Part 52 (1/2)
Many are the means which men make use of to come to a union with G.o.d; such as reading, and other external exercises of religion. But in truth, next to that true, living faith which purifies the soul from the love of the creatures (as has already been shown, and will be further explained below, chap. ix), there is no better or easier method than that of _true humility_. This, however, does not consist in words, or in any external behavior; but is seated in the bottom of the soul, so that the man upon all accounts, both natural and spiritual, reckons and esteems himself as nothing; and being thus truly poor in spirit (Matt. 5:3), he values neither wealth nor honor, body nor soul, peace nor joy, nor anything in the world, in comparison with his duty and the glory of G.o.d. Yea, should it please G.o.d to inflict even the agony of h.e.l.l upon him, he would acknowledge that he deserved it; and he would most cheerfully and contentedly submit, esteeming the will of G.o.d as the only measure and standard of his duty and happiness, and continuing to offer praise. This is that true poverty of spirit which disposes a man cheerfully to part with, or submit to, anything, according to the will of G.o.d; after the example of our blessed Saviour, who not only _did_, but also _suffered_ the will of his Father (Matt. 26:39), and voluntarily chose the accursed death of the cross, and therefore was highly exalted by G.o.d. Phil. 2:9.
Whosoever has this humility, is truly poor in spirit; and though he possessed the greatest temporal riches, yet would they be no hindrance to his union with G.o.d. This is that ”poor man” of whom the Psalmist speaks: ”This poor man cried, and the Lord heard him.” Ps. 34:6. And if we could suppose such a one to be at ever so great a distance from G.o.d, yet would the most merciful Father, out of his abundant mercy and goodness, infallibly draw him to himself. For the fulness of divine grace chooses to discover itself in the depth of human misery, and can no more forsake it, than a tender father could leave his beloved son under the agonies of a dangerous sickness. Of this we have an instance in the woman of Canaan, who, looking upon herself as no more worthy than a dog, immediately obtained help of Jesus. Matt. 15:27, 28. For no man ever yet came to the fountain of living truth, but by the way of humility and poverty of spirit, arising from a knowledge of his utter unworthiness. He that understands this, will never think contempt, reproaches, poverty, or the cross, either bitter or irksome to him. Yea, rather with the holy apostles, he rejoices that G.o.d has thought him worthy to suffer shame for His name (Acts 5:41), so that G.o.d in his glory may enter into his soul in his misery. Hence the truest and safest way of coming to a union with G.o.d, is that of deep humility and true poverty of spirit.
2. There are six steps or degrees of humility, by which we may arrive at the perfection of spiritual joy and peace. The first step is, that a man reckon himself as inferior to all men, and have no desire for the honor and esteem of men. The second is, to despise and judge no man, but have a constant eye upon himself. The third is, to refuse and avoid honors that are offered; and if they cannot be avoided, to receive them with regret.
The fourth, to bear reproaches with joy. The fifth, to converse willingly with men of inferior condition, and be so far from thinking ourselves better than they, as rather to think ourselves the most miserable of all men, and the chief of sinners. The sixth is, to submit readily and cheerfully, not only to our superiors, but even to the least and meanest.
By these steps we ascend to the last and highest of all, where is the throne of peace. ”The way is humble,” says Augustine, ”but the country to which it leadeth is on high.” King Solomon's throne had six steps conducting to it (1 Kings 10: 19); on the top Solomon (that is, _Peaceable_, 1 Chron. 22:9) sat enthroned. So when we have ascended the six steps, we shall find the heavenly Prince of Peace-true _peace_ of heart. There is no coming to the exalted felicity of the kingdom of G.o.d, but by the low valley of humility and self-denial.
Chapter VI.
The Seat Of G.o.d In The Soul.
_Whither is thy beloved gone, O thou fairest among women_?-CANT.
6:1.
Though our ”beloved” is always with us, yet he never discovers himself but when the heart is quiet and composed, and all the senses are collected in G.o.d. When nothing earthly appears in the understanding, but all its animal and worldly wisdom is swallowed up in faith; then the divine light arises, darting light and glory through the benighted soul. This is that darkness which is the habitation of G.o.d; that night, in which the will rests in union with the will of G.o.d; and in which the memory forgets all the impressions of the creatures. Then, in a moment, the divine light strikes the understanding, heavenly desires inflame the will, and eternal joys possess and fill the memory; yet neither the understanding, the will, nor the memory, can comprehend or retain the transcendent joys with which they are visited of G.o.d. For this perception is not lodged in the faculties of the soul, but lies hid in the very centre of it. Yea, it may sometimes be awakened through the Word, and break forth in words, so that we may cry out with St. Augustine's mother Monica, ”Let us fly away, let us fly away to the eternal joy.”
2. From this fountain spring all the unutterable groanings of holy souls.
This was the sweetness that St. Paul tasted, when he uttered these words, ”I am persuaded, that neither death, nor life, nor any other creature, shall be able to separate us from the love of G.o.d” (Rom. 8:38): meaning _that_ love of G.o.d to us, which he had tasted in his own soul. Thus St.
Augustine witnesses of himself, ”that he sometimes felt such exalted joy in his inward soul, that if it were but lasting, it could be nothing else but eternal life.” This is that divine pleasure which would fill our souls, and draw them to itself: and by these foretastes we know what eternal life is; that it is a state in which our souls shall be fully satisfied with heavenly joy and sweetness. Hence the devout soul says, ”I am sick of love.” Cant. 5:8. That is: ”This is the height of my wishes, this is what I long and sigh after: that I may find my beloved, and be satisfied with his love, and recover my heavenly n.o.bility, which consists in union with Christ; that I may nevermore delight in any worldly or transitory things, much less in sins, or sinful pleasures.”
3. This n.o.bility of the soul is but little known to the men of this world, even those that are accounted wise and learned: and they that have written volumes about the soul and its faculties, have never come to the fundamental point. For Christ is the true strength of the soul, its understanding, will, and memory; that is, light in its understanding; pleasure in its will; and joy in its memory. So Christ is the true sanctification, glory, and ornament of the soul; so that a man, for the love of Christ, which he experiences in himself, does not desire to sin.
Thus we are told, ”Whoso abideth in him, sinneth not. Whosoever is born of G.o.d doth not commit sin; for his seed remaineth in him, and he cannot sin.” 1 John 3:6, 9. Yea, from this love of Christ arises often joy so great as to make crosses and afflictions not only tolerable, but even desirable for Christ's sake (Acts 5:41); so that the cross is turned into joy, which is continually springing up from its eternal fountain in the centre of the soul. There G.o.d has sanctified a place for himself, and made it so peculiarly his own, that neither angel, nor man, nor any other creature, can enter there. Here it is that G.o.d delights to dwell, and he suffers no other being to dwell with him. G.o.d's delight is to dwell in a pure soul. So he tells us, ”My delights are with the sons of men.” Prov.
8:31. But what this happiness is, or how great this delight is, no man knows but he who has experienced it; nor can even he explain it fully in words.
Chapter VII.
Of The Dignity Of The Soul; Of True Repentance; And, Of Divine Mercy.
_My house is the house of prayer._-LUKE 19:46; MATT. 21:13; ISA.
56:7.
The dignity of the soul consists in this, that it is the habitation and temple of G.o.d, in which he takes more delight than in the whole compa.s.s of heaven and earth. So the believing soul has more of the divine presence than heaven, than all the temples made with hands, yea, than all the creatures in the world. For G.o.d communicates his whole treasures of love to such a soul; he rejoices and delights in it; yea, through all creatures he seeks to make the soul of man happy and glorious. Wherefore, as G.o.d shows so much love, and takes so much pleasure in the soul of man, he may more properly be said to dwell in it than in any material buildings, yea, than in heaven itself. Here he displays all the wonders of his providence and love; yea, for this very end has he created it with n.o.bler faculties than he has given to the rest of his creatures, that it might be capable of these exalted communications of the divine grace. And if G.o.d should bestow upon the soul anything less than himself, she would reject it as being too little. Now St. Paul tells us, ”G.o.d hath chosen us in Christ before the foundation of the world.” Eph. 1:4. Let this then be our labor, this our highest endeavor, to be really what we have been from the beginning of the world. And as the soul ought to be the spouse of the Son of G.o.d, it follows that it is beloved by G.o.d above other creatures. It was this love that brought the blessed Jesus down from heaven to be united to the beloved soul which the Father had betrothed to him from all eternity, and to bring it back to the great original from which it at first proceeded.
2. Now as G.o.d has discovered this transcendent love to the soul, it follows that the soul ought to rest in G.o.d alone, and not to waste its love on any creature, at which it knows that G.o.d will be offended. So great is the loveliness, so great the beauty that is in G.o.d, that if the soul could take ever so remote, ever so obscure a view of it, she would not be separated from him to gain the whole world. The soul, then, which is so beloved of G.o.d, should be ashamed to fix its love upon any creature which is offensive to G.o.d. She ought to be heartily ashamed and afflicted if she has not preferred G.o.d before all creatures, proposed his glory in all things, and loved him above all things; this is the true contrition which is acceptable to G.o.d. The whole creation naturally loves G.o.d more than itself, and spends itself in the execution of his commands; but the miserable sinner loves himself better than his G.o.d. If thy sorrow, therefore, proceed merely from a sense of thy own loss, and not of thy sins and offences against G.o.d, thy contrition is not true, thy sorrow is not acceptable before G.o.d. Though there were no heaven to reward thee, nor h.e.l.l to punish thee, yet thou oughtest to be grieved that thou hast offended and provoked thy G.o.d. For the love of G.o.d is very heaven, and his anger is h.e.l.l. But if thou hast in thy heart that contrition which is here described, and true faith in Christ, thy sins shall freely be forgiven thee. For it is more agreeable to him to forgive sins, than to punish them: not to mention, that as he is our Father, and we are his children, he is obliged in justice to show mercy to us. For if he be our Father, it follows that he has a fatherly affection towards us, which will upon all occasions rejoice and triumph against the severity of his justice. To this fatherly affection of G.o.d, let us perfectly resign ourselves. Whosoever rests in this, will be well pleased both with the justice and the mercy of G.o.d. For he that truly loves G.o.d, will bear patiently all the determinations of His will, either towards himself or towards any other creature. Let his will be thine; remember the saying of one of old: ”I would rather be in h.e.l.l with G.o.d, than in heaven without him.”
Chapter VIII.