ. Thou believest aright. But if thou dost not also eat it inwardly and spiritually, thou wilt not only lose all the benefits of that inst.i.tution, but dost also eat and drink condemnation to thyself. 1 Cor. 11:29.-Thou believest that Christ was the true Lamb of G.o.d offered for us upon the cross. John 1:29.

Yet consider: What good can this do thee, unless the same Lamb of G.o.d become the daily food and nourishment of thy inward man? 1 Cor. 5:7. It appears, therefore, that thy treasure ought to be _within_ thee, and that unless thou seek it there, thou shalt never find it.

Chapter II.

True Faith, And Converse With The Soul, The Only Means Of Attaining To This Inward Treasure.

_Bring it again to mind, O ye transgressors._-ISA. 46:8

The true way of attaining this divine inward treasure is, by a true and living faith. Though we have already in Books I and II treated largely of faith, with all its powers and properties, how it cleaves unto Christ, rests and depends upon him; yet we must here return to it, and show of what use and advantage it is, in the matter before us. The property of a true and living faith is, to cleave unto G.o.d with our whole heart; to put our whole trust in him; to depend upon him; to dedicate and resign ourselves entirely to his mercy and goodness; to be united to G.o.d; and to enjoy him in the internal rest of the soul. True faith prefers nothing to G.o.d; it makes him the true object of all its desires, by unfeigned abstraction from all earthly comforts. In a word, it places its chief, eternal, infinite, and perfect good in Him alone, who is the true fountain of all good, whether in heaven or earth, in time or eternity, and all through Jesus Christ, who is "the author and finisher of our faith." Heb.

12:2. This is that faith which leads us to our inward treasure, which is our chief good. Of this the Psalmist was an instance: he was full of this faith: "Whom," says he, "have I in heaven but thee? and there is none upon earth that I desire besides thee." Ps. 73:25. Such was the faith of Mary, the sister of Lazarus, when she sat at Jesus' feet, and heard his word with eagerness. Luke 10:39. For faith, as has been observed, brings the soul into the true sabbath of the heart, into a state of divine quiet and heavenly rest, in which G.o.d delights to manifest himself. Therefore the Lord said to Martha: "Martha, Martha, thou art careful and troubled about many things: but one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her." Luke 10:41, 42. What is "that good part" but G.o.d in Jesus Christ? For by this faith which opens the heart, in order to receive G.o.d alone is that better part chosen. By this faith it is, that the ever-blessed Trinity enters into the heart, and takes possession of it. Eph. 3:17; John 14:23. This is "that good part"

which we ought all to choose; namely, eternal life and blessedness.

2. In this one article is contained the whole sum of the Christian religion; it is the fountain of charity and of all virtues. For faith produceth love; love produceth hope; hope, patience; patience worketh meekness; meekness, humility; humility produceth the fear of G.o.d; and the fear of G.o.d teacheth us to pray to him, to "crucify the flesh" (Gal.

5:24), to deny ourselves, to hate our own life, and to despise the world.

Matt. 16:24. Upon this account St. John calls faith, "the victory that overcometh the world." 1 John 5:4. This was that one thing to which our Lord directed the attention of the rich young man in the Gospel (Luke 18:18), when he asked him, saying, "Good Master, what shall I do to inherit eternal life?" When he had commanded him to keep the commandments of G.o.d, he answered, "All these have I kept from my youth up." Jesus, hearing him, said, "Yet lackest thou one thing; sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven; and come follow me." In these words the Lord directs him to choose that one thing, that better part, by faith; and, by forsaking himself and his worldly possessions, to turn to G.o.d, the true fountain and centre of his being and happiness. From this one thing proceeds the whole Christian life, and all the commandments, as a stream from its fountain, not by compulsion or law, but from love and freedom of the spirit. "For it is G.o.d which worketh in us both to will and to do of his good pleasure" (Phil.

2:13); neither will he own anything in us as his, which he himself has not wrought. Here, then, is no need of laws, no need of commands or prohibitions. For faith, by its free motion and spirit, does everything in us which is necessary to be done: that is, it surrenders itself freely and entirely to G.o.d, and to the operations of his grace. And this is what the prophet Isaiah means, when he invites us to come unto G.o.d, to "buy wine and milk without money and without price." Isa. 55:1.

3. Faith, then, is the means of attaining to this inward treasure, whilst it keeps a sabbath of rest unto G.o.d in every soul that is collected into itself. For as the motion of the heavens is therefore the most perfect, because it terminates in itself, and returns to its beginning; so the life of man may then be accounted most excellent and perfect when it returns to its original, which is G.o.d. And this a man does, when he enters deeply into himself, having collected all the powers of his understanding, will, and memory, and emptied them of the world, and all the l.u.s.ts of the flesh; offering up his soul, with all its affections, to G.o.d, by the Holy Ghost, and celebrating an eternal sabbath in his presence. Then G.o.d begins to operate in him. He waits for such a frame of spirit, and rejoices to finish his work within us. For so great is the love of G.o.d towards us, so ardent is his affection, that it is as if his divinity itself could not consist without us; as if he should himself cease to be, unless he could discover the abyss of his divinity in us, and transfuse the overflowing fulness of his essence into us. So that the most acceptable service a man can do unto G.o.d, is to keep his heart so quiet and still that G.o.d may rest and manifest himself in it. All that G.o.d requires, in order to accomplish this work in us, is an humble and quiet spirit. Whenever he finds such a habitation, he dwells there with a high manifestation of his wisdom and power. The eternal wisdom of G.o.d cannot unite with the wisdom of man; but when the human soul is entirely submitted to G.o.d, then G.o.d entirely rests in her. But if thou wilt engage thy will, thy understanding, memory, and affections in the service of thy own mind, then they are no longer proper instruments for the work of G.o.d. For in every union of two beings as one, the one must of necessity be active and the other pa.s.sive. But G.o.d is an infinite and eternally active power, an essential pure motion; perpetually operating in thee, unless hindered by thee. This may be ill.u.s.trated by the following similitude: as the eye cannot fix upon any object, nor receive any impressions from it, unless it be free from all other images (for otherwise one will hinder the other); so the soul, with all her powers, understanding, will, and memory, can receive no impressions or influences from G.o.d, if it be not empty of, and disengaged from, the world. The ear cannot receive or enjoy the sweetest music, whilst employed and filled with other sounds: so neither can the soul receive the divine sweetness whilst it listens to the voice of the world. The more, therefore, a soul withdraws itself from the world, the nearer it approaches to G.o.d. The more it renounces the pleasures of the flesh, the nearer it comes to the partic.i.p.ation of "the divine nature." 2 Pet. 1:4.

4. Nature cannot admit a vacuum. So if a man will empty himself of the love of the world and himself, with all his pa.s.sions and affections for worldly things, G.o.d will infallibly fill his soul with divine grace, love, wisdom, and knowledge. But if thou art full of worldly things, thou canst not at the same time be full of heavenly things. When Abraham, at the command of G.o.d, went from his own country and kindred, then was he enlightened from above. Gen. 12:1; 13:1. Our carnal affections, self-love, self-will, and self-conceit, with all our inclinations to the profits and pleasures of the world, are to us as so many near friends and relations; and it is hard to flesh and blood to part with them. But how hard soever it be, this is the first step that conducts to this hidden treasure, this pearl of great price; of which our Lord says, that the merchant having "found one pearl of great price, went and sold all that he had, and bought it." Matt. 13:46. This is what the Lord says: "Verily, I say unto you, There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, but shall receive a hundredfold, and eternal life." Mark 10:29, 30. What are our brethren and sisters but our carnal l.u.s.ts and corrupt inclinations, of which we must be emptied, if we expect to be filled with the fulness of G.o.d. As the Virgin Mary was a pure, immaculate virgin (so remaining eternally), when she conceived our Lord Jesus Christ (Luke 1:27); so must every soul be like a pure, immaculate virgin; that is, be unspotted, free from all the pollutions of the world, in order to this _spiritual_ conception of him. A soul thus pure and unspotted is, "as the king's daughter, all glorious within" (Psalm 45:13); enriched with hidden treasure. But how can the soul be betrothed to G.o.d, that is betrothed to the world? "I come," saith our blessed Lord, "to send fire on the earth." Luke 12:49. Oh, that such a fire of divine love would so burn in us as to consume all our dross of worldly affections, that nothing might live and move in us but the pure and holy love of G.o.d! He adds, "I came not to send peace, but a sword."

Luke 12:51; Matt. 10:34. And would to G.o.d that the Holy Spirit might so mortify and destroy all our carnal concupiscence, that G.o.d alone might move and operate in us! But if you will say, that you are so much taken up with the business of the world, that you cannot be so collected as you ought, then set apart some corner of your house, and some little portion of your time, either by day or night, to retire into yourself, and to pour out your soul to G.o.d, in the words of St. Augustine: "Lord, my G.o.d, be pleased to enter into covenant with me, that I may die entirely to myself, and that thou mayest live in me; let me keep silence in myself, and do thou speak within me; let me rest from all things, that thou mayest operate in me."

Chapter III.

The Whole Treasure Of The Inner Man Depends On Faith, Namely, G.o.d, Christ, The Holy Spirit, And The Kingdom Of G.o.d.

_G.o.d grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; that Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, etc._-EPH. 3:16, 17.

A Christian ought to employ his greatest care and diligence, in learning the true nature and practice of faith. It is faith that unites us to Christ, and admits us into all the blessedness of the kingdom of G.o.d. Upon this account it is called, "a substance;-the substance of things hoped for." Heb. 11. For our whole Christian life consists in a living and operative faith, not in mere knowledge, not in a shadow or pretext, but in a living, active power. In a word, it is faith alone that can deliver us from our bondage of corruption and misery, and bring us into the glorious liberty of the sons of G.o.d. Whence, at our first admission into the Christian Church by holy Baptism, through which, as through a gate, we enter into the fold of Christ's sheep, faith stands at the head. "He that believeth and is baptized, shall be saved." Mark 16:16. And St. Paul says, "This is the word of faith which we preach, that if thou believe in thine heart, etc., thou shalt be saved, etc." Rom. 10:8-10. But as the nature of faith may be better known by its properties, I shall briefly speak of eight of them in this chapter.

2. The first of these is, spiritual freedom or a release from sin and death, from the devil, from h.e.l.l, the curse of the law, the Mosaic typical ceremonies, and from all the commands and traditions of men. For as nothing can cause greater agony to the soul, than to be compelled to bear the fiery darts of Satan, and the tyranny of Antichrist, by which the conscience is fettered and entangled with traditional precepts of men, as with cords and chains: so nothing can give it greater quiet, peace, and comfort, than to be delivered from this servitude of sin, Satan, and human traditions, into a true freedom and liberty of conscience; which liberty is nothing but a true and saving faith. For by this faith we apprehend Jesus Christ, and all the treasures of his grace, particularly reconciliation with G.o.d, remission of sins, the Holy Spirit, and eternal life. He that has this faith cannot be hurt by sin, death, the devil, or the world; for he has Christ dwelling in him, who is his righteousness against sin; his life against death; his strength against the devil; his heaven against h.e.l.l; his victory over the world; his blessing against the curse of all the world; his blessedness against all the miseries of this world; his liberty, from all the vain traditions of men. This our blessed Lord has briefly summed up in one sentence, "If the Son shall make you free, ye shall be free indeed." John 8:36. Whence Christ is all in all unto faith, and the sum and completion of all our hopes and all our blessedness. So that faith gives quietness to the soul; peace and plenty to the conscience; freeing it from all fears and terrors, and causing the heart to rest joyfully and quietly in G.o.d.

3. Secondly, by faith the soul is united to Christ, as a bride with her bridegroom-"I will betroth thee unto me forever; yea, I will betroth thee unto me in righteousness." Hosea 2:19. The consequence of this espousal, is a communication of all good things, yea, and of the cross itself, so that all that Christ has, belongs to the soul, and all that the soul has, belongs to Christ. Now as Christ has all heavenly and eternal gifts, such as wisdom, righteousness, sanctification, redemption, blessedness, and eternal life (1 Cor. 1:30): yea, is himself all these; the soul therefore receives them all. And, on the other hand, as our soul has nothing but sin, uncleanness, calamity, misery, sin and death, Christ has taken to him all these; bestowing his good things upon us, and taking our sins and miseries upon himself. But as the good things of Christ are eternal and omnipotent, so they root out, swallow up, and destroy all sin, death, and misery that are in us. For the eternal and invincible righteousness of Christ, is so superior to the power of sin in us, that it utterly destroys it; and by this means, the soul is delivered from its own sins, and clothed with the righteousness of Jesus Christ. Isa. 61:10. And surely this is a blessed exchange, when a man changes sin for righteousness, death for life, a curse for a blessing, and eternal misery for eternal blessedness. "There is therefore now no condemnation to them which are in Christ Jesus" (Rom. 8:1); for their sins are swallowed up in his righteousness. For if, as St. Paul says, "death is swallowed up in victory" (1 Cor. 15:54), it follows that sin also must be swallowed up.

4. Hence, thirdly, it follows, that by faith our souls are a.s.sured of everlasting happiness. "I am persuaded," saith St. Paul, "that no creature shall be able to separate us from the love of G.o.d." Rom. 8:38. "Behold, I lay in Zion for a foundation a tried stone; he that believeth shall not make haste." Isa. 28:16. And "I will make with you an everlasting covenant." Isa. 55:3. "My kindness shall not depart from thee, neither shall the covenant of my peace be removed, saith the Lord, that hath mercy on thee." Isa. 54:10.

5. Hence, fourthly, arises the victory of faith over sin, death, h.e.l.l, and the world. "Whatsoever is born of G.o.d, overcometh the world:-who is he that overcometh the world, but he that believeth that Jesus is the Son of G.o.d?" 1 John 5, 4. In these words, the _original_ of faith is discovered; that it proceeds not from the powers of man, but that it is the work and gift of G.o.d (John 6:29); and that regeneration is a divine, and supernatural work. And as this new birth is in all respects superior to nature, therefore it cannot be hurt by any a.s.saults from the world; for though a Christian be ever so much despised and abused by the world, yet is he in Christ a glorious and triumphant conqueror. "In all these things we are more than conquerors, through him that loved us." Rom. 8:37.

6. Hence also arises, fifthly, the glory of faith, which is twofold: the one spiritual and hidden; the other, future, visible, and glorious in the world to come. Now faith makes us partakers of both kinds of Christ's glory. So then, as the majesty of Christ consists in his kingdom and high-priesthood; so also he makes us kings and priests unto G.o.d; an honor which, when St. Peter speaks of, he can hardly find words to express. "But ye," says he, "are a chosen generation, a royal priesthood, a holy nation, a peculiar people." 1 Peter 2:9. Moreover, the glory of Christ's kingdom consists in this, that it is _eternal_, and all the blessings and benefits of it are eternal: eternal grace, everlasting righteousness, unfading consolation, endless life, joy, peace, and blessedness. What good could we expect from a temporal prince? All the world itself, and all its glories decay and perish; and there is no trust to be put in princes, nor in any child of man. But Christ is our _Eternal King_; and all his favors and blessings endure to eternity. The spiritual kingdom, then, of a Christian consists in this, that by faith he is spiritually exalted above all things; that nothing can hurt or hinder him, in the great affair of his salvation. Yea, all things are subject to him, and work together for his good, as we are told (Rom. 8:28): even life and death, the world, h.e.l.l, and the devil himself. Hence it appears how glorious, how extensive this spiritual dominion of a Christian is, since all things, whether good or evil, are forced to contribute to his spiritual good, so soon as he is possessed of Christ, and Christ of him. For the whole treasure and hope of a Christian is-Christ apprehended by faith; Christ is all-sufficient. O the precious liberty of a Christian! O the mighty power of the inward man!

As the liberty, righteousness, and blessedness of a Christian, as also his slavery, sin and misery, are not external things; so it follows, that no external thing, nothing but the mere grace and command of G.o.d, can justify, sanctify, or glorify a man. What though the body enjoy liberty, health, and strength, and eat and drink well, will the soul be the better for this? If the body be imprisoned, sick, weak, hungry, and thirsty, will the soul be the worse? Not at all. These things cannot make the soul either happy or miserable, whilst she preserves her inward treasure, and is true to her spiritual liberty. So also in respect of her spiritual priesthood, the soul is out of danger from anything that may happen without. Its sacrifices, prayers, and devotions, are spiritually performed by faith, without any necessary dependence upon external things; as time, place, food, garments, or temples. Again, the soul is not at all the better for any external circ.u.mstance; such as images, saints' robes, churches, external fasts, oral prayers, and other outward works. These are not efficacious enough to lead the soul into the paths of righteousness and liberty. All these things a hypocrite may do, without any benefit to his soul. For there is nothing either in heaven or earth in which the soul can live, nothing that can bestow upon her righteousness and liberty, nothing in which she can rest with comfort, and joy, but CHRIST alone, on whom by faith she comfortably and joyfully depends. This is what our Lord himself tells us, "I am the way, the truth, and the life." John 14:6. And, "Come unto me, and ye shall find rest unto your souls." Matt. 11:28. The soul that is by faith united unto Christ, stands in need of nothing (John 10:11); for in Christ she possesses all things: food, joy, peace, light, knowledge, righteousness, truth, wisdom, liberty, comfort, blessedness, life, answers to prayer, and all things. So that "Christ is all, and in all" (Col. 3:11), as the Apostle tells us. And whatsoever external ceremonies we may conform to for the sake of peace, order, and uniformity, we may be satisfied that "unto the pure, all things are pure." t.i.t. 1:15.

"Now ye are clean through the word which I have spoken unto you." John 15:3. So that nothing can defile the soul, but unbelief, and its fruits.

7. The sixth property of faith is, that it renews the whole man. It kindles in him the fire of divine love, and furnishes him with all Christian graces and works of mercy; not as if he merited thereby anything from G.o.d, but only as it renders the soul grateful to Him. "Offer unto G.o.d thanksgiving, and pay thy vows unto the Most High." Ps. 50:14. So that faith immediately begins a new life in man, and quickens him through the Word of G.o.d: for all the Holy Scripture is contained in faith. As therefore the Word of G.o.d is holy, true, just, living, spiritual, free, and full of all good; so also it makes all those who receive it in faith, holy, just, true, the children of G.o.d, "thoroughly furnished unto all good works." 2 Tim. 3:17.

8. Seventhly, though true and saving faith triumphs over the world and the devil; yet is it of such a nature, that, in pure love, it makes itself servant unto all. He who has it, considers seriously with himself, that Jesus Christ and all the heavenly graces are freely given him by G.o.d, so that he stands in need of no worldly thing in the concern of salvation: and withal, that "nothing can separate him from the love of G.o.d" (Rom.

8:38), and that nothing in this world can hurt him. When a man, endued with a lively faith, considers all this, he cannot but acknowledge, that in mere grat.i.tude to G.o.d, he is obliged to do for his neighbor, as Christ hath done for him. He will say, "All my gifts and graces, my wisdom, my understanding, my riches, my comfort, are all my neighbor's, as freely as Jesus Christ, by his infinite mercy, has bestowed them on me."

9. The eighth property of faith is, that it conquers and triumphs over every cross, yea, glories in the cross. For we find more comforts in Christ by faith, than we leave in forsaking the world for his sake; more honor, than the united malice of the world can take from us. In him we meet with so much love, that we shall not regard the hatred and enmities of men; such blessings, that all the curses in the world cannot impair them; so much joy, that all the world cannot make us sad. If it were possible for us to be slain and murdered ten thousand times over, yet Christ remains, and will forever continue to be our Lord, and our everlasting Life, infinitely to be preferred before this short and fleeting life.

Chapter IV.

The Believing Soul Seeks G.o.d Internally, In Itself; Its Beauty And Blessedness When It Is United With G.o.d.

_I have declared unto them thy name, and will declare it; that the love wherewith thou hast loved me may be in them, and I in them._-JOHN 17:26.

There are two ways of seeking after G.o.d, the one external, and the other internal. The first is the active way, when man seeks after G.o.d; the second is the pa.s.sive, when G.o.d seeks after man. In the outward way, we seek G.o.d by various exercises of a Christian life; as fasting, prayer, retirement, meekness, accordingly as we are moved by G.o.d, or led by devout people. In the inward, we enter into the ground of our hearts, attending upon the revelation of the kingdom of G.o.d which is within us. Luke 17:21.

For if the kingdom of G.o.d be in us, then G.o.d himself is in us, and more intimately united to the soul than she is to herself: and such a treasure as this within us, ought carefully to be attended to. The soul that desires to enter into this inward way, must entirely resign and submit itself to all the dispensations of Providence, both inward and outward; must perfectly rest in G.o.d, and be content to be, as G.o.d shall appoint, poor or rich, cheerful or sad, peaceful or joyless. For thus the soul is cleansed from all created images that may crowd into it from without; and when thus stripped of all rational, sensible, and created things, and everything which is not G.o.d, she comes at last into her own ground and centre, and there with a pure eye discovers the essential light and presence of G.o.d. But before this treasure can be obtained, everything else must be forsaken. Blessed and truly happy are they that find it: for being entirely divested of all worldly affections, they live in a constant union with G.o.d.

2. And now, if a man could with his bodily eyes take a view of such a soul as this, he would see the most beautiful creature in the world, shining forth in all the transcendent beauties of holiness; for such a soul is united to G.o.d, and by consequence is a partaker of His glory, not by _nature_, but by _grace_. It desires nothing either in time or eternity but G.o.d alone, seeking nothing for its own sake, either spiritually or naturally. On the other hand, could we but see with our bodily eyes a soul sunk in the love of itself and the creatures, wholly polluted with the l.u.s.t of the flesh, the l.u.s.t of the eyes, and the pride of life; and all its corrupt thoughts and imaginations externally figured by visible characters and impressions; neither earth nor h.e.l.l could furnish a more dreadful monster than this. But in the last great day, when the hearts and consciences of all men shall be laid open (1 Cor. 4:5), and the inward eye shall be unclosed, so that every one shall have a full view of himself, then shall such an impure soul see its secret abominations, and find in itself an eternal source of sorrow, misery, and torment. On the other hand, the pure and divine soul shall forever contemplate in itself the presence and kingdom of G.o.d, whom it shall forever see as He is, and by virtue of its union with him, possess and enjoy him as its own forever. He that rightly considers this union of the soul with G.o.d, shall experimentally understand that expression of St. Paul, that "neither height nor depth can separate us from the love of G.o.d." Rom. 8:39. For if it were possible that such a soul should be in h.e.l.l, yet could it not be separated from the presence and kingdom of G.o.d, to which it is most intimately united. On the other hand, should a d.a.m.ned spirit, or the devil himself, be admitted into Paradise and heaven, yet could they not be exempt from the torments of h.e.l.l, which they continually carry about in themselves.

Chapter V.

Showing How A Man May Be Drawn To G.o.d; Also, Wherein Spiritual Poverty Consists; And, What The Degrees Of Humility Are.

_He that humbleth himself shall be exalted._-LUKE 18:14.