Vol 01 - Chapter 09 - Of poverty of Spirit.
Chapter 09 - Of poverty of Spirit
1. To whom, says the merciful Lord and Savior, should I show respect, but to the little and poor ones, and them that are of a wounded and contrite heart, fearing before me, and trembling at my words Thus does he set forth his tender regard for as many as their own misery has taught to despise themselves, and to seek with fear and trembling, a remedy suitable to what they want. But will GOD look to him that is poor to him- that is wretched, and bind, and naked Be not you then ashamed to acknowledge before him thine own littleness and poorness. Be not thpu discouraged from confessing unto him thy wretchedness, and blindness, and nakedness. Will he have respect to a contrite and a bruised spirit Will he look down upon a trembling reed, or upon brokers stubble, which fears to be scattered by the breath of his Word Let thine heart then melt before him, and let thy spirit break in pieces at his presence. Despise thyself as a weak reed, that has no strength, and as chaff itself, which is driven about by every wind: and so fear you before the Majesty of the Lord, humbling thy soul to the dust, and acknowledging thyself unworthy of all grace and favor. This is the first step to obtain acceptance with God. Whosoever then is desirous to find grace and mercy, let him own himself altogether unworthy of them; let him account himself as nothing.
2. But who is this that is nothing in his own eyes He is indeed inwardly and in heart so, who thinks himself worthy of no Divine benefit, either corporal or spiritual. For he that arrogates anything to himself, esteems himself something, when in truth he is nothing; and therefore is the furthest off from Divine graces, and most of all unfit to be a subject for God's new creation. For he that thinks himself to be something, when he is nothing, must of necessity lose all the benefit of God's grace; because it is nothing to him, so long as he accounts himself not unworthy of it. Lo this is that which renders grace itself of no effect, and shuts out that which contains all things in it; and to which all things are possible, when received with faith and thankfulness. Since the grace of our Lord Jesus CHRIST abides not with any man, neither can abide with him, who holds himself to be something, or who judges himself worthy of any thing that is given him from above. Because if he judge himself worthy of any thing, he takes not all things freely of God; whereas it is grace, not merit, whatsoever we are, or obtain from heaven. Nothing is proper to man, except sin, misery, and infirmity; all other things are God's, and being God's, freely flow from God.
3. Behold the shadow of a man, which is no more something than it is a man; and consider that man himself is no more than a shadow, as he is in himself, that is, independently of God. As therefore the shadow follows constantly the motion of a man, from whom it has its being; even so should man follow the motion of GOD, from whom he has his. And what else is the whole creation indeed but a shadow, compared with the Infinite Being, on which it depends, and whereby it subsists But a man that would depend on himself for any thing, walks more especially in a vain shadow; aid therefore all his thoughts are smoke, and his devisings nought but emptiness; because in himself he has neither life, nor motion, nor being; but all that, he has is in GOD, and of God. Thus man as a shadow, carries his life, his motion, and all that he has received, of God; according to that of St. Paul, a In him we live, move, and have our being." Consider,’in the like manner, the shadow of a tree, yea, of a good tree, and bearing good fruit; and ask of the shadow what it has to boast of Be not deceived; a shadow bears no fruit; and although apples appear in the shadow of the tree, they do not belong to the shadow, but to the tree. Now think you the like as to thyself; the good fruits that. appear in thee are not thine own.
4. When a man is truly helpless in his own sight, and at all tines trusts. only in the heavenly grace of Jesus CHRIST, beholding himself out. of CHRIST as nothing, then God graciously respect him; which Divine respect is never without a secret efficacy attending it; but is full of a real virtue, life, and consolation. And as none but humble and contrite hearts are capable of this heavenly favor, so the more clear, and more frequent it is, the less do they think themselves worthy of it.
5. And indeed, if a man should weep a whole sea of tears, it were by no means a sufficient price for the least heavenly favor or consolation. Therefore, as is universally confessed, the grace of God is a most, pure and free gift; and the merit of man nothing else but punishment both here and hereafter. Consequently every man is guilty of his own misery, and is most graciously pardoned and justified of God; but this cannot be without acknowledgment, and that not of the mouth, but of the heart, Whereupon St. Paul says, " If I must needs glory, I will glory of the things which concern. mine infirmities;" and gives us to understand, that therefore be would boast of, his in trinities, that the power of CHRIST might rest upon him. For such truly is the mercifulness of GOD, that. the weaker the creature is in itself, so much the more fortitude is divinely infused into it; for in the weakness of man, the power of God is exalted; according to that which the Lord said unto Paul, " My grace is sufficient for thee;" for my strength is made perfect in weakness. Wherefore the more vile a man is in his own eyes, the more freely does God pardon him, to the greater manifestation of the riches of his glory in a vessel of mercy; the more does he delight to visit him with the heavenly consolations, which are infinitely more noble than all human joys.
6. Furthermore, it is not he that is destitute of human comfort, but it is he that from the bottom of his heart, acknowledges his transgression, and is grieved for his sins; who is the proper subject of Divine mercy. If sin were not, there could be no misery in the world; and so much misery could not befall man, but that he is worthy of much more. Far be it from us then to fret, because many heavenly benefits arc not bestowed on us; seeing we are not worthy even of the least of them, no not of the very life we carry about with us. Wherein then should a man open his mouth Whoever you art, it is better for thee to lay thine hand upon thy mouth, than to, open it at all in thine own justification; it is better for thee to open it only in these two words, Peccavi and Miserere; that is, " Lord! I have sinned; have you mercy upon me a sinner." And certainly God himself requires not of a man, but that he deplore his sins, and humbly crave pardon.
7. Weep not therefore, O man I for thy body, either because it is naked, or because it is afflicted with hunger and cold; but humble you thyself before the Lord, and send forth tears for thy soul, which dwells in flesh and blood, in a house of bondage, and is thereby obnoxious to sin and death. This consciousness of thine own misery, this godly sorrow working repentance, this thirst after the grace of GOD, this faith firmly fastened on CHRIST alone, open to thee the door of grace in CHRIST, by which God cometh into the soul. Be zealous therefore and repent: " For, behold I stand (says the Lord) at the door and knock; if any man hear my voice, and open the door, I will come in to him, and I will sup with him, and he with me." Which supper is the perfect remission of sins, with Divine consolation, and a Divine life and happiness.
8. At this sacred door of faith, our most loving GOD, at his own time, does meet the wretched soul, and enter in, that he may take possession, filling the same with ineffable joys; there it is that truth arises from-the earth, and righteousness looks down front heaven. Here it is that mercy and truth meet one another; that righteousness and peace do kiss each other. And thus, O Christians, it appears how by the acknowledgment of your own misery, and by faith in CHRIST, ye may attain the grace of God. And that the more vile any one is in his own eyes, the more is he beloved of God; and shall be by him adorned with the greater favors and the higher blessings.
9. True Christianity consists only in pure faith, love, and an holy life; which holiness of life springing up in the soul with faith and love, has its beginning out of trite contrition. And this contrition is never without a knowledge of one's self, whereby we perceive daily more and more our own defects, and amend them day by day. And thereby we arrive at a participation of the righteousness and holiness of CHRIST by faith.' Wherein if we do walk, as having the continual fear of God before us, after the example of good children and loyal subjects, we must be sure not to nourish any thing that belongs to the flesh. " All things are lawful for me (says the true Christian) but all things are not expedient. All things are indeed lawful for me, but all things edify not." For as a dutiful son in his father's house does not all what seems good unto him, though it were lawful for him so to do; but warily observeth the will and pleasure of his father, and, as it were, setting him still before him, does consult with him, before ever he say or do any thing: so a true Christian, as the child of GOD, - will behave himself in his Father's house, which is the church of God; will not allow himself in all things lawful, but will chastize his senses with Christian moderation, and will never do or speak any-thing without consulting first his Father in heaven.
10. By daily contrition, and habitual mortification of the flesh, man is day by day renewed, bearing heavenly fruits and celestial graces, of an unexplicable sweetness. Contrariwise, the pleasure of the world bringeth heaviness of heart, vexation of spirit, and a wounded conscience: yea, so great hence is the calamity of the soul, and so heavy the loss of the heavenly gift, (a loss which necessarily flows from the pleasures of the flesh, and from worldly delights,) that he who duly calls the same to mind, cannot but exceedingly fear and dread any of the fleshly and worldly joys, which serve but to divert him from those that are spiritual and heavenly, and to quench in him the most sweet grace of devotion, that brings the soul into the kingdom of God.
11. A Christian rejoices very sparingly (if at all) in earthly things, being full of the Divine pleasures, and of life eternal. Neither is he carried away with calamities, or adversity, but for the loss of the soul only. For this only, even for this immortal spirit, that it may not be lost, he is. concerned. He knows he loses nothing of these things which perish, but he shall receive for it a thousand-fold in another world; but if the soul once perish, it can never be recovered. Blessed then is the man that finds this godly sorrow, and, with that, finds the celestial and. spiritual pleasure, But how often, alas! do we absurdly laugh, when we ought rather to weep! seeing there is no solid delight, but in the fear of GOD, and in a right conscience;, which, without faith, and an holy life, can never be attained nor kept. For faith, accompanied with this holy Divine sorrow which is wrought by the Holy Ghost, does go on day by day to correct all the defects of man. Which most sure means if any man neglect, he loses the best part of living; farasmuch as he hinders the kingdom of God in hinself, he continueth a captive under the chains of sin; neither can he be set free from the weight of corruption, nor cured of the blindness and hardness of his heart.
12. Therefore he only deserves the name of a wise man, who declineth with all his might, whatever he understands to be an obstacle to his amendment of life, and to his proficency in the heavenly gifts. Neither does he that is thus minded, determine to flee those things only whereby calamities may arise in the body; but much more those which he perceives to be any way burthensome to the spirit, and an impediment of the soul's spiritual progress.
13. Blessed is the man who flees from whatever may obstruct the correction of his faults, or stop his progress in the way of CHRIST. For this is the true wisdom; and to withstand all that may oppose our eternal happiness, is the true valor, which shall be crowned with immortal honor. Fear not therefore, but be of good courage: yea, be you strong in the Lord, and very courageous, that you may observe to do according to all the word and the law of perfection, which (not Moses the servant, but) CHRIST the Son has commanded thee. Be you a good soldier of Jesus CHRIST, and strictly observe all his orders, not turning from them to the right hand or to the left, that so you may indeed prosper whitheersoever you goest; when you goest forth to battle against his and thine enemies, and in all whatsoever you dost. Be of good cheer then; for, behold, he will be with thee; and approve thyself a man of valor, in resisting the world, and the evil thereof; "Be not overcome of evil, but overcome evil. with good." The contrition of the heart is the beginning of the way which leads to the blessed kingdonl of light and love. And happy art You, if you art entered into this way, and walkest therein as through the valley of tears; for you shall surely reap in joy at the day of harvest. Others shall be converted to GOD, gladly submitting to walk with thee in this way, when by the light of thy conversation, they shall be convinced that, you art led of God.
14. The more and oftner a penitent man deploreth his sins, the less is he attached to the world. So that he passes through it as unconcerned in it; being touched neither with the good, nor with the evil of it. He has no longer any affection for the things thereof. He pitieth them, and inourneth over them, that are attached to it. A fountain of tears is opened, both for them and because of his own captivity in a strange land. Why did CHRIST weep over Jerusalem, even Jesusalem which persecuted him, and put him to death Their sins and blindness were evidently the cause of it. Let us then think the same thing of ourselves, and take up in like manner with him, our lamentation even for ourselves, and for others; since no matter can be more worthy of tears, than both our own sins, and the impenitence of the world according to the rigour of the letter, bound to observe. In which rites and images, the faithful of that people beholding the Messiah, as it were afar off, were saved by faith in him, according to the Divine promise. But that which God under the New Testament commandeth, consisteth not barely in external figures, rites and ordinances: but is inward, requiring spirit and truth; principally demanding faith in CHRIST, because in him was the temple, altar, sacrifice, ark of the covenant, and priesthood, with the whole moral and ceremonial law completely verified. Whence it. follows, that we are delivered from the curse of the law, and Jewish ceremonies so that we may serve God through the indwelling of the Holy Spirit, with a free heart and willing mind. To the true, spiritual, internal, Christian worship, there are three things principally required.
1. The knowledge of GOD, which is by faith.
2. The knowledge of sin, accompanied with repentance. And 3. The knowledge of grace, together with remission of sins: these three that make up the true worship of GOD, are; one, and yet three. For in the knowledge of God alone, is contained both repentance and remission of sins.
3. The true knowledge of God apprehends CHRIST, and in him, and through him, discerneth God; his omnipotence, love, mercy, righteousness, truth and wisdom; all which are God himself. For what is God Surely no other, than pure Omnipotence, pure Love, and Mercy, pure Righteousness, Truth, and Wisdom. And the same is to be said of CHRIST, and of the Holy Spirit. But whatsoever God is, that he is not to himself only; but also to me, by his gracious will made manifest in CHRIST. Thus to me is God omnipotent, to me merciful, to me eternal righteousness, through faith and remission of sins; to, me also everlasting truth and wisdom. Thus also is it with CHRIST, who is made to me eternal omnipotence, the Almighty head and prince of life, my most merciful Savior, everlasting love, unchangeable righteousness, truth, and wisdom; according to that of the Of the true worship of God.
1. THE worship used under the former dispensation, outward and typical, full of figures and shadows, exhibiting the Messias at a distance; pompous also with ceremonies, which the Jewish nation was strictly, and was apostle, " CHRIST is God made unto us wisdom, and righteousners, and sanctification, and redemption." All, which is also true of the Holy Spirit. This is " the true knowledge of God." It is not a naked science, but a cheerful, vivid, and effectual reliance, in which I feel the rays and influences of the Divine omnipotence really to descend upon me, insomuch that I perceive myself by him to be upheld and preserved, " In him to live, move, and have my being;" and that I also sweetly taste the riches of his goodness and mercy. Is it not of pure love, whatever has, by God the Father, CHRIST, and the Holy Spirit, been done for thee, me, and us all What more consummate love than that, by which he sets us at liberty from sin, death, hell, and the devil And do not his truth and wisdom always, and in all things, conspicuously appear
4. This is the true and substantial faith, which consists in a living and effectual reliance upon GOD, and not in any noise and vanishing sound of words. In this knowledge of God by faith, we must, as the children of GOD, daily make further and further advances towards perfection. And hence the apostle pours out most fervent prayers, " That we may know the love of CHRIST which passes knowledge;" as if he had said, Though the whole care of all our life, were only employed in learning the love of CHRIST, yet would there still remain a continual and never-failing matter for our further search. Neither is it to be thought, that this knowledge consists in a barren and inactive speculation of the love of CHRIST; but we must, in our own hearts, partake, taste, and experience the sweetness, delight, power, and vital influx of this immense love, through the word and faith.
Can we say that he has known the love of CHRIST, who never tasted its sweetness Hence it is by the apostle said of some that had learnt it by an experimental perception, that they had " tasted of the heavenly gift, and the word of GOD, and the powers of the world to come-," all which is effected by faith through the word. The same is also understood by " the shedding of the love of God abroad in our hearts, by the Holy Ghost," in which consisteth the fruit and efficacy of the word of God. And this only is the true knowledge of GOD, that proceeds from tasting and experience, and is founded on a living and operating faith. And this knowledge of GOD, that arises from a living faith, is not the least part of that inward and spiritual worship of God; seeing faith is a spiritual, living, heavenly gift, yea, the very light and power of God.
5. When, therefore, this, true knowledge of God is attained, by which God presents himself as it were to be touched and tasted by the soul, (according to that of the Psalmist, " O taste and see’that the Lord is good,") it is impossible, but that straightway there must ensue, a real renovation of mind and life. For, from a sense and stable knowledge of the Divine omnipotence, proceeds humility. Since he must needs submit himself unto the mighty hand of GOD, who has perceived its irresistible power. From a taste of the Divine mercy, arises love towards our neighbor: for no man can be uncharitable who has experienced the Divine compassion. Who can refuse any assistance to his neighbor, that considers how GOD, out of his pure mercy, has bestowed himself upon him
From the long-suffering of God springs a wonderful patience towards our neighbor, and that to such a degree that, were it possible, a true Christian could be killed seven times a day, and as many times restored to life, yet would he always willingly forgive his murderer, mindful of the boundless mercy of God unto himself. From the Divine righteousness comes the acknowledgment of sins, so that with the prophet Daniel we confess, " Righteousness belongeth unto thee, O Lord, but unto us confusion of face."
From an apprehension of the truth of God floweth, fidelity and uprightness towards our neighbor; so that all fraud, deceit, and lying, is now relinquished; God forbid I should- deal deceitfully with my neighbor: for so I should offend the truth of GOD, which is God himself; who having dealt so faithfully with me, it would be great wickedness if I should do otherwise by my neighbor. The consideration of the eternal Divine wisdom produceth the fear of God. For he who knows God to be the searcher of hearts, viewing its most secret recesses, must needs dread the eyes of that Divine majesty. " There is no darkness, nor shadow of death, where the workers of iniquity may hide themselves; for behold his eyes are upon the ways of man, and he seeth all his goings. Do not I fill heaven and earth says the Lord."
6. And thus much of the true knowledge of GOD, which brings the knowledge of sin, and is accompanied with amendment of life. And this knowledge, together with those things that attend it, makes up the other part of the inward Divine worship, and is that sacred fire, by the appointment of God to be used with the sacrifices, lest the Divine wrath should be kindled against us, and we be consumed by the fire of his incensed vengeance.
7. This knowledge of sin brings us to the knowledge of grace and " remission of sins;- which, as it is only to be obtained through the merit of CHRIST, so the benefit of this merit can no man claim to himself, without repentance; nor consequently, neglecting this, expect the remission of sins. Wherefore repentance was necessary, even to the thief on the cross, that, his sins being remitted, he might accompany CHRIST into paradise. Which, that it was not careless or superficial,, but proceeding from the bottom of the heart, affected with a holy contrition, appears from the reproof to his companion; " Dost not you fear God" and, "We receive the due reward of our deeds; but this man has done nothing amiss:" and from his humble and serious request to CHRIST, "Lord, remember me when you comest into thy kingdom;" which are certain proofs of a contrite heart, faithfully embracing CHRIST.
8. This gracious absolution from sins, which a repentant -heart, by a true faith, apprehends, supplieth all our deficiences; and that through the death of CHRIST, which he suffered for annulling them, and as it were rendering undone all our offences, by his most abundant satisfaction. Hence it is, that God is said to for et sins, and " no more to call them to remembrance;" for whatever is fully and completely paid, yea, blotted out, must needs be buried in oblivion.
9. This then is the third part of the inward spiritual worship, a real and experimental knowledge of grace, with an intimate sense of the full and meritorious satisfaction of Jesus CHRIST, issuing from the knowledge of God; which knowledge, in like mariner, is the source of repentance, as repentance is of remission of sins: which, though three, yet are indeed but one, and are sustained as on a foundation by the solid knowledge of God.
10. And thus the outward law of Moses is changed into spirit, or an inward, holy, and new life, and its sacrifices into repentance, by which we offer unto God our body and soul, together with sacrifices of praise, ascribing unto him alone our knowledge, conversion, arid remission of sins, that God alone may be all, his grace worthily acknowledged, and with thankful hearts and tongues celebrated unto all eternity.
11. It appears then, that the true worship of God is in the mind, and consists in the knowledge of GOD, and in true repentance, mortifying the flesh, and through grace renewing man after the image of God. In this order is man made the holy temple of GOD, in which, through the Holy Spirit, a worship is performed that is truly Divine; -namely, faith, love, hope, humility, patience, supplication, thanksgiving, and the praise of God. But though this worship and service has regard to God himself, and is performed to him only, yet far be it from us to believe, that God has any want of our adoration or service, or receiveth any advantage thereby: let us rather think, that such is the great mercy of God to miserable men, that he is willing to impart himself' wholly, with all his good things, unto its, and in us to live, operate, arid dwell, provided we, on the other hand, are ready, by the true knowledge of him, by faith and repentance, to entertain him, that in our hearts he may bring his own work into perfection. For of God no work is approved and accepted, but that of which himself is the author in us. Therefore has he commanded us to repent, believe, pray, fast; not that to him, bu,t to us, the benefit might redound.