Kitabı oku: «True Christianity», sayfa 52
Book III
Preface To The Third Book
As there are different degrees of age and maturity in the natural life; so are there also in the spiritual. This life has its first foundation in sincere repentance, by which a man sets himself heartily to amend his life. This is succeeded by an increase of light, when by contemplation, prayer, and bearing the cross, a man is daily improving in grace, and growing up to perfection. The last and most perfect state is that which consists in firm union, which is founded in, and cemented by, pure love. This is the state which St. Paul calls the “perfect man,” and “the measure of the stature of the fulness of Christ.” Eph. 4:13.
2. To explain these three different states, is the design of these three books; so that I think that (with my Book of Prayer), the whole body of Christianity is contained and explained in them, as far as is essentially necessary; though, perhaps, not so perfectly as might be wished. As for the Fourth Book, I thought fit to add it to the rest, to show how harmoniously the Holy Scriptures, Jesus Christ, human nature, and the whole creation agree together; and how all things centre in the one Eternal, which is God!
3. That the reader may not mistake the design of this Third Book, I would remark that it proposes to instruct him how to seek and find the kingdom of heaven within himself (Luke 17:21); and that, in order to this, he must devote and consecrate his whole heart and soul to God; that is, not only his understanding, but his will and affections also. It is a notion too prevalent at this day, that men are very good Christians, if by reading or discourse they have attained to some kind of intellectual knowledge of Jesus Christ. This is that which generally passes under the name of Divinity, which the generality take to be nothing but a science, or a set of doctrines or opinions to be learned only in theory, not regarding the other most noble powers of the soul, namely, the will and the affections. But all these must be consecrated to God in Christ; and when thou hast done this, thou mayest assure thyself that thou art entirely dedicated to him. For there is a wide difference betwixt the understanding by which we know, and the will or affections by which we love the Lord Jesus. Our love may be perfect, though our knowledge be not so. To know Christ with our understanding, and yet not to love him, is nothing worth; on the other hand, it is infinitely better to love him, than merely to be able to dispute and discourse about him. Eph. 3:19. Let us learn, therefore, so to seek Christ with our understanding, that we may also love him with the entire strength of our will. By this we may be assured that we know him truly, if our knowledge be productive of love. Otherwise, we may be said, indeed, to find him and know him, but it will be to our condemnation. So our blessed Lord tells us, “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven.” Matt. 7:21. Moreover, there are two ways of obtaining wisdom and knowledge. The one consists in reading and discussion; the other in prayer and charity. The one makes us learned, the other holy. And between these there is a great difference. If men be learned, and not lovers of God, they breathe nothing but pride and arrogance; but if holy, they are humble, and think meanly of themselves. If thou take the first method, thou wilt never find thy internal treasure; if thou take the latter, thou canst not be disappointed. Such is the argument of the Third Book.
4. And now, how glorious, how noble, and happy a thing is it, that our chief and most valuable treasure, that is, the kingdom of God, is not to be sought without, but to be found within us, that we continually carry it about with us, hidden from the world, and that neither the world nor the devil can rob us of it; and that this is not to be obtained by profound learning, skill in languages, or variety of books, but by a devout and humble spirit. Here then let us exercise our greatest care and diligence, and turn our thoughts inward to that hidden, celestial, and eternal good, that divine, that incomparable treasure. Why do we spend our time and pains in the pursuit of external comforts, whilst so great a treasure as the kingdom of God, with all its blessings, lies within us? For in our heart and soul is the true school of the Holy Spirit, the true habitation of the Holy Trinity, the very temple of God (1 Cor. 6:19), the true house of prayer, wherein he desires to be worshipped “in spirit and in truth.” John 4:23, 24. For though God by his universal presence is in all things, though not included in them (Isa. 66:1), but after an incomprehensible manner filling heaven and earth; yet in a particular and proper sense, he dwells in the soul of the enlightened Christian, taking up his seat and habitation there, as it were in his own image and similitude. Here he operates in a way suitable to himself, answering and aiding every groan and sigh of the devout soul. For how is it possible that He should deny anything to him with whom, and in whom he lives? In a word, there is nothing more pleasant and agreeable to divine love, than to communicate itself to all that unfeignedly seek it.
5. In order to this, however, the soul must be at rest, which it never can be till disengaged from the world. This even some heathens were sensible of, and accordingly one of them tells us, “that the soul is incapable of wisdom till it is composed and at rest.” There is a fine passage in St. Cyprian to this purpose. “This,” says he, “is the true rest and security of the soul, when the man, being delivered from the storms and tempests of the world, raises his heart and eyes unto God, and endeavors to be like him. By this he comes to understand, that all which the world calls beautiful and valuable, is truly hidden in his own soul, so that he neither expects nor desires anything from without. O celestial treasure, to be delivered from the chains and fetters of this world! O chief and boundless good, not to be obtained by any labor of ours, nor by our interest with the great men of this world; in short, not to be gained by our industry and study; but solely and entirely, by the grace and favor of God. For as the light of the sun proceeds from itself, the day breaks from itself, the fountain flows from itself, the rain falls from itself, and waters the earth; so the Holy Spirit descends freely into that soul, which has raised itself from the world unto God.”
6. These words of St. Cyprian express a great truth, and are a sort of epitome of this Book. In a word, this turning inwards of the soul, very often gives us a view of the inward treasure of our souls, though but for a moment. And one such moment is better than heaven and earth, and all the creatures. Hence St. Bernard truly observed, “that he who has once learned to descend into himself, to seek the face of God, and taste the sweetness of his presence in the inmost recesses of the heart, will think it more tolerable to suffer even the pains of hell for a season, than, after having tasted the sweetness of this divine exercise, to return again to the pleasures, or rather, to the lusts and wearisome gratifications of the world and the flesh, arising from the insatiable cravings of the inferior appetites.” In short, such a soul not only feels the highest happiness, by finding in itself the presence of God; but also the deepest misery, in being deprived of it. By this the true Christian is fully instructed, that by dying to the world, he lives in God, as the fountain of life; and, on the other hand, that the more he lives to the world, the more he dies unto God: that the soul which is dead to the world, truly lives unto God, and is his joy, or, as the Song of Solomon expresses it, is better than the taste of wine, or the smell of all spices (Cant. 4:10); while on the other hand, the hearts of worldly men are but sour grapes, as the grapes of Sodom, which are as gall, and their clusters are bitter. Deut. 32:32. The soul that is dead to the world, may be discovered by these tokens. It resigns its own will to the will of God in all things; it suppresses self-love; it mortifies the desires of the flesh; it avoids worldly pleasures; it esteems itself as the meanest of all, and is not apt to judge or censure a neighbor. Such a one refers all his injuries and wrongs to the God of righteousness, to whom vengeance belongeth; he is not puffed up with the applause of men, nor grieved by their revilings; in a word, he bears everything with patience and without repining. A noble instance of this resigned temper we have in king David (2 Sam. 23:15-17), when he poured out before the Lord the water of the well of Bethlehem, after which he had so earnestly longed, and which three mighty men of his host had brought for him at the hazard of their lives. This was an action of great self-denial; for he would not gratify his desires by tasting that for which three men had ventured their lives.
7. Herein consists the true perfection of the Christian life. For perfection is not, as some suppose, a sublime, spiritual kind of relish for heavenly enjoyments; but it is the denying our own will, the contempt of the pleasures and profits of this life, the acknowledging our own vileness, constant resignation to the will of God, and unwearied love and unfeigned compassion for our neighbor. In a word, it is that degree of love, which, allowing for human infirmities, thinks of nothing, seeks nothing, desires nothing but God. This is that true Christian virtue, true liberty, and true peace, which consists in overcoming the flesh and fleshly desires, as will appear in this Third Book, and as thou wilt learn from thine own experience, if thou wilt apply the truth. For which great end, I pray that divine grace may descend both upon the reader and writer, that it may please God to begin, strengthen, and perfect his good work in us, to the praise and glory of himself. Amen.
Chapter I.
Of The Great Internal Treasure Of An Enlightened Believer
Know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God?1 Cor. 6:19.
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 God, through faith, exerts its power in the heart of man. And in Book II, it has been shown how God 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 God” (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 God. 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 God, hidden in the believing soul, sprang the wisdom of all the enlightened, Patriarchs, Prophets, Apostles, and other men of God 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 God 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 God, 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 God and the kingdom of God, 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 God; and the oftener the devout Christian practises this exercise, the more clearly will the kingdom of God, 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 God 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 God; 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 God; that is, betwixt a learned man, and a holy man. The learned man is instructed outwardly by the letter; but the holy man by God, 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 God 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 God delivered his law upon Mount Sinai, written upon two tables of stone; and that this law is the will of God, which thou art obliged to obey. You do well to believe this. But this faith profiteth not, unless God 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 God, 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 God, 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 God'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 God 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 God, 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 God. 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 institution, but dost also eat and drink condemnation to thyself. 1 Cor. 11:29. – Thou believest that Christ was the true Lamb of God offered for us upon the cross. John 1:29. Yet consider: What good can this do thee, unless the same Lamb of God 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 God 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 God; and to enjoy him in the internal rest of the soul. True faith prefers nothing to God; 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 God 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 God in Jesus Christ? For by this faith which opens the heart, in order to receive God 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 God; and the fear of God 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 God, 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 God, 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 God 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 God, and to the operations of his grace. And this is what the prophet Isaiah means, when he invites us to come unto God, 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 God 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 God. 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 lusts of the flesh; offering up his soul, with all its affections, to God, by the Holy Ghost, and celebrating an eternal sabbath in his presence. Then God 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 God 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 God, is to keep his heart so quiet and still that God may rest and manifest himself in it. All that God 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 God cannot unite with the wisdom of man; but when the human soul is entirely submitted to God, then God 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 God. For in every union of two beings as one, the one must of necessity be active and the other passive. But God is an infinite and eternally active power, an essential pure motion; perpetually operating in thee, unless hindered by thee. This may be illustrated 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 God, 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 God. The more it renounces the pleasures of the flesh, the nearer it comes to the participation 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 passions and affections for worldly things, God 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 God, 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 lusts and corrupt inclinations, of which we must be emptied, if we expect to be filled with the fulness of God. 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 God, 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 God! He adds, “I came not to send peace, but a sword.” Luke 12:51; Matt. 10:34. And would to God that the Holy Spirit might so mortify and destroy all our carnal concupiscence, that God 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 God, in the words of St. Augustine: “Lord, my God, 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.”
