Vol 01 - THE INTRODUCTION.

THE INTRODUCTION
1. AS there are different stages and degrees of age and maturity in the natural life; so there are also in the spiritual. It has its first foundation in sincere repentance, by which a man sets himself heartily to amend his life. This is succeeded by a greater illumination, which is a kind of middle stage. Here, 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 a most firm union, which is founded in, and cemented by, pure love. This is that state which St. Paul calls, " The perfect man," and "the measure of the stature of the fullness of CHRIST." Ephesians 4:13,
2. To explain these three different states, is the design of these three books; so that the whole body of Christianity is explained in them, as far as is necessary. As,for the fourth book, I thought fit toadd it to the rest, to show how harmoniously the holy Scripture, the person of Jesus CHRIST, the human nature, and the whole creation, conspire and agree together; and how all things centre in the one eternal, and living -Original, which is God.
3. The design of this third book is, to instruct us how to seek and find the kingdom of heaven within us.
4. To know CHRIST with our understanding, and not to love him, is nothing worth. On the other hand, it is infinitely better to love Hinz, than to be able to dispute and discourse about him. Let us learn therefore so to seek CHRIST with our understanding, that we may love him with the whole strength and power 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 and know him, but it will be to our condemnation. So our blessed Lord tells us, "Not every one that says unto me, Lord, Lord, shall enter into the kingdom of heaven," Matthew 7:21. Moreover, there are two ways of obtaining wisdom and knowledge. The one consists in reading and disputing; the other in prayer and charity. The one makes us learned, the other holy: and between these there is a great difference. If you take the first method, you wilt never find thy internal treasure; if you take the latter, you can not be disappointed.
5. And how glorious, how happy a thing is it, that our chief treasure, viz. the kingdom of GOD, is not to be sought without, but to be found within us; that we continually carry it about with us; and that neither men nor devils 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 comfort, whilst so great a treasure as the kingdom of GOD, with all its blessings, lies neglected within us For in our heart and soul is the true school of the Holy Spirit; the true habitation of the Blessed Trinity; the very temple of GOD, where he desires to be worshipped in fz Spirit and in truth."
6. For though GOD, by his universal presence, is.in all things, (though not included in them, 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 assisting every groan and sigh of the devout soul. For how is it possible he should deny any thing to him with whom and in whom he lives There is nothing more pleasant to Divine love than to communicate itself t) all that unfeignedly seek it.
7. But in order to this the soul must be at rest; which It can never be till it be disengaged from the world. This the heathens themselves 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 a 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 expecteth nor desireth any thing.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; 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 itselfthe day breaks from itself-the fountain springs 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.
8. This self-reflection often gives us a view of the inward treasure of our souls, though but for a moment. And one such moment vastly exceeds all the happiness of heaven and earth, and all the creatures, Hence St. Bernard truly observed, "'That the soul which has once learned to descend into itself, 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 experimental sweetness of this Divine exercise, to return again to the pleasures, or rather to the wearisome gratifications of the world and the flesh, arising from the insatiable cravings of the inferior appetites." In short, such a soul not only finds the highest happhi e;, 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; and, on the other hand, that the more he lives to the world, so much the more he dies unto God: that the soul that is dead to the world, truly lives unto GOD, and is his darling and joy; or, as the Song of Solomon expresses it, " better than the taste of wine, or the smell of all spices," Son_4:10. On the other hand, the hearts of worldly men are but sour grapes, " as the grapes of Sodoin, which are as gall, and their clusters bitter," Deuteronomy 32:32.
9. Now 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 the vilest and meanest of all; and is not apt to judge or censure its neighbor. Such an one refers all his injuries and wrongs to the God of Righteousness, to whom vengeance belongeth. He is not puffed up with the applauses of men, nor dejected with their revilings, In a word, he bears every thing with patience, without repining or complaining."
10. Behold, in this rnortfiication consists the true perfection of the Christian life. Perfection is the denying of 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 for our neighbor. In a word, it is that love which thinks of nothing, seeks nothing, desires nothing, but God. I beg the Divine grace, both upon thee and me, that it may please him to begin, strengthen, and perfect his good work in us, to the praise and glory of God. Amen!